631. If The Imaam Is Praying Taraaweeh When I Get To The Masjid, But I Have Not Yet Prayed 'Ishaa, What Should I Do?

By Asma bint Shameem 

Since the Taraaweeh prayer is read ONLY AFTER  you're done with Ishaa', so what you can do is to JOIN the congregation and pray with them. 

That’s because we are supposed to join the Imaam wherever he is in prayer. 

The Prophet Sal Allaahu Alaiyhi wa Sallam said:

“When you hear the iqaamah, then walk to the prayer and be calm and dignified. Do not rush, and whatever you catch up with pray, and whatever you miss, complete it.” 

(al-Bukhaari 600).

*However, before joining, you should make the intention for your “Ishaa prayer” while the rest of the people are praying with the intention of Taraaweeh.*

Then, when the Imaam finishes and says salaam after the two rakaat, you should not say salaam; rather you should stand up and complete the rest of your Ishaa prayer. 

What NOT to Do

Don't be the like the one who goes to the back, quickly reads four SUPER FAST Rakaat Ishaa', *alone on his own*, *separate from the rest of the congregation* who are praying Taraaweeh and then after he finishes, he quickly runs to join the congregation.  

*That is NOT correct and is against the etiquette of prayer*. 

Besides, there's also no khushoo' in your fardh prayer.

QUESTION

*Is it allowed to have DIFFERENT intentions in the same prayer?*

It is perfectly OKAY for you to have a different intention and the Imaam has a different intention.

PROOF:

“Jaabir ibn ‘Abd-Allaah radhi Allaahu anhu said that Mu’aadh radhi Allaahu anhu would pray with the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam then go back and lead his people in that prayer.” 

(al-Bukhaari, Muslim) 

Of course the Prophet sal Allaahu Alayhi wa sallam Sal Allaahu Alaiyhi wa Sallam KNEW that Mu’adh radhi Allaahu anhu was praying his fardh prayer behind the Prophet sal Allaahu Alayhi wa sallam and then leading his people in Ishaa prayer later. 

And that counted as Nafl prayer for him. 

If it was wrong, surely the Prophet sal Allaahu Alayhi wa sallam would have corrected Mu’adh radhi Allaahu anhu or said something. 

But he didn’t. 

*Rather his silence is his approval.*

Shaikh Ibn Baaz said: 

"There is *nothing wrong* with his praying with them with the intention of praying 'Ishaa', according to the more correct of the two scholarly views. 

When the Imaam says the tasleem, he should stand up and complete his prayer. 

It was proven in Saheeh al-Bukhaari and Muslim from Mu'aadh ibn Jabal that he used to pray 'Isha', then he would go back to his people and lead them in 'Isha' prayer, and the Prophet Sal Allaahu Alaiyhi wa Sallam did not denounce that. 

This indicates that it is permissible to offer a fard prayer behind someone who is praying a naafil prayer."

(Majmoo' Fataawa al-Shaykh Ibn Baaz)

And Allaah knows best

630. I've loaned Money To Someone. Should I Include That Amount When Calculating Zakaah?

By Asma bint Shameem 

That depends on the one you’ve loaned your money to. 

If he’s someone well-off and you EXPECT your money to be returned, then you should pay zakaah on it every year. 

That’s because it’s kind of like you still have the money in your possession. 

BUT if he’s a person who’s struggling financially and you DO NOT EXPECT your money to be returned any time soon, then you don't have to pay zakaah on it until you get it back in your possession. 

Someone asked Shaikh Ibn Uthaymeen about this issue. 

He said:

“The correct view is that zakaah must be paid on it each year, if it is owed by one who is rich and willing to pay, because it comes under the same ruling as wealth that you have with you; but he should pay it when he takes possession of the debt, and if he wishes he may pay zakaah on it with the zakaah of the rest of his wealth. 

The former is a concession (rukhsah) and the latter is a virtue, and is more expedient in discharging one’s duty. 

But if it is owed by one who is delaying payment or one who is hard up, then no zakaah is due on it, even if it remains for ten years, because he is unable to dispose of it, but if he takes possession of it, he should pay zakaah once, for the year in which he took possession of it, and he does not have to pay zakaah for the time that has passed.”

And the Islamic Fiqh Council said:

This matter may be summed up as follows:

1.   The lender has to pay zakaah annually on the money lent, if the borrower is rich and is known to repay debts promptly. In this case, because it is possible to recover the money readily, it is like money that is in one's possession.

2.   The lender has to pay zakaah one full year after recovering the money if the borrower is in difficulty or is known to delay repayment. He does not have to pay zakaah before he gets the money back, because it is not readily accessible and this is not like money that is in one's possession.” 

(Qaraaraat Majma' al-Fiqh al-Islami page 9)

And Allaah knows best

629. Some Interesting Information About What Happens To Our Body During Fasting

By Asma bint Shameem

Some interesting information about what happens to our Body during fasting.

Detoxification Stage 1 (Day 1 To Day 2)

On the first day of fasting, the blood sugar level drops. 

The heart slows and blood pressure is reduced. 

Glycogen is pulled from the muscle causing some weakness. 

The first wave of cleansing is usually the worst. 

Headaches, dizziness, nausea, bad breath, and a heavily coated tongue are signs of the first stage of cleansing. 

Hunger can be the most intense in this period.

Detoxification Stage 2 (Day 3 To Day 7)

Fats, composed of transformed fatty acids, are broken down to release glycerol from the gliceride molecules and are converted to glucose. 

The skin may become oily as rancid oils are purged from the body. People with problem-free skin may have a few days of pimples or even a boil. 

The body embraces the fast and the digestive system is able to take a much-needed rest, focusing all of its energies on cleansing and healing. 

White blood cell and immune system activity increases. 

You may feel pain in your lungs. 

The cleansing organs and the lungs are in the process of being repaired. 

The breath is still foul and the tongue coated. 

Within the intestine, the colon is being repaired and impacted faeces on the intestinal wall start to loosen.

Detoxification Stage 3 (Day 8 to Day 15)

You will experience enhanced energy, clear-mindedness and feel better. 

On the downside, old injuries may become irritated and painful. 

This is a result of the body's increased ability to heal during fasting.

If you had broken your arm 10 years before, there is scar tissue around the break. 

At the time of the break, the body's ability to heal was directly related to lifestyle. 

If you lived on a junk-food diet, the body's natural healing ability was compromised. 

During fasting, the body's healing process is at optimum efficiency. As the body scours for dead or damaged tissue, the lymphocytes enter the older, damaged tissue secreting substances to dissolve the damaged cells. 

These substances irritate the nerves in the surrounding region and cause a reoccurrence of aches from previously injured areas that may have disappeared years earlier. 

The pain is good as the body is completing the healing process. 

The muscles may become tight and sore due to toxin irritation. 

The legs can be the worst affected, as toxins accumulate in the legs.

Cankers are common in this stage due to the excessive bacteria in the mouth. 

Daily gargling with salt and water will prevent or heal cankers.

Detoxification Stage 4 (Day 16 to Day 30)

The body is completely adapted to the fasting process. 

There is more energy and clarity of mind. 

Cleansing periods can be short with many days of feeling good in between. 

There are days when the tongue is pink and the breath is fresh. 

The healing work of the organs is being completed. 

After the detoxification mechanisms have removed the causative agent or render it harmless, the body works at maximum capacity in tissue proliferation to replace damaged tissue. 

After day 20, the mind is affected. 

Heightened clarity and emotional balance are felt at this time.

Memory and concentration improve.

SubhanAllah what great health benefits but think of the rewards that will really matter and given by Allah in this life and the next in-sha'-Allah.

628. Woman Travelling Without A Mahram

By Asma Bint Shameem

There’s a difference of opinion among the scholars about women traveling without a mahram.

Some of them say that it’s allowed as long as she’s safe and she’s traveling with a group of trustworthy people 

While some of the ulama say that she’s not allowed to travel alone unless there’s an important need. 

That’s because the Prophet Sal Allaahu Alaiyhi wa Sallam said:

“It is unlawful for a woman that believes in Allaah and the Last Day to travel the distance of a single day without a mahram.” (al-Bukhaari 1038, Muslim 1339)

Shaykh ibn ‘Uthaymeen said: 

“This action – (travel without a mahram) – is haraam because of the hadeeth of Ibn ‘Abbaas radhi Allaahu anhu who said: 

I heard the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam say, when he was delivering a sermon, 

“No woman should travel except with a mahram.” 

A man stood up and said, “O Messenger of Allaah, my wife has set out for Hajj, and I have signed up for such-and-such a military campaign.” 

The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“Go and do Hajj with your wife.” 

(al-Bukhaari, Muslim)

So it is not permissible for a woman to travel without a mahram. 

A mahram is a man whom she is forever forbidden to marry because of blood ties or for a permissible reason. 

This is also subject to the condition that he be an adult of sound mind. 

A minor child cannot be a mahram, and neither can one who is not of sound mind. 

The reason for a mahram’s presence being required is so that he can look after her and protect her, so that she will not be bothered by those who do not fear Allaah and do not show mercy to the slaves of Allaah. 

It makes no difference whether there are other women with her or not, or whether she is safe or not. 

Even if she goes with women from her own family and she is extremely safe, it is not permissible for her to travel without a mahram, because when the Prophet Sal Allaahu Alaiyhi wa Sallam commanded that man to go and perform Hajj with his wife, he did not ask whether there were other women with her or not, or whether she was safe or not. 

The fact that he did not ask about that indicates that it makes no difference. 

This is the correct view.”

(Daleel Al-Akhta’ Allati Yaqa’a Fiha Al-Haaj Wa’l-Mu’tamir)

However if there’s a NEED, or special circumstances, then the ulama say a woman may be allowed to travel by herself. 

Shaikh Ibn Jibreen said:

“ There is nothing wrong with that if it is too difficult for the mahram, such as her husband or father, if the woman has to travel and the mahram cannot accompany her. 

In that case there is nothing to prevent that on condition that the first mahram takes her to the airport and does not leave her until she boards the plane, and he contacts the country to which she is headed and makes sure that her mahrams there will meet her in the airport, and he tells them the time of arrival and the flight number. 

That is because cases of necessity have their own rulings. And Allah knows best.”

(Fataawa Ibn Jibreen)

And Allaah knows best

627. Eid Salaah

By Asma bint Shameem 

Some people think it is not a big deal if they don't pray Salatul Eid. 

They either sleep through it or just don't think it's important. 

However, it is unanimously agreed that the Eid prayer is prescribed in Islaam and it is a very highly recommended act of worship; 

so much so that some Ulama even considered it "Fardh 'ayn" (an individual obligation), and that not doing it is a sin. 

And some ulama said it is Fardh kifaayah (communal obligation).

In any case, we should try and attend the Eid Salaah and not be negligent about it. 

 How to pray Salaatul Eid?

Eid Salaah is a two rak’ah prayer with multiple takbeeraat at the beginning of each rak’ah. 

There are several different opinions about the number of takbeeraat but the strongest opinion and the opinion of the majority of the scholars is that there are seven takbeeraat in the first rak’ah before the recitation of al-Faatihah. And five takbeeraat before the recitation of al-Faatihah in the second rak’ah. 

Our Mother Aaishah radhi Allaahu anhaa said:

“The Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam used to say takbeer in the prayer on (Eid) al-Fitr and (Eid) al-Adha, seven takbeers in the first rak‘ah and five in the second.” (Abu Dawood - saheeh by al-Albaani)

Al-‘Iraqi said: 

“This is the view of most of the scholars among the Sahaabah, Taabi‘een and imams”. 

1. So in the first rak’ah, the Imaam would raise his hands and say Takbeerat al-ihraam (“Allaahu akbar” to start the prayer). 

And we follow him and do the same. 

2. Raise the hands and say six or seven more takbeers

3.Recite al-Faatihah, and another Surah. 

4. Go into rukoo and sujood. 

5. Stand up for the second rak’ah and say takbeer five times, again while raising the hands. 

6. Recite al-Faatihah and another Surah. 

7. Go into rukoo and sujood and finish off the Salaah just like any other Salaah. 

8. End the prayer with tasleem on both sides. 

9. Follow the Salaah with the Eid Khutbah. 

Jaabir ibn ‘Abd-Allaah radhi Allaahu anhu said:

“The Prophet Sal Allaahu Alaiyhi wa Sallam came out on the day of al-Fitr and started with the prayer BEFORE the khutbah.” (al-Bukhaari, Muslim)

Difference in the number of Takbeeraat?

The majority of the scholars are of the opinion that the Takbeeraat are seven in the first rak’ah and five in the second. 

But there are also OTHER opinions among the Sahaabah about that. 

So if an Imaam will say the takbeeraat that are any different  from the above, that is also acceptable. 

There’s no need to fight or argue about it. 

Imam Ahmad said: 

“The Companions of the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam DIFFERED concerning the takbeers, and ALL their views are ACCEPTABLE.” [al-Furoo‘ (3/201)]

Which Surah should be recited?

The Prophet sal Allaahu Alayhi wa sallam used to recite Surah Qaf in the first rak’ah and Surah al-Qamar in the second rak’ah. 

Or Surah al-A’la in the first rak’ah and al-Ghaashiyah in the second. 

Do women have to pray Eid Salaah?

Eid salah is not obligatory for women but it’s something RECOMMENDED. 

Umm ‘Atiyah radhi Allaahu anhaa said: 

The Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam  commanded us to bring them (women) out on (Eid) al-Fitr and (Eid) al-Adha, and to bring out adolescent girls, menstruating women and virgins, but the menstruating women were to stay away from the prayer, but were to witness goodness and the gathering of the Muslims.” 

(al-Bukhaari, Muslim)

Can women pray Eid Salaah at home on their own?

There’s NO EVIDENCE that women can pray the Eid Salaah at home on their own without the men. 

Shaikh Ibn Uthaymeen said:

“Eid prayer can ONLY be offered in CONGREGATION  with the men. Women are instructed to go out to the Eid prayer place and offer the prayer WITH THE MEN (in congregation); they should be behind them and avoid mixing with them. 

With regard to doing the Eid prayer in her house, this is a GRAVE MISTAKE. There is NO REPORT from the Prophet Sal Allaahu Alaiyhi wa Sallam or from his Companions that the women offered the Eid prayer in their houses.”

[Fataawa Noor ‘ala ad-Darb (189/9)]

The Scholars of the Standing Committee said about the Eid Salaah:

“It is not obligatory for women, rather it is Sunnah for them, and they should offer this prayer in the prayer place with the Muslims, because the Prophet Sal Allaahu Alaiyhi wa Sallam INSTRUCTED them to do that.”

[Fataawa al-Lajnah ad-Daa’imah (8/284)]

And Allaah knows best.

626. Can I Open The Mus-haf (Qur’aan Book), And READ Directly From It

By Asma bint Shameem 

QUESTION

*Can I open the Mus-haf (Qur’aan book), and READ directly from it, if I’m praying a *voluntary* prayer such as *Taraaweeh*or Tahajjud or any other Sunnah or Nafl on my own?*

*I only know small surahs.*

*And I want to read MORE of the Qur’aan in my Salaah.* 

ANSWER

Yes it’s ALLOWED to look in the Mus-haf and read directly when praying any voluntary prayer. 

Proof:

Our Mother ‘Aa’ishah radhi Allaahu anhaa used to do that. 

Imaam al-Bukhaari said:

“Aa’ishah radhi Allaahu anhaa had a slave who used to lead her in prayer in Ramadhaan, *reading from the Mus’haf*.“

[al-Bukhaari (1/245)]

*If it was good enough for Aaishah radhi Allaahu anhaa, then it’s good enough for us.*

Imaam az-Zuhri said about reading from the Mus-haf:

*“The BEST ones among us used to read from the*

*Mus-hafs…”*

Imaam an-Nawawi said:

“If he reads from the 

Mus-haf that does not invalidate his prayer, whether he had memorized it or not. 

Rather he *should* do that if he has not memorized al-Faatihah, and if he turns the pages sometimes whilst praying that does not invalidate his prayer. … This is our view and the view of Maalik, Abu Yoosuf, Muhammad and Ahmad.”

(al-Majmoo’, 4/27)

Someone asked Shaikh Ibn Baaz:

“Is it permissible for the Imaam to read from the Mus-haf during the five daily prayers, especially Fajr when lengthy reading is required and there is the fear of making mistakes or forgetting?”

The Shaikh said:

“That is permissible if there is a need for it, just as it is permissible to read from the Mus-haf in Taraweeh for one who has not memorized the Qur’aan.

It is Sunnah to recite at length in Fajr prayer, so if the imam has not memorized al-Mufassal or anything else from the rest of the Qur’aan, it is permissible for him to recite from the Mus-haf. But it is prescribed for him to strive to memorize the Qur’aan, or at least to memorize al-Mufassal, so that he will not need to read from the Mus-haf.”

(Majmoo’ Fataawa Ibn Baaz, 11/117) 

And he also said:

“The Qur’aan and Sunnah indicate that the *Qur’aan should be recited in prayer, whether it is from the Mus-haf or from memory.*

It was proven that ‘Aa’ishah radhi Allaahu anhaa 

told her freed slave Dhakwaan to lead her in praying qiyaam in Ramadhaan, and he used to read from the Mus-haf. Al-Bukhaari mentioned this in his Saheeh… “

(Fataawa Islaamiyah, vol.2 – Shaykh Ibn Baaz)

Just because we have not memorized the bigger Suwar (plural of Surah) of the Qur’aan, that does not mean that we cannot make our Salaah long and read more of the Qur’aan. 

How to do that?

Just *hold* the Mus-haf (the Book of the Qur’aan) or *place it on a table* or something in front of you and read as much of it as you want in each rak’ah, DIRECTLY reading from the Book. 

You can even read from your phone or electronic device. 

Maybe you can read one page in one rak’ah and the second page in the second rak’ah. 

Or read a bit more than that or a bit less; whatever Allaah enables you to do. 

This way, you get to read long Nawaafil AND read more of the Qur’aan at the same time Alhamdulillaah.

 

So Alhamdulillaah, It’s *perfectly ok* to read directly from the Qur’aan in non-obligatory Salaah. 

Whether it’s Sunnah or Nafl or Taraaweeh, go ahead and open the Mus-haf and read directly from it. 

And benefit from the Book of Allaah. 

May Allaah accept our ibaadaat, our duaas, our Taubah. 

Ameen. 

And Allaah knows best.

625. It’s Hard To Take Off My Hijaab When I’m At Work/School. Can I WIPE Over It When Making Wudhu?

By Asma bint Shameem 

There’s a difference of opinion among the scholars about women wiping over the Hijaab. 

Some scholars said it’s not allowed at all and some said it is permissible. 

So although it’s BETTER that you take off your hijaab and do wudhu ‘properly’, sometimes in situations where it’s “DIFFICULT” to take the hijaab off to make wudhu, it’s ALLOWED to leave it on and just wipe over it. 

*PROOF:*

Al-Mughirah radhi Allaahu anhu said: 

“The Prophet *wiped* over his forehead, his *turban*, and his leather socks.” (al-Bukhaari, Muslim)

And Bilal radhi Allaahu anhu said:

The Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam *wiped* over leather socks and *head coverings* (in wudhu).” 

(Muslim)

The ulama say that the Hijaab is similar to the turban as both are head-coverings. 

So if the Prophet sal Allaahu Alayhi wa sallam wiped over his turban in wudhu, similarly it’s allowed for women to wipe over their Hijaabs. 

Besides, we also know that “Umm Salamah and some other Sahaabiyaat used to wipe over their Hijaabs for wudhu.”

(Imaam Ahmad and Ibn al-Mundhir)

Ibn Taymiyyah said:

“Since it is permitted for men to wipe over clothing on the head, so is it permissible for women as it is for men. 

As it is permissible clothing for the head, which is usually difficult to remove, it is similar to the turban of men. 

Moreover, her hijaab covers more than the turban of men, it is more difficult to take off, and her need of (the concession) is greater than leather socks.” (Sharḥ ‘Umdat al-Fiqh 1/266)

Shaykh Ibn Uthaymeen said:

“The scholars differed with regard to whether it is permissible for a woman to wipe over her head cover. 

Some of them said that it is not acceptable because Allaah enjoined wiping the *head* when He said: “rub (by passing wet hands over) your heads” [al-Maa’idah 5:6]; 

and if she wipes over her head cover, she has not wiped over her head, rather she has wiped over a barrier, namely the head cover, so it is not permissible. 

Others said that it is permissible, and they drew an analogy between the head cover and the man’s turban: the head cover for women is like the turban for men, and difficulty is present in both cases. 

Whatever the case, if there is some difficulty, either because the weather is cold or because it is difficult to take it off and put it on again, then there is nothing wrong with wiping (over the Hijaab) in such cases. 

*Otherwise it is better not to do that.”* 

(Fataawa al-Tahaarah, p. 171)

QUESTION #2

If I wipe over my Hijaab, do I have to stick my hand under the Hijaab and wipe the front of my head and my ears?

ANSWER

As long as the Hijaab covers the entire head and ears, you can just wipe over the Hijaab and you don’t *‘have’* to put your hands under the Hijaab to wipe these parts. 

However, if you do wipe the front of the head and ears, that’s *Sunnah and it’s better*. 

Shaykh Ibn ‘Uthaymeen said: 

“It is also Sunnah to wipe whatever part of the head is uncovered, such as the forelock, the sides of the head and the ears.”

(Fataawa al-Tahaarah, p. 170)

Reality check

Having said that, we also need to think:

Is it really that difficult, living in the US or anywhere else for that matter, to find an all women’s bathroom?

*No not at all!*

There are bathrooms _every_ where we go that are totally private and separate for the women. 

And we can _easily_ take our Hijaab off and make proper wudhu and wipe over the head. 

So why be lazy?

Yes, the permissibility to wipe over the Hijaab is there. 

But it’s allowed IF there’s a *necessity* or *some difficulty* in taking it off like when making wudhu in masjid al-Haraam in Makkah or it’s really cold, etc. 

But if there’s really no ‘reason’ to wipe over the Hijaab, then it’s *much better* that we do wudhu properly by taking off our hijaab and wipe directly over the head. 

The ulama said:

“...Not every head covering may be wiped over; rather if the head is covered with something that might be problematic to take off, as in the case of a woman who fears that her hair may be seen, or she has covered her head to which she has applied henna, or it is very cold and she fears some harm (if she takes off her head cover), and other similar excuses.” (Islamqa Fatwa # 148129)

Bottom line 

Wiping over head cover without any “necessity” is not recommended to be on the safe side, in order to avoid any area of scholarly dispute.

But it is “permissible” if there’s difficulty in removing the hijaab or some hardship.

Another point to note:

it’s not necessary that we have wudhu first before we put the Hijaab on, in order for us to wipe over it later, unlike the situation of socks that we have to put on, in a state of tahaarah in order to wipe over them later. 

And Allaah knows best

624. Should Women Try And Touch The Black Stone, Considering All The Crowds

By Asma bint Shameem 

Women should AVOID touching or kissing the Black Stone. 

That’s BETTER for them and MORE REWARDING. 

OBJECTION

“How can you say that, when it is Sunnah to kiss the Black Stone and a part of the rituals of Hajj and Umrah?!”

I can say so based on our Deen as well as my personal experience every year. 

In trying to touch the Black Stone, I see the sisters get pushed and shoved (unintentionally) by men all around, totally squished in between them, their hijaab half way or even totally off of their heads!

Some have difficulty breathing, some get hurt, some fall and some even collapse because of the congestion and heat. 

Trying to get in that Hajj crowd to kiss the Black Stone is next to IMPOSSIBLE for a woman without experiencing all of the above.

Think about it my sisters...

Touching the Black Stone is a beautiful Sunnah. 

But it is a SUNNAH. 

And protecting yourself and your body from coming in contact with all the nonmahram men is a FARDH. 

So my sisters have to be CAREFUL of crowding with men in ALL the rituals of Hajj, especially during tawaaf and at the Black Stone, during Sa’ee and when stoning the Jamaraat. 

Even if you choose times when there is less crowding, it’s still next to impossible to come even CLOSE to the Black Stone without bumping into men, being pushed and shoved or touching them in some way or the other. 

Our Mother Aaishah radhi Allaahu anhaa used to do tawaaf in an area AWAY from the men, and she did NOT touch the Black Stone or the Yemeni Corner if there was crowding. 

Ata’ said: 

"Aaishah radhi Allaahu anhaa used to do tawaaf far AWAY from the men, not mixing with them.” 

A woman said: “O Mother of the Believers, let us go and touch the Black Stone!” 

She said: 

“Go yourself,” and she refused to go." 

So What to do?

All we need to do is to POINT to the Black Stone from FAR, every time we pass by it during our Tawaaf. 

That’s what our Mothers and other righteous women did when there was crowding at the Black Stone. 

Besides, POINTING to the Black Stone is ALSO Sunnah. 

Ibn ‘Abbaas radhi Allaahu anhu  said: 

“The Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam performed Tawaaf on his camel, and every time he came to the corner [where the Stone is] he would POINT to it and say “Allaahu akbar.” (al-Bukhaari)

Shaikh Ibn Uthaymeen said:

“Some people think that tawaaf is not valid unless one kisses the Black Stone, and that kissing the Black Stone is one of the conditions of tawaaf being valid, and of Hajj and ‘Umrah being valid too. 

This is a mistaken notion. 

Kissing the Black Stone is Sunnah, and it is not an independent Sunnah either, rather it is Sunnah for the one who is doing tawaaf. 

I do not know that kissing the Black Stone is Sunnah except in tawaaf. 

Based on this, since kissing the Black Stone is Sunnah and is not obligatory and is not a condition of Tawaaf, then if a person does not kiss it, we do not say that his tawaaf is invalid or that his tawaaf is lacking and he is sinning. 

Rather his tawaaf is valid and if there is a lot of crowding then pointing is better than touching, because this is what the Messenger Sal Allaahu Alaiyhi wa Sallam did when the place was crowded, and because by doing this a person avoids harm that he may do to others or that others may do to him. 

If someone were to ask us: If the Mataaf (place of tawaaf) is very crowded, what do you think – is it better to push in and touch and kiss the Black Stone, or to point to it? 

We say that it is better to POINT to it, because that is the Sunnah. That was narrated from the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam, and the best guidance is the guidance of Muhammad Sal Allaahu Alaiyhi wa Sallam.”

(Daleel Al-Akhta’ Allati Yaqa’ Fiha Al-Haaj Wa’l-Mu’tamir)

And the scholars of the Standing Committee said:

“Kissing the Black Stone during tawaaf is Sunnah mu’akkadah (a confirmed Sunnah), it is one of the Sunnahs of tawaaf if it is possible to do that WITHOUT crowding or DISTURBING  anyone by your actions, following the example of the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam in that. 

If it can only be done by crowding and disturbing others, then it should NOT be done.

In that case it is sufficient to POINT to it with one's hand, ESPECIALLY for WOMEN, because the woman is ‘awrah and because crowding is not prescribed for men, so that applies even more so to women.”

(Fataawa Al-Lajnah Al-Daa’imah, 11/229)

OBJECTION 

But I LOVE to kiss the Black Stone!

Yes it’s understandable that you want to kiss the Black Stone following the practice of the Prophet sal Allaahu Alayhi wa sallam. And you love to do it. 

But dear sister, *isn’t obeying Allaah more important than doing what ‘WE’ love?*

Allaah our Master has ORDERED us women to stay away from the men. 

If we DISREGARD that order and do what our hearts desire, we’re actually SINFUL. 

Imagine the gravity of disobeying Allaah in His very House!

Also, if you give something up for the sake of Allaah, He will reward you AS IF you did that action. 

Besides, remember that Black Stone is ‘just a stone’. 

And we ONLY kiss the Stone because that’s what the Prophet sal Allaahu Alayhi wa sallam did. And NOT for the Stone itself.  

That’s why Umar radhi Allaahu anhu would say:

“I know that you are just a stone, you do not cause benefit or harm; and if it were not that I had seen Allaah’s Messenger Sal Allaahu Alaiyhi wa Sallam kiss you, I would NEVER have kissed you.” (al-Bukhaari)

So where to do Tawaaf ?

In my opinion, the best place for us women to do tawaaf is UP on the ROOFTOP or second floor of the Masjid. 

Now it may seem like a big distance from far, but I promise you, all it takes is an hour and 10 minutes, TOTAL, to be precise, to complete the seven rounds of a tawaaf, walking at an average pace. 

I’ve personally timed it again and again. 

An hour and ten minutes?

The Shaytaan might play with your mind and make it seem like a lot. 

But then ask yourself this...

Don't we EASILY walk an hour ten minutes in the MALL? 

Well then..... 

And you know what? 

It takes the same amount of time to do tawaaf downstairs as well. 

That’s because of the tremendous amount of people, you are moving at a much SLOWER  pace downstairs (actually, barely moving) and it just takes longer to go around the Ka’bah because of all that crowd. 

As compared to that, it's much easier and sooo much better on the rooftop. 

You are moving at a faster pace, it is much cooler up there and you can make a lot of duaa and have much more KHUSHOO' and concentration in your duaa because you will not be worried about bumping into or coming in contact with other strange men. 

And having Khushoo is the MAIN GOAL of our ibaadah, isn’t it?

So my advice to my sisters:

Don’t go to touch or kiss the Black Stone. Don’t even try. 

If you give something up for the sake of Allaah, you will get the reward of not only kissing the Black Stone, but ALSO the reward of OBEYING Allaah’s Command of protecting yourself from strange men. 

That’s TWO REWARDS Alhamdulillaah!

Subhaan Allaah how Merciful Allaah is!

And Allaah knows best

623. What To Pack For Hajj?

By Asma bint Shameem 

1. CLOTHES

a) What kind of clothes?

Whatever you pack, keep in mind that it’s EXTREMELY HOT in Makkah and Madeenah BEYOND your imagination. 

So I recommend light, loose breathable clothes of soft cotton. 

I do NOT recommend silken or fancy clothes. 

b) How many clothes to take?

The number of clothes to take for Hajj depends on the length of your stay in Saudi Arabia. 

Take enough for the whole trip and FORGET about washing clothes there. 

The dry cleaners are EXTREMELY busy and you won’t get your clothes back in time. 

Besides, washing clothes in Mina is just a waste of time, waste of precious water and just plain old inconvenient, for everyone around. 

c) Abayah for women 

I very strongly recommend the sisters to wear abayas ALL the time, ANY time they’re out of their hotel rooms or tent. 

The majority of the women are wearing abayas there and it looks really inappropriate that some sisters wear brightly colored clothes (especially the lawn’ shalwar kameez) with no abayah and end up attracting unnecessary attention to themselves. 

You would need several abayas for this trip. 

d) Hijaabs/scarves for the sisters

My sisters, remember that covering our hair and body is a Command from Allaah Subhaanahu wa Ta’aala and it’s one of the FIRST things we will be asked about when we stand in front of our Rabb on the Day of Resurrection. 

So make SURE you’re covered properly especially at Hajj. 

I recommend cotton hijaabs/scarves and do NOT recommend scarves made of silky, slippery material. 

Such scarves keep getting loose and undone and distract you from ibaadah and proper concentration. 

And I want to gently remind those of my sisters who do not wear hijaab, that covering our hair and body is a COMMAND from Allaah Subhaanahu wa Ta’aala. 

So do take this command seriously and cover your hair *properly* especially when you’re at such a sacred place as the Haram. 

For such sisters who’re not used to wearing hijaab, I would recommend the “pull-on one-piece” hijaab. 

That’s all “one piece” that you pull over your head and it covers your head and neck and you don’t have to worry about it becoming “undone”, with your movements. 

I recommend at least 10 hijaabs/scarves. You can also buy them there if you like. 

e) SOCKS for the SISTERS

Dear sisters, the majority of the scholars say that women’s feet are awrah. 

That is, they have to be covered. 

So please wear socks for your ENTIRE Hajj trip. 

Why take a chance with this journey of a lifetime and jeopardize your Hajj, by not wearing socks and leaving a part of your body that’s supposed to be covered, UNcovered. 

It’s NOT worth it. 

And wearing socks doesn’t make you any hotter. It’s hot ANYWAY. 

I recommend thin black socks. But please make sure they’re not so thin that the color of your skin shows from underneath. 

The brothers do not need to wear socks and actually it’s HARAAM for them to wear socks in the state of Ihraam. 

2. SHOES 

Take shoes that are COMFORTABLE and EASY to walk around in. 

I don’t recommend heels.

For the brothers ANY kind of open sandals, or flip flops will do for ihraam, as long as most of the foot and ankle bone are exposed. 

Also pack a pair of sandals/flip flops that will not get ruined even if they get wet. 

You’ll be using these in Mina for making wudhu, wearing them even in the shower, etc. 

3. String backpack 

Those backpacks are very light and close by pulling a string. 

You’ll be using this backpack every time you go to the masjid to put your shoes in and even carry it on your back while making tawaaf. 

4. Unscented soap/deodorant/lotion 

You’ll need this while you’re in a state of ihraam. 

You can buy unscented/fragrance-free bar soap. (Dove has fragrance free bar soaps)

But I recommend buying fragrance free BODY WASH instead of the bar soap. Bar soaps tend to get mushy and slimy after using them once and have a big chance of falling on the floor in that dirty bathroom in Mina (yuck!)

I personally buy liquid body wash and put it in smaller travel size plastic bottles (available at Walmart  or Dollar store four for $1/-)

These bottles are so convenient, mess-free and easy to carry in your purse or pocket when you’re in a state of ihraam traveling to Makkah for your umrah or even at Mina. 

Dove and Aveeno have a fragrance free body wash (again at Walmart and other places). 

You do NOT have to buy fragrance free SHAMPOO. (You wouldn’t be needing it)

5. Sleeping bag if you’re planning to stay the night in Muzdalifah. 

(I recommend staying the whole night in Muzdalifah for men AND women unless you’re sick, weak, elderly, traveling with kids, etc). 

Some Hajj groups provide sleeping bags so check with your Hajj group. 

6. Rehydration tablets/powders 

It’s EXTREMELY hot and SO EASY to get dehydrated. 

So take some sort of rehydration remedies like Gatorade, pedialyte, etc. 

7. Spray bottle or hand held fan 

I found some at Walmart, dollar store and Academy. 

8. Personal toiletries including chapstick, miswaak, sunscreen. 

9. Medications

a) Prescription medication:

Make sure you have enough to last the entire trip. 

Do NOT pack your prescription medications in your check in luggage. 

Keep them with you in your hand carry-on bags AT ALL TIMES. 

b) Non-prescription drugs are easily available there and there are pharmacies all over the place but I recommend taking some basic medications like Advil or Tylenol, anti-diarrhea medication, etc

Don’t forget to pack Anti GAS medicine so you can take it especially before you do your Tawaaf of Umrah and Tawaaf of Hajj to help curb gas and maintain wudhu. 

(Refer to my lecture) 

c) SISTERS, please make sure you have ENOUGH of the pills that you’re taking to prevent your period to last the whole trip. 

10. Hand sanitizer

11. Umbrella 

12. Sunglasses 

13. Personal Mus-haf/Dua Book if you  prefer 

14. Towel/sheet etc IF your Hajj group is not providing these. Please call them and ask. 

PACKING FOR MINA

a) You should also have one small carry-on EACH for Mina. 

Husband and wife CAN NOT share because there would be SEPARATE tents for the brothers and sisters in Mina. 

b) You’ll be in Mina from the 8th of Dhul Hijjah until the 12th or 13th, depending on your specific program. 

So pack accordingly. 

I recommend the following:

-3 to 4 sets of clothes, 

-at least 3 abayas (for my sisters), 

-hijaabs 

-socks

-water-proof sandals/slippers

-fragrance free soap, deodorant and lotion/moisturizer 

- REGULAR shampoo/conditioner

- other toiletries

-personal medications,

-umbrella, 

-fragrance free sunscreen,

-sunglasses, 

-spray bottle/fan, 

-Dua book/Mus-haf, 

-string backpack, 

-rehydration tablets, 

-sleeping bag (if you’re staying the night at Muzdalifah, and of your travel agency is not providing you with one,

-small amount of money.

May Allaah make it easy for all Hujjaaj and grant them Hajj Mabroor. 

Please feel free to share ALL my articles so people can benefit. 

It’s sadaqah jaariyah for you and me. 

And Allaah knows best

622. Can I Make Duaa In My Salaah During Sujood In My Own Language?

By Asma bint Shameem

For sure, we are the closest to Allaah in salah in the position of sajdah, as per the hadeeth of the Prophet Sal Allaahu Alaiyhi wa Sallam. 

He Sal Allaahu Alayhi wa Sallam said:

“The closest that any one of you may be to his Lord is when he is prostrating, so say a lot of du’aa’ at that time.” (Muslim)

So we should make use of this beautiful time and make duaa to Allaah for all our needs. 

And we should make duaa in Arabic, if we know the language. 

BUT, if we're like the majority of the Ummah, and don't know Arabic, then what?

What would a person do?

Alhamdulillaah our Deen is easy and our Rabb is Most Loving. 

It is *allowed* to make duaa in your own language if you don’t know Arabic. 

Actually you can make duaa in ANY language in the Salaah while prostrating or in any position where duaa is allowed, according to the stronger scholarly opinion. 

How can it be that we're not allowed to ask Allaah or beseech Him just because we're not Arab?

It goes against the very Mercy of Allaah Subhaanahu Wa Ta'ala. 

Allaah is the Most Merciful and He's the One Who created all languages. 

Would He deprive someone of the blessing of making duaa just because they don't know Arabic?

Of course that cannot be!

He knows all languages and He hears all people making duaa to Him. 

And He responds to all of them. 

After all, isn't He's as-Samee', the All-Hearing, and al-Mujeeb, the One Who responds?

Surely, He wouldn't deprive us!

Ibn Taymiyah said: 

“It is permissible to make du’aa’ in Arabic and in languages other than Arabic. Allaah knows the intention of the supplicant and what he wants, no matter what language he speaks, because He hears all the voices in all different languages, asking for all kinds of needs.”

(Majmoo’ al-Fataawa, 22/488-489)

So go ahead and ask Him in your own language, in all the positions wherever duaa is permitted and in ALL of your Salaah. 

What about the FARDH Salaah?

It’s allowed to make duaa in any language EVEN in the fardh Salaah if you don’t know Arabic. 

That’s because there’s NO PROOF in the Sharee’ah that prevents us from making duaa in our own language in the fardh Salaah. 

The hadeeth that encourages us to make duaa in the sujood is GENERAL and does NOT specify making duaa only in Sunnah or Nafl. 

So we cannot limit something in the Sharee’ah unless there’s proof. 

Someone asked the scholars of the Standing Committee:

“Is it permissible for a person to supplicate to Allaah in Salaah in any language? 

Will their Salaah be valid?”

The scholars said:

“The Muslim should supplicate to Allaah Subhaanahu wa Ta’aala 

with humility and in secret without asking for unlawful things. 

A person may supplicate to Allaah both during Salaah and at other occasions, in whatever language they speak. 

Salaah is considered valid even if the person supplicates to Allaah Subhaanahu wa Ta’aala in a language other than Arabic.”

(Permanent Committee for Scholarly Research and Ifta’)

Another point to think about is, the duaa that has more chances of being accepted is that which comes from the HEART. 

If we don't really understand what we're saying, it's not going to have that intensity, that power, that sincerity....

Those tears won't come if we don't know what we're saying.  

DO however, try and LEARN the duaas in Arabic that are from the Qur'aan and authentic Sunnah, in the meantime. 

How to make the duaa? 

1. Say the prescribed tasbeeh of sajdah, meaning Subhaana Rabbi al-Aa’laa. 

2. Then make your duaa and do so with an attentive heart and full concentration, humbly. 

3. Have confidence and good hopes with Allaah that He listened to you. 

And Allaah knows best.

621.The Three Types Of Discharge That A Woman Experiences

By Asma bint Shameem

Regarding the discharge a woman experiences:

If it is accompanied by sexual climax during intercourse, masturbation (masturbation is haraam) or a wet dream, it is *maniy* (ejaculatory fluid) which requires ghusl (a full ritual purification bath). 

If it is accompanied by arousal, but without reaching a sexual climax, it is mathiy (pre-ejaculatory fluid)  (مذْي) which must be washed off and you must perform wudhu.

 If it occurs *without arousal*, the scholars have different opinions, the *most correct* of which is that it is tahir or PURE. 

It does *NOT require wudhu* and it is *not necessary* to wash it off. 

The scholars say that this “every day” discharge is like “*saliva*” or “*sweat*”; it is pure and does not invalidate wudhu. 

Sheikh Ahmad al-Khaleel said:

“The moisture which comes out from women’s vagina is a matter of disagreement among scholars. 

The *most correct rule*, in my opinion, is that it is pure and does not invalidate wudhu.”

And Sheikh Yusuf al-Qaasim said:

“What comes from the vagina, emanating from the birth canal, is pure. 

It requires neither a ritual bath, nor wudhu’, nor the washing of affected clothing. 

The reason for this is the absence of any textual evidence – to the extent of my knowledge – that indicates the impurity of this discharge or that it invalidates a woman’s wudhu’. 

This is very pertinent, especially since this discharge is something that affects all women, from the time of the Prophet Sal Allaahu Alaiyhi wa Sallam up to today. 

If it had been impure or if it had nullified wudhu’, this would have been clarified by the Lawgiver. 

Also, this discharge is not a waste product – like urine and feces which are the waste products of our food and drink. 

It is a natural emanation from the womb. 

This is why it increases with pregnancy, especially during certain months. 

This ruling is the final opinion that Sheikh al-`Uthaymeen settled upon at the end of his life. 

It was also the view of Ibn Hazm.”

And Shaikh Ahmad Ibn Yahyaa an-Najmee said:

“The waters that exit from the private parts of a woman are of three types. 

1.The first type is maniyy (منيّ), and it is the sudden discharge of fluid that is experienced by men and by women as a product of sexual intimacy, that gives them a pleasure that encompasses the whole body as it exits it. 

This fluid (maniyy) is pure according to the most correct saying of the scholars, but it *does require* that the woman performs a *complete ghusl* (purification bath) due to its occurrence. 

2. The second type is madhī (مذْي), and this is discharge that exits during foreplay, and while thinking of sexual intimacy or desiring it. 

Madhī is impure by the agreement of the scholars―its discharge necessitates that wudhu is renewed―and the washing of the private parts from madhī is required before the wudhu is performed, and also to sprinkle water onto whatever of the madhī falls onto the garments.

3. The third type is ruṭūbah (رطوبة), which is the wetness and dampness of the private part of a woman. 

Concerning this, there is differing among the scholars concerning whether is pure or impure (najisah). 

Shaikh Muhammad Ibn ‘Uthaymeen stated: 

“I seek Allaah’s  guidance,  and I say that the wetness (rutubah discharge) of the private part of a woman is PURE (ṭāhirah).”

Therefore, if this wet discharge is not due to foreplay, and without thoughts of intimacy or desire for it―instead it is similar to sweat, then this is not harmful according to the *correct* view of the scholars, because it is pure, and therefore does not require washing the private area [or the garment], nor does it require renewing the wudhu.”

(Fath Ar-Rabb Al-Wudūd Fī Fatāwā war-Rasā’il war-Rudūd 1/180, of Shaikh Ahmad Ibn Yahyā An-Najmee.)

And Allaah knows best