656. Staying Up Late... A ‘Disease’ And A ‘Problem

By Asma bint Shameem 

They roam the streets when everyone is asleep. 

Or they may hang out with friends all night at the local ‘hookah place’. 

And if they are not ‘out there’, they are indoors, up until the wee hours of the morning, watching movies, listening to music, playing video games or chatting on the Internet, just because it’s ‘summer vacation’.

Yes, that’s right, that’s our youth during the summer.

And even when it is not summer, they stay up late even then. 

They think it is ‘cool’ to do so.

And, unfortunately, this ‘disease of late nights’ has become so widespread that we, as parents, don’t think much of it either. 

In fact, many of us adults are afflicted with this same disease ourselves. 

We come back from parties and dinners late at night and we let our kids do the same.

However what we don’t realize is….. that’s not how Allaah Subhaanahu wa Ta’ala intended the order of things. 

In fact, it is quite contrary to the natural rhythm which Allaah has created in the universe and in mankind. 

Allaah says:

“It is He who has appointed the night a covering for you and sleep for a rest. The day He has appointed for rising.” (Surah Furqaan: 47)

Thus, the night is created for *rest* and the day for work.

Yet we do the exact opposite. 

We are up at night and sleep late into the day, sometimes, up to or even beyond Dhuhr time, and waste much precious time. 

Umar Radhi Allaahu Anhu used to punish people the people who did this and say: ‘You stay up for the first part of the night, then sleep for the last part of it?'”.

If we look at how the righteous before us spent their nights, we will realize that they used their nights as a means to earning Jannah; 

they prayed, they cried, they recited the Qur’aan, and they made duaa to Allaah. 

However, look at some today. 

What do they do in their nights?

Their nights are filled with wasting time, playing video games, watching movies,having “fun” and even, aaoodhu billaah, haraam and sin.

However, the Prophet Sal Allaahu Alaiyhi wa Sallam did not like to stay up or even speak after Ishaa.

Abi Barzah radhi Allaahu anhu said:

“The Prophet Sal Allaahu Alaiyhi wa Sallam used to like to delay the ‘Ishaa’ prayer and he hated to sleep before it or talk after it”. 

(Al-Bukhaari).

And he disapproved of staying up late. 

That’s why some of the pious predecessors didn’t like sleeping after Fajr. 

For example:

Al-Zubayr radhi Allaahu anhu  used to forbid his children to sleep in the morning.” 

And Urwah said: 

“I do not hear of any man who sleeps in the morning, but I lose interest in that person.”

Why did he do that? 

Because staying up late might cause many harms. 

Some of those harms are:

1. It may cause one to totally miss the Fajr prayer. 

And that’s a very serious sin. 

The Prophet Sal Allaahu Alaiyhi wa Sallam said:

“Between a man and kufr and shirk, there stands his giving up prayer.” (Muslim)

2. Even if you do wake up for Fajr, it is extremely hard to concentrate in the prayer or even know what you're saying. 

And if there’s no khushoo’ there’s no connection with Allaah. 

The prayer becomes more of a ritual rather than ibaadah. 

3. Staying up late causes health problems, exhaustion, and laziness. 

 Obviously it is difficult to wake up early for school, job, etc. if you are up half the night. 

The person ends up sleeping late into the day, missing his work, and slacking in responsibility.

Ibn Katheer said:

“Among the signs is that which has been created for you of sleep by night and by day, in which you get rest and stillness, and exhaustion and tiredness are taken away; and wakefulness and striving for one’s livelihood have been ordained during the day.”

(Tafseer Ibn Katheer 6/310)

4. It also leads to hardening of the heart and decreases the level of Imaan and Taqwa. 

Al-Fudayl ibn ‘Iyaad said: 

“There are two qualities that harden the heart: sleeping too much and eating too much.”

And Ibn al-Qayyim said: 

“As for the five things that corrupt the heart... mixing too much with people, wishful thinking, being attached to anything other than Allaah, eating one’s fill, and sleeping. These five are the greatest corrupters of the heart.”

(Madaarij al-Saalikeen 1/453)

5. We also miss out on the most blessed part of the day; that is, the early morning. 

The Prophet Sal Allaahu Alaiyhi wa sallam said:

“The early morning has been blessed for my Ummah.”(Saheeh al-Jaami’).

That’s why whenever the Prophet Sal Allaahu Alaiyhi wa sallam sent out troops or an army, he would send them at the beginning of the day. 

But by sleeping late, we lose the blessings of this time and the profits we could have gained.

Sakhr Radhi Allaahu anhu said:

“Whenever he Sal Allaahu Alayhi wa Sallam sent out troops or an army, he would send them at the beginning of the day.’”(Abu Dawood- Hasan)

And that’s one of the reasons why the students of knowledge and Huffaadh start memorizing and studying early in the morning, seeking this Barakah. 

6. If we don’t sleep early, we can’t wake up in time for qiyaam ul-layl, a beautiful time for prayer, making dua and seeking forgiveness from Allaah.

The Prophet Sal Allaahu Alaiyhi wa Sallam said:

“Our Lord descends every night to the heavens when there is only one third of the night remaining and says: 

Who is supplicating to me so that I can respond to him? 

Who is asking Me for something so that I can grant him that which he is asking for? 

Who is seeking My forgiveness so that I can forgive him” 

(al-Bukhaari, Muslim)

How can it be that we, as Muslims, miss this honorable and virtuous time and waste it sleeping?

7. Staying up late is also a major reason behind many of the sins, crimes, car accidents, etc.

Exceptions to the rule:

The Ulama say that staying up late unnecessarily is nothing but a bad habit, unless it serves a purpose, such as praying to Allaah, seeking His forgiveness, or studying and acquiring knowledge of the Deen, or for a person’s job, or traveling, students preparing for exams, or other beneficial or permissible matters.

Imaam an-Nawawi said:

“The scholars said: 

the kind of speech that is makrooh after ‘Ishaa’ is that which serves no interest. As for speech which serves a good interest, it is not makrooh, such as studying, telling stories of the righteous, speaking to a guest...”

What Islaam encourages us to do is to sleep early, preferably right after Ishaa, then wake up early in time for

our prayers (Fajr and Tahajjud, if possible) and then take advantage of the blessings of the early morning for our work and other good deeds. 

We are also encouraged to take a nap during the day, either before Dhuhr or after, if we are able to.

The Prophet Sal Allaahu Alaiyhi wa Sallam said:

“Take a nap, for the shayaateen do not take naps.” (al-Tabaraani–Saheeh)

Ishaaq ibn ‘Abd-Allaah said: 

“Taking a nap is one of the deeds of good people. It revitalizes the heart and helps one to pray qiyaam al-layl.”

Brothers and sisters, realize that staying up late for no reason is an unhealthy lifestyle. 

We should avoid it unless there is a legitimate reason for it. 

Not only should we keep our kids away from it, but we ourselves need to break this bad habit and develop healthy lifestyles and wholesome ways and sleep early

. 

May Allaah enable us to realize the harms of staying up late. 

May He enable us to utilize our time in the most productive manner, that is most pleasing to Him. Ameen.

And Allaah knows best.

655. Allah Responds To Our Dua

By Asma bint Shameem

Sometimes it may SEEM like Allaah didn’t accept our duaa although in reality He did. 

Thats because the RESPONSE to the duaa may take different forms: 

1. Allaah will respond and give you exactly what you made the duaa for 

2. He will turn away some evil or harm from him because of the duaa, 

3. or He will save it for the person for the Day of Resurrection when he will need it the most. 

The Prophet sal Allaahu Alayhi wa sallam said:

“There is no Muslim who calls upon Allaah with words in which there is no sin or severing of family ties but Allaah will give him one of three things: 

either He will answer his prayer soon, 

or He will store it up for him in the Hereafter, 

or He will remove something bad from him that is equivalent to what he is asking for.” 

They said, 

“Then we should make a great amount of du’aa’.” 

He said, 

“Allaah is greater.” 

(at-Tirmidhi -saheeh by al-Albaani)

Our Deen encourages us to make a LOT of duaa, and we shouldn’t be hasty in seeking a response.  

That’s because duaa is a beautiful act of *Ibaadah* and is beloved to Allaah Subhaan Allaah. 

We MUST ALWAYS make duaa and NEVER give up. 

But the Shaytaan does not want us to make duaa and have it accepted. 

So he whispers in our head and puts doubts in our minds about Allaah Subhaanahu wa Ta’aala and makes us lose hope.

However, we must NEVER lose hope or despair. 

That’s because no one despairs of Allaah except those that are astray. 

Allaah says:

[Ibraheem] said: 

"And who despairs of the Mercy of his Lord except those who are astray?" 

(Surah al-Hijr:56)

So we MUST have GOOD HOPES with Allaah and know that Allaah WILL respond to our duaas sooner or later. 

If He’s not responding ’now’, He will respond ‘later’.

The Prophet sal Allaahu Alayhi wa sallam said:

“The duaa of any one of you will be answered so long as he is *not impatient* and says, I made duaa but it was not answered.”

(al-Bukhaari and Muslim)

Ibn al-Jawzi said about duaa not being answered right away:

“I think part of the test is when a believer supplicates and receives no response, and he repeats the du’aa’ for a long time and sees no sign of a response. 

He should realize that this is a TEST and needs PATIENCE. 

What a person experiences of waswaas when the response is delayed is a sickness which needs medicine, 

I have experienced this myself. 

A calamity befell me and I supplicated and did not see any response, and Iblees started to lay his traps. 

Sometimes he said : 

The generosity (of Allaah) is abundant and He is not miserly, so why is there a delay? 

I said to him: 

Be gone, O cursed one, for I have no need of anyone to argue my case and I do not want you as a supporter! 

Then I told myself: 

Beware of going along with his whispers, for if there was no other reason for the delay except that Allaah is testing you to see whether you will fight the enemy, that is sufficient wisdom. 

My soul (nafs) said: How could you explain the delay in the response of Allaah to your prayers for relief from this calamity? 

I said: It is proven with evidence that Allaah, may He be glorified and exalted, is the Sovereign, and the Sovereign may withhold or give, so there is no point in objecting to Him. 

2 – The wisdom behind that is proven in definitive evidence. I may think that something is good, but wisdom does not dictate it, but the reason for that may be hidden, just as a doctor may do things that appear outwardly to be harmful, intending some good purpose thereby. Perhaps this is something of that nature. 

3 – There may be an interest to be served by delay, and haste may be harmful. 

The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“A person will be fine so long as he does not become impatient and says, ‘I prayed but I did not receive any answer.’” 

4 – The response may be withheld because of some fault in you. 

Perhaps there was something dubious in what you ate or your heart was heedless at the time when you said the du’aa’, or your punishment is being increased by means of your need being withheld, because of some sin from which you have not repented sincerely. 

So look for some of these reasons, so that you might achieve your aim.”

So as Ibn Jawzi said, sometimes there may be reasons why Duaa may not be accepted. For example;

- the person is not sincere to Allaah 

- or he has haraam wealth

- or involved in some kind of sin

- or he has broken ties of kinship 

- or he’s hasty or impatient in making duaa 

- or it may even be a test for the person. 

And Allaah knows best.

654. Is Nikaah Over Phone Valid

By Asma Bint Shameem

Yes the scholars say that nikaah over the phone is valid. 

Someone asked Shaikh Ibn Baaz:

“I want to get married to a girl and her father is in another country; at present I cannot travel to meet him and do the marriage contract, for financial or other reasons. I am currently in a foreign country. Is it permissible for me to call her father so that he can say to me, “I give you my daughter So and so in marriage,” and I can say, “I accept.” The girl agrees to the marriage and there are two Muslim witnesses who can listen to what I say and what he says, via the speakers on the phone. 

Is this regarded as a legitimate marriage contract?”

He said:

“if what is described is true (and there is no tampering involved), then it fulfils the conditions of shar‘i marriage and the marriage contract is valid.”

However I would suggest doing the nikaah over a *video call*. 

This is permissible and everyone can see everyone. So there’s no chance of any tricks or confusions. 

And Allaah knows best

653. Working As A Lawyer

By Asma Bint Shameem

Working as a lawyer or attorney is not prohibited in and of itself. In fact it is the Islaamic thing to do to stand up for the oppressed and get people their rights. 

Even if a person lives in a non Muslim country which is not ruled by the laws of the Sharee’ah, it is still permissible to work as a lawyer if the *intention* is to attain rights of the people and prevent wrong. 

The wronged or oppressed person obviously *needs* to refer to these laws in order to attain his rights. 

So a lawyer can help such people out. 

Otherwise people would wrong one another with no consequences and the oppressed would have no voice or rights. 

Here’s what the scholars said:

Shaikh Ibn Baaz said:

“I do not know of anything wrong with working as a lawyer, because it is acting as a person’s representative in claims and defence, so long as the lawyer seeks to do what is right and does not deliberately tell lies, as applies to all cases of representing or acting on behalf of others.”

(Fataawa Islamiyyah 3/5050). 

And Shaykh Saalih al-Fawzaan said: 

“Undoubtedly there is nothing wrong with one person acting on behalf of another in cases of dispute, but it depends on the type of dispute: 

1. If the case is well founded and the representative is basing his case on facts that he knows, and there is no perjury, lying or trickery involved, and he is representing the person in order to present his proof and evidence as to the truth of his claim or to defend him, there is nothing wrong with that.

2. But if the dispute involves some false claim or speaking on behalf of someone who is in the wrong, then this is not permissible. 

Allaah said to His Prophet Sal Allaahu Alayhi wa Sallam:

“so be not a pleader for the treacherous” [al-Nisa’ 4:105]. 

We all know that if the case is a just one and he does not use any kind of lying or perjury, then there is nothing wrong with that, especially if the person is weak and cannot defend himself or establish his claim to what is his right. Appointing someone who is stronger than him to represent him is permitted in sharee’ah. 

Allaah says: 

“But if the debtor is of poor understanding, or weak, or is unable to dictate for himself, then let his guardian dictate in justice” [al-Baqarah 2:282]. 

Acting on behalf of a weak person in order to ensure that he gets what is rightfully his or to ward off wrongdoing from him is a good thing. 

But if it is other than that, i.e., helping a person who is in the wrong or defending wrongdoing or using false evidence, and the deputy or representative knows that the case is basically wrong, such as representing a person with regard to something haraam such as riba, then it is not permissible. 

It is not permissible for a Muslim to act as a deputy or representative with regard to falsehood or to act as a lawyer in transactions that involve riba, because then he is helping in the consumption of riba and so the curse applies to him.”

(Al-Muntaqa min Fataawa al-Fawzaan 3/288, 289). 

And Allaah knows best.

652. Is It True That Women Are Not Supposed To Wear Perfume When Going Out Of Their Home?

By Asma bint Shameem 

It’s not allowed for a Muslim woman to wear perfume while she’s outside or in a place where other nonmahram men can smell her. 

There are many ahaadeeth warning about that. 

For example:

The Prophet sal Allaahu Alayhi wa sallam said: 

“ *Any woman who puts on perfume then passes by people so that they can smell her fragrance, is an adulteress*.” 

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

The Prophet sal Allaahu Alayhi wa sallam also said:

“If any one of you (women) goes out to the masjid, let her not *touch any perfume*.” (Muslim)

One time a woman passed by Abu Hurayrah radhi Allaahu anhu and her scent was overpowering. 

He said, 

“O female servant of the Almighty, are you going to the masjid?” 

She said, 

“Yes,” 

He said, 

“And have you put on perfume because of that?” 

She said, 

Yes.” 

He said, 

“ *Go back and wash yourself*, for I heard the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam say: ‘ *If a woman comes out to the masjid and her fragrance is overpowering*, *Allaah will not accept any prayer from her until she goes home and washes herself*.’” (Abu Dawood, Ibn Maajah- Hasan by al-Albaani)

And the Prophet sal Allaahu Alayhi wa sallam said: 

“ *Any woman who has scented herself with bakhoor (incense), let her not attend ‘Ishaa’ prayers with us*.” (Muslim)

*Why is it prohibited*

Women shouldn’t wear perfume and go to the masjid or any public place where there’s exposure to non-mahram men because it’s a very strong form of attraction and goes against the conditions of hijaab. 

*BUT* if the fragrance is very LIGHT and no one can really smell you, or you’re amongst women only or there aren't any non-mahrams around, then there’s nothing wrong with wearing perfume. 

In fact, the Sahaabiyaat used to wear perfume when they thought that most likely they would not be among men or or be smelt by them. 

The Prophet sal Allaahu Alayhi wa sallam knew that yet he did not stop them from using it.

Our mother Aa’ishah Radhi Allaahu anhaa said: 

“We used to go out with the Prophet Sal Allaahu Alayhi wa Sallam to Makkah, and we would apply perfume to our foreheads when entering ihraam, then if one of us sweated it would run down her face, and the Prophet Sal Allaahu Alayhi wa Sallam would see it but he would not rebuke her.” (Abu Dawood 1830; saheeh by al-Albaani in Saheeh Abi Dawood)

Keep in mind that at that time, women would be completely separate and their caravan would be far from the men. 

They would be in the “howdah” while traveling and did not mix with the men or pass by the places where they were.

Shaykh ibn Baaz said:

“It is permissible for her to apply perfume if she is going out to a place of women and is not going to pass by men in the street.”

(Majmoo’ al-Fataawa 10/40)

It is *highly recommended* that women should wear perfume for their *husbands*. 

That’s part of beautifying yourself for him, which is something good. 

So DO wear perfume at home when no nonmahrams are around. 

Al-Manaawi said: 

“As for putting on perfume and adorning oneself for one’s husband, it is required and recommended. 

Some of the scholars said: 

The wife’s adorning herself and putting on perfume for her husband are among the strongest causes of love and harmony between them and keeps dislike and resentment at bay, because the eye is the way to the heart, so if the eye sees something and likes it, it goes straight to the heart and thus love is generated. 

If it looks at something ugly or something that it does not like of clothing or garments, it will go to the heart and thus resentment and hatred will be generated. 

Hence the Arab women used to advise one another: 

Beware of letting your husband see you in a way that he does not like  or smell something from you that he finds off-putting.”

(Fayd al-Qadeer, 3/190)

*So what to do if you live in a city where it’s very hot and you get really sweaty easily?*

-Shower every day 

-make sure your underarms are shaved and clean. 

-make sure to apply  deodorant/antiperspirant every day after showering. 

-make sure to wear freshly washed, clean clothes 

-make sure your Abaayah is also clean. 

-do not wear the same old clothes/Abaayah that you wore yesterday. 

You will NOT smell bad. Guaranteed. 

And Allaah knows best

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