651. What NOT To Do On Fridays

By Asma bint Shameem 

1. Do not SPECIFICALLY pick the night of Friday (the night between Thursday and Friday) for Qiyaam and special ibaadaat.

Why not?

Because the Prophet sal Allaahu Alayhi wa sallam said:

“Do not single out the night of Jumu’ah [i.e., Thursday night] from among other nights for praying qiyaam al-layl...”(Muslim)

2. Do not fast on Friday by itself. 

Why not?

Because he Prophet sal Allaahu Alayhi wa sallam said:

“...do not single out Friday from among other days for fasting, unless it is a fast that one of you regularly observes.” (Muslim)

You may fast on Fridays if you add a day to it either before or after. 

3.  Do not come to masjid with bad smells such as onion, garlic, smoke, sweat, etc. 

Why not?

Because the Prophet sal Allaahu Alayhi wa sallam said:

“Whoever eats garlic or onions, let him keep away from us, or keep away from our masjid and stay in his house.” (al-Bukhaari, Muslim)

And he said:

“Whoever eats onions, garlic or leeks, let him not approach our masjid, for the angels are annoyed by the same things that annoy the sons of Adam.” (Muslim)

Rather, it’s recommended to bathe and put on nice, clean clothes so that we don’t bother anyone with our smells and odors. 

Also it’s recommended to put on perfume if you’re a man. 

The Prophet sal Allaahu Alayhi wa sallam said:

“It is the duty of every Muslim to do ghusl on Friday, and to use the siwaak and put on perfume (men only), if his family has any.” (Ahmad- saheeh by  Shu’ayb al-Arna’oot)

4. Do not step over people to get to a particular spot.

Why not?

Because once a man came and started stepping over the people one Friday when the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam was delivering the khutbah, and the Prophet Sal Allaahu Alaiyhi wa Sallam said to him: 

“Sit down, for you have annoyed (people).” (Abu Dawood-saheeh by al-Albaani)

5. Do not disturb the Saff (row) and do not force yourself in between two people. 

Why not?

Because the Prophet sal Allaahu Alayhi wa sallam said:

"If a man takes a bath on Friday, purifies himself thoroughly wears any perfume which is available in the house, sets forth for the masjid, *does not (forcibly) sit between two persons*, offers the prayer that is prescribed for him and listens to the Imaam silently, his sins between this Friday and the previous Friday will be forgiven.''(al-Bukhaari).

And he said:

“It is not lawful for a man to sit between two people unless he has their permission.” (Abu Dawud- saheeh by Ahmad Shakir)

6. Do not make people move to sit in their place instead. 

Why not?

Because the Prophet Sal Allaahu Alaiyhi wa Sallam said: 

"Let no one move his brother on the day of Jumu'ah and sit in his place, instead he should say: 'make space.'"(Muslim)

And:

“Do not ask someone to give up his seat to another, but rather make it easy and provide accommodation.” (Muslim)

7.  Do not put on any fragrance when coming to the Masjid, if you’re a woman. 

Why not?

 Because the Prophet sal Allaahu Alayhi wa sallam said to the female companions:

 “If one of you attends the masjid, let her not put on perfume.” (Muslim)

And he said:

“Any woman who puts on perfume and passes by people so that they can smell her fragrance is a zaaniyah (adulteress!).”

(Ahmad and al-Nasaa’i -hasan by al-Albaani)

8. Do not dress inappropriately (especially) when coming to the masjid if you’re a woman. 

Why not?

Because Allaah says:

“And tell the believing women...not to show off their adornment except only that which is apparent, and to draw their veils all over themselves…” (Surah al-Noor :31)

So cover your hair and body properly before you come to the masjid, wearing simple, clean clothes. 

Do not be dressed with makeup, jewelry and fancy attire. 

Our Mother Aaishah radhi Allaahu anhaa said:

“If the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam could see what women have introduced after he died, he would have forbidden them to go to the masjids, as the women of the Children of Israel were forbidden” (referring to beautiful clothing, perfume and adornment).”

If she said that about the women of HER time, what would she say if she saw the women of OUR time!!

9. Do not say “Jumu’ah Mubarak” or Congratulations for Friday 

Why not?

Because the Prophet sal Allaahu Alayhi wa sallam and the Sahaabah did not congratulate each other on Fridays. 

They NEVER said “Jumu’ah Mubaarak” to each other nor did they think it was right to do so. 

Shaikh al-Fawzaan said:

"The early generation did not congratulate one another on Fridays, so we should not introduce anything that they did not do" 

(Ajwabat As’ilah Majallat al-Da‘wah al-Islamiyyah)

Sheikh Abdul Muhsin Al Abbaad was asked:

“Based on the premise that Friday is a (Eid) holiday, is it permissible to greet each other saying, Ju’muaah Mubaarak or Ju’muaah Accepted?

The Shaikh said:

“By Allaah, we don’t know of anything that proves the validity of this.”

And Allaah knows best.

650. Salaat Al-Janaazah

By Asma bint Shameem 

Salaat al-Janazah is the funeral prayer that is read when a Muslim passes away. 

Praying Salaat al-Janazah is a *fardh kifaayah*. 

That means that if a few in the community pray it, then the rest of the community is absolved of it’s obligation. 

But if no one does it, then the whole community is sinful. 

It is the deceased person’s *right* as a Muslim that we pray this Salaat over him, even if had committed major sins. 

And this is a source of *great reward* for the one who reads it. 

The Prophet Sal Allaahu Alaiyhi wa Sallam said:

"Whoever attends a funeral until he offers the (funeral) prayer will have one qiraat (of reward) and whoever attends until the burial is done will have two qiraats." 

It was said: "What are the two qiraats?" 

He said: "Like two great mountains." (al-Bukhaari, Muslim)

*How to read Salaat al-Janazah*

Salaat al-Janazah is read *quietly* and has four takbeeraat. 

There are no rukoo or sujood and when the Imaam leads the people, the men stand in front of the women in rows just like in the regular Salaah. 

*Step by Step*

1. Raise your hands and say Allaahu Akbar 

2. Seek refuge with Allaah from the Shaytaan:

Aa’oodhu billaahi min ash-Shaytaan-nir-rajeem. 

3. Say the Basmalah:

Bismillaahir-Rahmaanir-Raheem

4. Read Surah al-Faatihah. 

You HAVE to read Surah al Faatihah. If you don’t, your Salaah is not complete. 

5. Raise your hands and say Allaahu Akbar 

6. Send blessings and salutations on the Prophet sal Allaahu Alayhi wa sallam like we do in Salaah at the end of Tashahhud:

Allaahumma sali alaa Muhammad.... all the way to the end. 

(Durood Ibraheem)

7. Raise your hands and say Allaahu Akbar 

8. Make duaa for the deceased. 

It’s best to make duaa in Arabic. 

But if you don’t know it, you can say ANY duaa in ANY language. 

You can even READ the duaa on your phone or from a book. 

9. Raise your hands and say Allaahu Akbar

10. Pause briefly then turn  

to the *right only* and say Assalaamu Alaikum wa Rahmatullaah. 

That’s it.  You’re done. 

Some Important points 

*Do I HAVE to Surah al-Faatihah*?

Yes. 

In order for the prayer to be valid, you *must* recite al-Faatihah. 

The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“There is no prayer for the one who does not recite the Opening of the Book (meaning Surah al-Faatihah).” (al-Bukhaari, Muslim)

Sheikh ibn Baaz said:

“It is obligatory, as the Prophet Sal Allaahu Alaiyhi wa Sallam said: “Pray as you have seen me praying.” 

And he Sal Allaahu Alaiyhi wa Sallam said:  

“There is no prayer for the one who does not recite the Opening of the Book.” (al-Bukhaari, Muslim)

(Majmoo’ Fataawa al-Shaykh Ibn Baaz, 13/143)

What about reading the opening duaa (sana)?

It is better not to recite Duaa al-Istiftaah (opening duaa or sana) in the Janaazah prayer according to the majority of the scholars, as there’s no report of the Prophet Sal Allaahu Alaiyhi wa Sallam reading it in the Janaazah prayer. 

But if someone recites it, it is permissible. 

Shaykh Ibn ‘Uthaymeen said: 

“The scholars stated that it is not recommended, and they gave the reason for that as being that the funeral prayer is supposed to be kept short, so the opening du’aa’ should not be recited.“

(Majmoo’ Fataawa Ibn ‘Uthaymeen 17/119). 

Shaikh ibn Baaz said:

“As for the opening du’aa’, there is nothing wrong with reciting it and there is nothing wrong with omitting it, but *omitting it is preferable*, following the words of the Prophet Sal Allaahu Alaiyhi wa Sallam : “Hasten with the funeral.”

(Majmoo’ Fataawa Ibn Baaz 13/141). 

*Can women pray it too*?

Yes. 

Salaat al-Janazah is to be read by men AND women. 

The Prophet sal Allaahu Alayhi wa sallam said:

" *WHOEVER* attends a funeral until he offers the (funeral) prayer will have one qiraat (of reward)...:”, 

He did NOT say “MEN ONLY”. 

If this prayer was for men only, he would have specified it. 

Some ulama are of the opinion that we should raise the hands in the first takbeer only and we don’t have to raise our hands for the other  three takbeeraat. 

So if someone does not raise their hands in the subsequent takbeeraat, their salaah is still valid. 

If the Imaam you’re following makes two salaams, meaning to the right and the left, instead of just to the right, then remember it’s important to *follow the Imaam*. 

And Allaah knows best.

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

645. The BEST Adhkaar For The First Ten Days Of Dhul Hijjah

By Asma bint Shameem 

1. One of the best adhkaar in the first ten days of Dhul Hijjah is dhikr in general and the *Takbeeraat* specifically. 

Allaah says:

“and *MENTION the Name of Allaah on APPOINTED days”*

[al-Hajj 22:28]

That’s what the Sahaabah would do. 

 “Ibn ‘Umar and Abu Hurayrah 

radhi Allaahu anhumaa used to go out to the market-place on first ten days of Dhu’l-Hijjah, reciting Takbeer, and the people used to recite Takbeer because of their Takbeer.” 

(al-Bukhaari) 

Maymoon ibn Mihran (from amongst the Successors [Tabi’een]) said: 

“I remember a time when the people would perform their Takbeeraat so much during the ten days that I would compare it (the sound of their voices) to waves.”

2. And from the best dhikr is to say *Subhaan Allaah, Alhamdulillaah, Allaahu Akbar and laa ilaaha illallaah* a lot in the first ten days of Dhul Hijjah.

The Prophet sal Allaahu Alayhi wa Sallam said: 

"There are no days on which good deeds are greater or more beloved to Allaah than on these ten days, so recite much Tahleel (saying Laa ilaaha ill-Allaah), Takbeer (saying Allaahu akbar) and Tahmeed (saying al-hamdu Lillaah)." 

(Ahmad 7/224; Saheeh by Ahmad Shaakir)

3. The best dhikr *specifically on the Day of Arafah* is:

‎لَا إِلَهَ إِلَّا اللهُ ، وَحْدَهُ لَا شَرِيكَ لَهُ ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ ، وهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

The Prophet sal Allaahu Alayhi wa sallam said:

“The best of du’aa’ is du’aa’ on the day of ‘Arafah, and the best that I and the Prophets before me said is 

‎لَا إِلَهَ إِلَّا اللهُ ، وَحْدَهُ لَا شَرِيكَ لَهُ ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ ، وهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

‘Laa ilaaha ill-Allaah wahdahu la shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer”

“There is no god but Allaah alone, with no partner or associate; His is the dominion, to Him be praise, and He has power over all things.” 

(al-Tirmidhi-hasan by al-Albaani) 

Of course also do a lot of *Istighfaar*, other adhkaar and send salutations on the Prophet sal Allaahu Alayhi wa sallam. 

And Allaah knows best

644. When The Day Of ‘Arafah Falls On A Friday

By Asma bint Shameem 

When Arafah falls on a Friday, does that mean it is “Hajj Akbar”? 

Is this Hajj more virtuous than others?

There is a common *misconception* among people. 

They think that if the 9th of Dhul Hijjah falls on a Friday, then it is called a “Hajj-e-Akbar” meaning greater Hajj. 

And that this hajj is more “special” and more “virtuous” than Hajj that falls on other days. 

Or that this hajj is equivalent to “seven” Hajj or seventy etc. 

But that is not true. 

There’s no proof of that from the authentic sources. 

Actually “Hajj Akbar” is Hajj itself and “Hajj Asghar” is Umrah, according to the majority of the scholars. 

Ibn Hajar said: 

“The scholars differed in opinion in regard to what is meant by the minor Hajj, and the majority of them are of the view that it is ‘Umrah. 

It was also said that the minor Hajj is the day of ‘Arafah and the greater Hajj is the day of Al-Adha [i.e. the day of ‘Eid] as on this day the remaining rituals (of Hajj) are completed…”

Although Hajj on a Friday is *just as virtuous* as Hajj falling on any other day, it is still something GOOD , and SPECIAL when the day of Arafah falls on a Friday,. 

Shaykh Ibn ‘Uthaymeen said: 

“There is nothing narrated from the Prophet Sal Allaahu Alayhi wa Sallam about there being any special virtue in the Day of ‘Arafah falling on a Friday, but the scholars said that if it happens to fall on a Friday, that is a *good thing*. 

As for the commonly-held view that Hajj on a Friday is equivalent to seventy Hajjs, that is not correct.” (Al-Liqa al-Shahriyyah, 34/question no. 18) 

Some special virtues of Arafah falling in a Friday:

Ibn al-Qayyim said:  

“The correct view is that Friday is the best day of the week and the day of ‘Arafah and the day of Sacrifice are the best days of the year, as are Laylat al-Qadr and the night before Friday. 

Hence if the day of ‘Arafah falls on a Friday, it is superior to all the other days in several ways: 

1. Coincidence of two days that are the best of days.

2. It is a day in which there is an hour when prayers are answered. Most (scholars) are of the view that it is the last hour after ‘Asr, and the people in the place of standing are all there to offer du’a and beseech Allaah.

3. It falls on the same day that the Messenger of Allaah Sal Allaahu Alayhi wa Sallam did Hajj.

4. People all over the world gather there to listen to the khutbah and pray Jumu’ah, and that coincides with the gathering of the people of ‘Arafah on the day of ‘Arafah in ‘Arafah.

So the Muslims’ gathering in their mosques and their standing to offer du’a and beseech Allaah coincide in a way that does not happen on any other day.

5. Friday is an ‘Eid, and the day of ‘Arafah is an ‘Eid for the people in ‘Arafah, hence it is makrooh for those who are in ‘Arafah to fast on this day.

Ibn Taymiyah said: 

The day of ‘Arafah is only an ‘Eid for those who are in ‘Arafah because they are “gathered” there, unlike the people in other regions, who only gather on the Day of Sacrifice. 

So it is an ‘Eid for them. 

What is meant is that if the day of ‘Arafah falls on a Friday, it is two ‘Eids in one.

6. It coincides with the day when Allaah perfected His religion for His believing slaves and completed His Favor upon them, as it is proven in Saheeh al-Bukhaari that Tariq ibn Shihab said: 

“A Jew came to ‘Umar ibn al-Khattab and said: 

O Amir al-Muminin, there is an Aayah which you read in your Book; if it had been revealed to us Jews and we knew the day on which it was revealed, we would have taken it as a festival. 

He said: Which verse is that? 

He said: “This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion” [al-Maidah 5:3]. 

‘Umar ibn al-Khattab said: 

“I know the day which it was revealed, and the place in which it was revealed. 

It was revealed to the Messenger of Allaah Sal Allaahu Alayhi wa Sallam in ‘Arafah, on a Friday, when we were standing with him in ‘Arafah.

7. It coincides with the day of the greatest gathering and the great standing of the Day of Resurrection, for the Day of Resurrection will take place on a Friday as the Prophet Sal Allaahu Alayhi wa Sallam said: 

“The best day on which the sun rises is Friday. On it Adam was created, on it he was admitted to Paradise, on it he was expelled therefrom, and on it the Hour will begin. 

On that day there is an hour when no Muslim slave asks Allaah for something good but He will grant it to him.” 

8. It coincides with the day when Allaah gives people “more” in Paradise, which is a Friday. 

So if ‘Arafah falls on that day, it is extra special and enjoys a virtue that is not shared by any other day.

For these reasons and others, Friday is superior to other days. 

But as for that which is commonly spoken of among the common folk, that it is equivalent to seventy-two Hajjs, this is false and there is no basis for it (in any report) from the Messenger of Allaah or from any of the Sahabah or Tabi’een. 

And Allah knows best.”

(Zaad al-Ma’ad, 1/60-65) 

So today is a SPECIAL day. 

Let us take advantage of this special day.

Let us make the most of it. 

And Allaah knows best

643. Making Duaa For Children, Especially On The 7th To 10th Of Dhul Hijjah PROVEN From The Sharee’ah?

By Asma bint Shameem

Unfortunately, this is a very common bid’ah that has spread among the people, especially from the Subcontinent. 

Surely we all want to make duaa for our children, their health, guidance, wellbeing etc. 

But there’s *NO PROOF* from the Sharee’ah that duaa should be made for children, *especially* on the 7th to 10th of dhul Hijjah, or that it is more likely to be accepted just because ibraaheem Alayhis Salaam made duaa for his children.

You see, all acts of ibaadah are “*tawqeefi*”. 

What that means is that we MUST have “*evidence*” for that in order for us to practice it. 

If there’s evidence for it, we do it. 

And if there’s no evidence for it, we don’t do it. 

Allaah Subhaanahu wa Ta’aala says:

“This day, I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islam as your religion”

[al-Maa’idah 5:3].

And the Prophet Sal Allaahu Alayhi wa Sallam said: 

“There is nothing by means of which one may draw close to Jannah and move far away from Hell but it has been explained to you.”

(at-Tabaraani in al-Kabeer 1647; saheeh by al-Albaani in as-Saheehah, 1803)

That means that Allaah has *completed* the religion for us; whatever is not prescribed in the Sharee’ah is NOT part of Islaam.

Our Deen is *complete*. 

Nothing can be added to it. 

Nothing can be deleted from it. 

No one can come up with a “new” way of ibaadah. 

Or do something that is different from what the Sharee’ah of the Prophet Sal Allaahu Alayhi wa Sallam teaches us. 

When we look at the practice of the Prophet Sal Allaahu Alaiyhi wa Sallam, we will see that the Prophet ﷺ did *NOT* specifically pick out these days of Dhul Hijjah to make duaa for his children. 

Nor did he tell the sahaabah to do it. 

If making duaa on these specific days was something good, or “special”, wouldn’t the Prophet ﷺ or the Sahaabah have made duaa for their children?

Weren’t they the keenest for their children’s guidance and Aakhirah?

Yes, these are blessed days, but the blessed days are the first *TEN* days of Dhul Hijjah. 

And we can make duaa in these days….

ANY duaa.

Regarding ANY thing. 

For ANYbody. 

Not just specifically for our children.

There is no hadeeth that tells us that these days should be picked or that there’s any “special virtue” in these days for specifically making duaa for kids.

If it was good, surely the Prophet ﷺ would have told us about it. 

But there’s no evidence of that. 

Shaykh Sa’d Al-Humayd said:

“It is important to note that duaa’ is an act of worship, and every act of worship should only be done on the basis of evidence (daleel).”

Acts of ibaadah are not subject to anyone’s personal opinion and it is not permissible to do any acts of worship except those which are approved by the Sharee'ah. 

If we do any such Ibaadah that’s not proven from the authentic practice or teachings of the Prophet Sal Allaahu Alaiyhi wa Sallam, it would NOT be accepted by Allaah; instead it would be *rejected* and *thrown back at us* and thus would be of no use. 

The Prophet sal Allaahu Alayhi wa sallam said:

"Whoever innovates anything in this matter of ours (i.e., Islaam), that is not part of it, will have it rejected." 

(al-Bukhaari).

 *Bottom Line:*

There’s *no evidence* of making duaa for our children specifically on the 7th to 10th of Dhul Hijjah. 

We don’t have to pick just these specific times or days for making duaa for our kids. 

Rather we can and “should” make duaa for them any time and any place. 

And we should choose times when duaa is most likely to be accepted such as 

-the middle of the night 

-in our salaah, during sujood and in tashahhud before Tasleem

-at the time of breaking the fast

-during laylatul qadr

-in between adhaan and iqaamah

-when it rains etc 

But to pick a specific time or day or place to especially make duaa for children or for “ANY” act of ibaadah, that requires EVIDENCE from the practice/teachings of the Prophet Sal Allaahu Alayhi wa Sallam.

And regarding this matter, there is NONE.

And Allaah knows best.

642. How To Throw The Pebbles At The Jamaraat Safely And Easily

By Asma bint Shameem 

1. First of all, please remember that the Jamaraat are NOT ‘Shaytaan’. 

That’s a misconception. 

They’re called “Jamaraat”. (Singular- jamarah)

2. The pebble does not HAVE to hit the wall itself. As long as it falls in the ‘well’, within the boundary, it should be fine 

But I advise, especially my sisters, not to throw the pebbles from far. 

The pelting of the stones has become such an EASY process for the last ten years or so. Otherwise it USED to be a nightmare 

But now with the building of the Jamaraat complex, there are multiple levels from where we can pelt the Jamaraat, the narrow ‘pillar’ has been replaced by a HUGE rectangular WALL, and the way to enter the area is different from the way to exit. 

This makes is SO MUCH SAFER than the horror it USED to be. 

Alhamdulillaah. 

In fact it is so safe that I’ve seen young kids, and old frail people, and people in wheelchairs and on crutches, doing it themselves. 

See the picture 1 below. 

This is how Jamaraat USED to be.

Look at the Jamaraat NOW

See picture 2 below. 

So how to do it ?

Follow the directions below to pelt the Jamaraat safely and EASILY. 

When you’re walking towards the Jamaraat, you’ll see a lot of people gathered at the beginning of the jamarah wall. 

See picture 3 below. 

(Imagine the black line is the wall as if you’re looking at it from the top as an aerial view. 

And the red dots are the people)

So instead of you doing the same, please BE PATIENT and KEEP WALKING till you get to the OTHER END of the Jamarah wall. 

Once you get to the other end of the Jamarah wall, walk SWIFTLY BUT CALMLY when the coast is clear, come ALL the way right UP TO the wall, then pelt the stones, one by one saying Allaahu Akbar with each stone.  

See picture 4 below

This way you can make throw your pebbles DIRECTLY at the Jamarah and you also can make sure your pebbles are not falling outside the ‘well’.

And there’s no shoving, pushing, or danger of falling etc. as well. 

Alhamdulillaah for everything. 

My drawings are not that great but I hope they’ll be enough to give you a general idea of what to do and what to expect when you pelt the stones In shaa’ Allaah. 

And Allaah knows best

641. Looking at the Ka’bah

By Asma bint Shameem 

QUESTION #1

*Is looking at the Ka’bah an act of ibaadah?*

*Am I rewarded for that?*

ANSWER

Just sitting there ‘looking’ at the Ka’bah is NOT an act of ibaadah by itself. 

Those who claim that it’s ibaadah for which you’ll be rewarded, have to bring PROOF of that from the Sharee’ah. 

However, if you’re looking at it, just admiring its Beauty, its Grandeur and Awe, then there’s nothing wrong with that 

Looking at the Ka’bah reminds us of the Majesty of Allaah, His Power, His Signs on this Earth. 

And if that helps you fear Allaah more and if it instills His Love in your heart, and encourages you to OBEY Him, then it’s *good* to look at it. 

One day Ibn Umar radhi Allaahu anhu looked at the Ka‘bah and said:

 “How great you are and how great your sanctity, but the sanctity of the believer is greater before Allah than you.” (at-Tirmidhi -saheeh by al-Albaani)

Shaykh Ibn ‘Uthaymeen said: 

“Looking at the Ka‘bah is not an act of worship. 

Rather if, when looking at the Ka‘bah, the individual intends to reflect upon this venerated structure to which Allaah has commanded His slaves to make pilgrimage, and increases in faith as a result of this reflection, then this is what is required in this regard. 

As for merely looking at it, that is not an act of worship.

(Majmoo‘ Fataawa wa Rasaa’il al-‘Uthaymeen 24/18) 

So looking at the Ka’bah to inspire you and motivate you etc is good.  

But to claim that ‘looking at the Ka’bah is an act of worship’ is not correct. 

Any of the ahaadeeth regarding this matter are graded as “weak” or “dha’eef” by scholars such as Shaykh al-Albaani. 

QUESTION #2

* Can I look at the Ka’bah during Tawaaf*?

ANSWER

Yes you may do that. 

There’s nothing wrong with looking at the Ka’bah while making Tawaaf. 

In fact, looking at the Ka’bah might even be *recommended* during Tawaaf, if by doing so, it gives you more khushoo and a better concentration in your duaas and ibaadah. 

Again, those who say it’s not allowed to look at the Ka’bah during Tawaaf have to bring PROOF of what they’re claiming, from the Qur’aan and/or authentic ahaadeeth. 

And Allaah knows best.