649. Do I “Have” To Use “Prayer Mats” When Offering My Salaah?

By Asma bint Shameem 

The prayer mat or prayer rug (sujjaadah or ‘Jaa’y namaaz’) is a piece of cloth that people usually use to pray on. 

However, the prayer mat has NOTHING to do with the Salaah itself. 

It is “permissible” to pray on it. 

And it is also permissible to pray “without” it. 

And the prayer is just as valid without it. 

The prayer mat is just there for “our convenience”.

But it’s still only a piece of cloth and nothing more. 

We should NOT be placing religious importance to things that are not proven to be of any significance from the Sharee’ah. 

Thinking that the prayer mats are “holy” or hold any “religious” value is NOT from the Sunnah and is actually a kind of “extremism” in the Deen. 

Salaah is JUST as VALID without it as it is, with it. 

In fact, the Prophet sal Allaahu Alayhi wa sallam NEVER “CONSISTENTLY” used a prayer mat like we do. 

The majority of the time he prayed on the ground DIRECTLY.  

He only “occasionally” used a small mat when there was a NEED; like when it was too hot to place his head on the scorching desert ground.

The Prophet Sal Allaahu Alaiyhi wa Sallam did NOT teach the Sahaabah to associate any RELIGIOUS importance to these mats. 

NOR did he tell them that they MUST use prayer mats every time they stand up for their Salaah. 

They used the mats only when they needed it. 

But MOST of the time, they didn’t use prayer mats. 

Someone asked Shaykh al-Albaani:

“What’s the ruling on praying on a decorated prayer mat [or carpet]?

Shaykh al-Albaani said:

“There’s no doubt about that being detested [in Islaam]. 

A Muslim should choose a plain, simple *place* for his prayer, without any rug or carpet there on which there are decorations; there should also not be anything, with regard to those decorations, towards the qiblah [the direction towards which he is praying].” (Riḥlah Al-Nūr, 58, 00:28:35)

Here’s a very interesting article on prayer mats by shaikh Moosaa Richardson. 

*Common Acts of Religious Excessiveness (Ghuluww) Regarding “Prayer Rugs, mats and carpets”*

By Shaikh Moosaa Richardson 

“Allaah says, addressing the Jews and Christians with a stern admonition that Muslims are required to also heed and live by:

‎يا أهل الكتاب لا تغلوا في دينكم

“O people of the Book!  Do not go overboard in your religion!”  (Surah an-Nisaa’ :171)

His Messenger Sal Allaahu Alaiyhi wa Sallam said:

“Be warned against “ghuluww” (religious excessiveness), since that which destroyed the people who came before you was ghuluww!” [Ahmad (1/215), an-Nasaa’ee, Ibn Maajah, and others- Silsilat al-Ahaadeeth as-Saheehah (#1283)]

The narrations found in Saheeh al-Bukhaaree and elsewhere, describing the Prophet sal Allaahu Alayhi wa sallam praying on a khumrah [small mat] and a haseer [large mat] show the *permissibility* of praying on other than the bare ground. 

A few of the scholars held the opinion that the prayer may ONLY be offered on the bare ground, so these narrations are a proof *against* their position. 

(However) they (also) do not provide a proof for the one who takes this action (of praying on prayer mats) as part of his *Religion*, since the Companions did *not* take this as a religious matter. 

Rather, they understood it to be PERMISSIBLE, and thus prayed on mats, bedding, clothing, etc. whenever it made sense, for example: In the extreme heat to protect oneself from the heat of the ground.

Furthermore, the scholars have stated that it is BETTER for a person to pray DIRECTLY on the ground IF he is ABLE.  

Shaykh al-Islaam Ibn Taymiyyah said:

“The ahaadeeth and the aathaar (narrations from the Prophet sal Allaahu Alayhi wa sallam and the Companions) show that they used to PREFER placing their foreheads DIRECTLY on the bare ground if they were able.

And when necessary, like in extremely hot weather and the likes, they would pray with something between them and the ground, using something they had with them: a part of their clothing, turban, or cap… “

[Majmoo’ al-Fataawee (22/172)]

However, if someone still holds that these narrations prove the legislated nature of praying on what people today call “prayer rugs”, then we can look again to Shaykh al-Islaam (may Allaah have Mercy on him) who responded to this argument from a number of angles:

1. The Prophet Sal Allaahu Alaiyhi wa Sallam did not pray on them CONSISTENTLY, rather he prayed on them only OCCASIONALLY, and for a REASON, like the extreme heat or the likes. 

[As opposed to those who make it their Religion to pray on them all the time.]

2. That the Prophet sal Allaahu Alayhi wa sallam prayed upon was SMALL in size, just big enough for one’s prostration or slightly larger, unlike the full-body sized “prayer rugs” the people have.

3. The Prophet Sal Allaahu Alaiyhi wa Sallam did not pray on them thinking to protect himself from najaasah (impurities), or just to be sure of the purity of his prayer area, as the people who do not pray except on “prayer rugs” do.

4. It is not something the Prophet Sal Allaahu Alaiyhi wa Sallam told the Companions to do, and thus they used to pray directly on the ground.  

So if it was recommended or “Sunnah” to do it, then they would have done it.

5. The Prophet Sal Allaahu Alaiyhi wa Sallam’s masjid had a dirt floor, and while he had access to the mats, bedding, and other things mentioned in the narrations, he did not take any of these things into the masjid to pray on them. 

[Summarized from Majmoo’ al-Fataawee (22/175-179)

Furthermore, it could be added:

6. The Prophet Sal Allaahu Alaiyhi wa Sallam did not used to place one mat upon another, as the “prayer rug” fanatics do, placing their rug on TOP of carpet or another rug or layer of carpet.

7. He did not have pictures of the Ka’bah, other masjids, colored designs, Allaah’s Names, etc. on the mat he used occastionally, unlike that of the “prayer rug” fanatics.  

Instead, he would keep such visual distractions AWAY from his prayer area, as he returned a garment that had markings on it for one that did not in order not to be distracted in his prayer, and it is reported that Ibn ‘Umar radhi Allaahu anhu used to remove visual distractions (like swords and mus-hafs) from the qiblah direction in the masjids.

8. He did not have the pride that would keep one from placing his face on the bare ground, as he used to prostrate directly on it, even when it was moist and remained on his forehead.  

Those obsessed with prayer rugs could never imagine doing such a thing.

Muslims today may often unnecessarily delay their prayers to search for a so-called “prayer rug”, while the Prophet Sal Allaahu Alaiyhi wa Sallam declared the entire earth as a place of purification and prayer. (As reported in al-Bukhaari, Muslim) 

They may also pay large amounts of money for special  imported “prayer rugs” thinking them to have some benefit or special significance related to piety.

ACTION PLAN to SHUN EXCESSIVENESS

Here are a few steps to help those who have become attached to “prayer rugs” wean themselves:

1- Keep your house clean, and make some prayers in your house without any additional rugs or mats.

2- The next time you go out to the park when it is prayer time (and there is no masjid nearby), simply pray at a clean place at the park, like at a clean, grassy area, the kind of place you would sit down to have a picnic. 

Put your forehead directly on the ground, no problem.

3- Think of other uses for the “prayer rugs” – like: coffee table covers, office chair cushions, eating mats, or even welcome mats. 

They are not “holy rugs” that must be revered. 

If you are worried about disrespecting images of the Ka’bah or other masjids, then cut them up into pieces so the images are not clear, and use them for rags.”

(Shaikh Moosaa Richardson: “Common Acts of Religious Excessiveness (Ghuluww) Regarding “Prayer Rugs, mats and carpets”)

And Allaah knows best

648. Can We Cry When Our Loved Ones Die?

By Asma bint Shameem 

It is natural for a person to feel sad and cry when a loved one passes away. 

That’s human emotion. 

However, what’s not permissible is when a person starts wailing, screaming or shouting, lamenting, tearing clothes, banging the head, etc.

The Prophet sal Allaahu Alayhi wa sallam said:

“There are four things in my ummah from the jaahiliyyah which they will not give up: 

-pride in one’s ancestry, 

-slandering the lineage of others, 

-seeking rain from the stars and 

*-wailing over the dead*. 

If the woman who wails does not repent before she dies, she will be raised on the Day of Resurrection wearing a garment of tar and a shirt of scabs.”

(Muslim 1550)

That’s a very serious punishment. 

So we must be careful not to wail or cry loudly or utter words from our mouth that are inappropriate.

And that includes WORDS like: 

“What did I ever do to deserve this?”

“Why me?”

“He/she did not deserve to die! He/she was so young”

“I’m now ruined!”

“How could this happen to me/him/her?”

That’s because wailing and lamenting and griping about it, is as if we are *unsatisfied* with the decree of Allaah or *complaining* about it. 

Our Deen teaches us that if a loved one dies, we must be *patient* and *submit* ourselves to the decree of Allaah. 

Yes it’s natural for a person to feel sad and cry over losing someone. 

Even the Prophet sal Allaahu Alayhi wa sallam himself cried. 

Usaamah ibn Zayd radhi Allaahu anhu said: 

“We were with the ProphetSal Allaahu Alaiyhi wa Sallam and one of his daughters sent word to him, calling him and informing him that a child of hers – or a son of hers – was dying. 

He said to the messenger: 

“Go back to her and tell her that to Allaah belongs that which He has taken, and to Him belongs what He gives, and everything has an appointed time with Him. 

Tell her to be patient and seek reward.” 

Then the messenger came back and said: 

“She is adjuring you to come to her.” 

The Prophet Sal Allaahu Alaiyhi wa Sallam got up, and Sa‘d ibn ‘Ubaadah and Mu‘adh ibn Jabal got up with him, and I went with them. 

The child was lifted up to him and his soul was rattling like water poured into a waterskin. 

His eyes filled with *tears* and Sa‘d radhi Allaahu anhu said to him: 

“What is this, O Messenger of Allaah?”

He said: 

“This is compassion that Allaah has instilled in the hearts of His slaves. 

Allaah only shows mercy to the merciful ones among His slaves.”

(al-Bukhaari, 1284; Muslim, 923)

Imaam an-Nawawi said explaining this hadeeth:

“What this means is that Sa‘d radhi Allaahu anhu thought that “ALL” kinds of crying or weeping were haraam, and that tears from the eye are haraam, and he thought that the Prophet Sal Allaahu Alaiyhi wa Sallam had forgotten that, so he reminded him. 

But the Prophet Sal Allaahu Alaiyhi wa Sallam taught him that simply crying or shedding tears from the eye is not haraam or makrooh; rather it is mercy and a virtue. 

*What is haraam is wailing and lamenting and crying that is accompanied by both or one of them.”*

Some people think that wailing and crying will be a cause of punishment for the deceased. 

That’s because of the authentic hadeeth of the Prophet sal Allaahu Alayhi wa sallam said:

“The deceased is tormented in his grave because of the lamentations (wailing) over him.” 

[al-Bukhaari 1292 and Muslim 927)

But the correct understanding of this hadeeth is what Shaikh Ibn Uthaymeen explains. 

He said:

“What it means is that if his family cries for him, he will know of that and will feel pain. 

It does not mean that Allaah will punish him for that because Allaah says: “and no bearer of burdens shall bear the burden of another” [al-An’aam 6:164]. 

Torment is not necessarily a punishment. 

Have you not heard the words of the Prophet Sal Allaahu Alaiyhi wa Sallam, “Travel is a kind of torment”? 

Travel is not a kind of punishment, but a person suffers torment and exhaustion during it. 

Similarly, when the deceased person’s family weeps for him, he suffers pain and is upset by that, even though that is not a punishment from Allaah. 

This interpretation of the hadeeth is quite clear and does not cause any confusion. 

There is no need to say that this has to do with one who left instructions that they wail for him, or one whose family’s custom was to wail but he did not tell them not to do that. 

Rather we say that a person may be tormented by something but it doesn’t harm him.”

(Majmoo’ Fataawa Ibn ‘Uthaymeen, 17/408)

Bottom line:

If someone passes away, it’s perfectly ok to feel sad. 

And if the eyes shed tears, that’s ok too.

That’s normal human nature. 

But there should be no screaming or shouting hysterically or hitting oneself or complaining or any words or actions that depict that, either directly or indirectly. 

And Allaah knows best

647. Is It Allowed To Do Multiple Umrahs While On Hajj/Umrah?

By Asma bint Shameem 

Yes although it’s *”allowed”* to do multiple Umrahs, generally speaking, the scholars DISCOURAGE doing that while in Makkah. 

That’s because the Prophet sal Allaahu Alayhi wa sallam did NOT do multiple umrahs when he was at Hajj. 

And it was NOT the practice of the Sahaabah either. 

 

Now I know, we all want to do as many Umrahs as we can and we want to get the MAXIMUM benefit from our visit to Saudi Arabia. 

But think about this...

If it was good to do multiple Umrahs all in one trip, surely the Prophet (Sal Allaahu Alaiyhi wa sallam) would have done so himself and the Sahaabah would have done so too. 

But we see that although the Prophet (Sal Allaahu Alaiyhi wa sallam) stayed in Makkah for multiple days after the conquest of Makkah, yet he did NOT leave Makkah to do `Umrah, even though he could have easily done so.

 

Sheikh al-`Uthaymeen said: 

"Ibn Taymiyah mentions that the Salaf are agreed that making multiple `Umrahs is DISLIKED. 

In any case, leaving Makkah and going to the boundary of the sacred precincts to make a second or third `Umrah is an *unfounded* practice that was unknown during the time of the Prophet Sal Allaahu Alaiyhi wa Sallam. 

The only exception to this was the case where `A'ishah radhi Allaahu anhaa sought permission to make a single `Umrah after Hajj because of SPECIAL circumstances. 

*If it was generally recommended to leave Mecca to perform `Umrah in this way, the Prophet Sal Allaahu Alaiyhi wa Sallam  would have encouraged his Companions to do so*."

Shaykh Sa'd ash-Shithree said:

“The better option is to not perform mutliple Umrahs on one trip. 

That’s because the Prophet Sal Allaahu Alayhi wa Sallam never did this, nor was it practiced by a number of the Companions.

 

 So what to do?

1. Do TAWAAF instead. 

Instead of making multiple Umrahs, the better thing to do and the worship that will earn MORE REWARDS, is to perform as many TAWAAF as you can for yourself. 

Tawaaf is an *Ibaadah that cannot be done anywhere else except Makkah* and this is a GOLDEN opportunity.

 

Ibn Taymiyah said: 

"The Salaf agree that performing voluntary tawaaf is SUPERIOR to going to al-Tan’eem or to the boundaries of the sacred precincts and making `Umrah.”

(Majmu` al-Fataawa)

2. Or you can do a lot of SALAAH instead of doing multiple umrahs.

Shaykh Sa'd ash-Shithree said:

“Good deeds vary in their virtue and reward and the Muslim should try to take advantage of that which is of greater benefit.

The Salaah is a greater act of devotion than Umrah.

Since a person is in Makkah, and the reward for 1 Salaah is greater than 100,000 prayers, the Muslim should strive to pray more often vs. conducting an additional Umrah.

Also, the prayer consists of reciting the Qur’aan- the Speech of Allaah- Qiyaam, Du'aa, and Sujood - the closest a servant will be to his Lord. 

There also comes in the Hadeeth of Rabi'ah Radhi Allaahu anhu when he asked the Prophet Sal Allaahu Alayhi wa Sallam for his companionship in Paradise, the Prophet Sal Allaahu Alayhi wa Sallam responded:

"Then help me do it for you by prostrating often.” (Muslim)

And there are many other virtues related to Salaah that far outweigh the rewards attached to an additional voluntary Umrah.”

Also, speaking based on my personal experience as well as from a doctor’s point of view, although it is ALLOWED, it’s BETTER NOT to do multiple umrahs on your Hajj trip, especially if this is your FARDH Hajj. 

UNLESS you want to do just one umrah or so for a SPECIFIC REASON such as an umrah for your deceased loved one, etc. 

That’s because going again and again to Masjid Aaishah and putting in ihraam for Umrah again and again puts a LOT of stress on a person’s health and immunity. 

It’s EXTREMELY HOT in Makkah, there are a LOT of people who’re sick and doing multiple Umrahs EXPOSES a person to all these stresses. 

And by the time Hajj comes along, these people are either actually SICK or completely EXHAUSTED for their hajj, the MAIN reason they were there for!

Every year I see people WASTE their Arafah because they’re so drained and weak and exhausted from their multiple umrah every day. 

In fact, by the time the day of Arafah comes, they’re so tired and suffering from such lack of sleep that they’re actually SLEEPING,

completely knocked out, on THE most important day of their life!

They can’t help it. 

They can’t even keep their eyes open, Subhaan Allaah. 

Do understand that all these rituals are physically AND emotionally EXHAUSTING especially with our time differences and because we’re not used to such heat or such strenuous activities. 

So I would advise my brothers and sisters to PACE themselves and NOT to OVEREXERT themselves by doing multiple Umrahs on their Hajj/Umrah trip.

Instead, do multiple *Tawaafs*. 

Remember it’s NOT the *quantity* that matters. 

It’s the *QUALITY*. 

That’s my advice and suggestion so that you can perform your Hajj in the BEST way possible. 

But if you feel you know what you’re doing, and still want to do multiple Umrahs, then of course, you can go ahead and do what you think is best for you. 

And Allaah knows best

646. Can I Fast On The Day Of Arafah Even If It’s On A Friday Or Saturday?

By  Asma bint Shameem 

Fasting the day of Arafah is a *confirmed Sunnah* of the Prophet sal Allaahu Alayhi wa sallam and his Sahaabah.

Abu Qataadah radhi Allaahu anhu that the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam was asked about fasting on the day of ‘Arafah and he said: 

“It expiates for the past and coming years.” 

[Muslim (1162)]

However it is also true that it is *disliked* to fast on a Friday or Saturday by itself according to the Saheeh hadeeth of the Prophet sal Allaahu Alayhi wa sallam. 

BUT it’s *ALLOWED* to fast on this day by itself if there’s a *REASON* to do so. 

And the reason is that fasting on the day of *Arafah* is a *confirmed Sunnah.* 

So there’s *nothing wrong* with fasting on Friday for Arafah because you’re not fasting on this day just because it’s “Friday”.

Rather the reason you’re fasting is because it’s the *”Day of Arafah”*.

And it is *prescribed* to fast on this day. 

Shaikh Ibn Uthaymeen said: 

“If it happens to be one of the days when it is prescribed to fast, such as Ayyaam al-Beed (the 13th, 14th and 15th of each hijri month), ‘Arafah, ‘Ashoora’, six days of Shawwaal for one who has fasted Ramadaan, and the ninth of Dhu’l-Hijjah. 

There is nothing wrong with that, because he is not fasting because it is Saturday, rather it is because it is one of the days when it is *prescribed* to fast.”

[Majmoo’ Fataawa wa Rasaa’il (20/57)]

Shaikh Ibn Baaz said:

“As for singling out Friday with fasting due to the virtue of Friday, then that is not permitted because the Prophet Sal Allaahu Alayhi wa Sallam forbade that. 

*However*, if he fasts it on its own because it is the *Day of ʿArafah*, then we hope that there is no issue with that, but being prudent by fasting Thursday along with it is safer.” (Noor ala ad-Darb)

So it would be better to fast Thursday as well if someone can do that. 

Otherwise, fasting Friday by itself is *also perfectly fine.*

In any case, think about it this way.

Don’t we fast on Fridays when we fast like the fasting of Dawood Alayhis Salaam?

He would fast one day and skip fast the next day. 

So it would so happen that sometimes the day of fasting would fall on a Friday by itself. 

YET that fasting is the *most beloved* to Allaah Subhaanahu wa Ta’aala. 

Abd-Allaah ibn ‘Amr Radhi Allaahu anhu reported that the Prophet Sal Allaahu Alayhi wa Sallam said: 

“The *best* fasting is the fast of Dawood: he used to fast one day and not the next.” (al-Bukhaari, Muslim) 

Shaykh Ibn ‘Uthaymeen said: 

“The hadeeth of ‘Abd-Allaah ibn ‘Amr Radhi Allaahu anhu indicates that if fasting on a Friday or Saturday coincides with a day one usually fasts, *without intending to single that day out for fasting*, then there is nothing wrong with it, because if he fasts alternate days, then that will coincide with some Fridays and Saturdays. 

Thus it becomes clear that fasting on these days is *not haraam*. Otherwise the Prophet Sal Allaahu Alayhi wa Sallam would have said: Fast one day and not the next, so long as that (fasting) does not coincide with a Friday or Saturday.”

(Al-Sharh al-Mumti’, 6/476)

Ibn Qudaamah said:

“A man fasts one day and withholds the next day (and carries on in that manner). So his withholding coincides with a Thursday and his fasting coincides with a Friday, and then his withholding coincides with Saturday. 

So does he fast Friday on its own? 

This person did not *deliberately* single out Friday for his fast. 

*It is only hated if he deliberately intends Friday on its own*.“

(al-Mughnī)

So go ahead and take advantage of this beautiful day of Arafah and fast even if it’s falling on a Friday. 

And Allaah knows best