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Imagine stepping out onto your balcony, whether it overlooks a bustling cityscape or a quiet suburban street. The world is alive with its own rhythm—the soft rustle of leaves in the breeze, the distant hum of traffic, and the chirping of birds as they settle in for the night. These everyday moments, though often overlooked, hold profound significance.

The Qur’an speaks to such moments, urging us to look beyond the surface and notice the deeper meaning within them. It describes the world as full of signs (ayat)—reminders of Allah’s Presence and Wisdom. As Allah says,

“And how many a sign within the heavens and earth do they pass over while they, therefrom, are turning away.” [Surah Yusuf 12:105]

Whether it’s the glow of streetlights reflecting the stars above or the delicate flowers blooming in your front yard, these signs call us to reflect and wonder: Who made this? What does it mean?

The Qur’an’s portrayal of the universe is unlike any other. It isn’t merely a place of existence but a living, breathing testament to divine artistry and purpose. These signs surround us, whispering truths about our Creator and His Attributes—His Mercy, Precision, and unmatched Wisdom.

What Are “Signs” in the Qur’an?

The Qur’an uses the word ayat, meaning “signs,” to describe both its verses and the phenomena in the world around us. Imagine walking through a forest just after rain—the earth damp beneath your feet, droplets clinging to leaves, and the air alive with the scent of renewal. The Qur’an tells us these are not just scenes to admire but signs to ponder:

“And of His signs is [that] He shows you the lightening [causing] fear and aspiration, and He sends down rain from the sky by which He brings to life the earth after its lifelessness. Indeed in that are signs for a people who use reason.” [Surah Ar-Rum 30:24]

Allah’s Signs are everywhere: in the natural world, where the seamless rhythm of the seasons speaks of order and purpose; within ourselves, in the unspoken language of emotions and the intricate precision of our bodies; and in human history, where civilizations rise and fall, leaving lessons etched in time.

Consider the vastness of space. Each star and planet operates with stunning accuracy, obeying physical laws that boggle the human mind. Or look at the tiniest cell in the human body, functioning like a miniature universe. These aren’t just phenomena to marvel at—they are signposts, urging us to contemplate the One who set it all in motion.

As the Qur’an says:
“Indeed, in the creation of the heavens and the earth, and the alternation of the night and day, are signs for those of understanding.” [Surah Ale-‘Imran 3:190]

Why Reflect on These Signs?

The Qur’an doesn’t simply instruct us to believe—it calls us to question and explore. It invites us to engage both our minds and hearts in the pursuit of understanding. It beckons us not just to observe the art but to reflect deeply on the character and intentions of the mastermind behind it.

This spirit of inquiry lies at the heart of the Qur’an’s message:

“Do they not reflect upon themselves? Allah created the heavens and the earth and everything between them for a purpose and an appointed term. And indeed, many of the people, in [the matter of] the meeting with their Lord, are disbelievers.” [Surah Ar-Rum 30:8]

Allah’s signs are everywhere [PC: Ropiudin Yahya (unsplash)]

The act of reflection is transformative. It shifts us from passive observers of the world to active participants in the quest for meaning. Through this process, the Qur’an offers profound insights into life’s biggest questions. Some key areas to reflect upon include:

• The Universal Moral Compass:
  The Qur’an speaks of an innate moral compass within every human being, one that intuitively points us toward our Creator.
• Harmony Between Faith and Science:
  The Qur’an explores how belief in the unseen complements our pursuit of the observable world, showing that faith and science are not contradictory but harmonious.
• Humanity’s Search for Purpose:
  The Qur’an acknowledges humanity’s endless search for purpose and encourages us to seek meaning in the everyday.
• Beauty as a Reflection of the Divine:
  One of the most captivating themes in the Qur’an is the role of beauty. Whether it’s the vibrant colors of a sunrise, the gentle symmetry of a butterfly’s wings, or the powerful surge of ocean waves, beauty stirs something within us. It connects us to a higher realm, reminding us that the Creator of such splendor must be infinitely greater.

An Invitation to Reflect

In our fast-paced lives, we often overlook the significance of these signs. The Qur’an challenges this tendency by calling us to slow down, to notice the extraordinary in the ordinary, and to ask deeper questions about life, purpose, and existence.

What if the harmony in the natural world points to a Designer? What if the moral instincts we feel are purposefully placed there by our Creator? What if the beauty we experience is a glimpse of something eternal? What if the history that repeats itself exists as a lesson for the future? What if the cycle of life and death is meant to inspire us to greater potential? As we reflect, we uncover layers of meaning that bring clarity to our existence. The Qur’an speaks to both the soul and the intellect, reminding us that the signs around us are deliberate, meant to draw us closer to our Creator.

So, as you notice your chest rise with each breath of air or watch the day turn into night, take a moment to wonder. What might these signs be telling you?

Take a moment to step outside and let your heart truly witness the wonders of creation. Choose something to focus on — a tree, a cloud, or even a single blade of grass — and examine its qualities. Is it delicate or majestic? Simple or complex? Reflect on how it benefits you and the world around you. Could you recreate it with all its intricacies? How much time, effort, and resources would you need to do so? Contemplate the profound reality that everything in existence is sustained and perfected by Allah . How does contemplating this truth make you feel about Allah ? How might your perspective on the world change if you saw everything around you as a sign of God, personally placed for you to draw closer to Him?

“We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth.” [Surah Fussilat 41:53]

Are you ready to begin this journey of reflection?

 

Related:

– Lessons From Surah Al-Mulk: How The Bees And Birds Teach Us About Tawakkul

– IOK Ramadan: Reflections On Allah’s Signs

 

The post Signs Of Allah Everywhere We Turn – An Invitation To Reflect appeared first on MuslimMatters.org.

Devastation of genocide seeped into the simplest details of our daily lives and even rodents became a threat to survival.

Numbers of people wishing to have children started returning to normal the longer Israel's aggression continued.

Reading Time

• Summary Transcript: ~4 minutes
• Full Transcript: ~27 minutes

Learning Objectives

• Understand the role and significance of nawafil (voluntary prayers) in Islam and how they supplement obligatory worship.
• Identify and differentiate between the three main categories of nawafil prayers: sunnah, mustahab, and tatawwu.
• Recognize the specific virtues of certain nawafil prayers, such as salat al-witr and salat al-duha, and understand the scholarly views on salat al-tasbih.
• Learn the spiritual benefits of nawafil prayers, including their role in compensating for deficiencies in obligatory prayers and bringing one closer to Allah.
• Analyze the hadith, “A part of the excellence of a man’s Islam is his leaving alone that which does not concern him,” and its implications for focusing on personal spiritual growth.
• Appreciate the value of self-restraint, especially in guarding one’s speech and avoiding distractions that don’t contribute to spiritual progress.
• Understand how nawafil prayers and purposeful living contribute to achieving ihsan (excellence in worship).
• Recognize the significance of the restricted prayer times and their intended purpose in Islamic practice.
• Explore how nawafil prayers and zakah (almsgiving) both serve as purifying practices that enhance spiritual and material aspects of a Muslim’s life.
• Prepare for further study on zakah and its spiritual impacts as discussed in Islamic teachings.

Class Summary

The Value of Voluntary Prayers and Purposeful Living in Islam

In Islam, nawafil (voluntary prayers) play a significant role in bringing believers closer to Allah, enhancing their spiritual connection, and adding blessings to their lives. While the five daily prayers (fard) are obligatory, voluntary prayers serve as a spiritual supplement, creating a buffer that strengthens one’s connection to Allah and fills any gaps in obligatory worship.

Understanding Nawafil: Sunnah, Mustahab, and Tatawwu

Nawafil prayers are categorized into three main types: sunnah, mustahab, and tatawwu.

• Sunnah prayers are the recommended acts of worship the Prophet Muhammad (peace be upon him) consistently practiced, like the rawatib prayers that accompany the five daily prayers.
• Mustahab prayers are encouraged acts not necessarily performed daily, such as prayers when entering or leaving home.
• Tatawwu prayers are entirely voluntary and can be performed at any time, such as extra tahajjud (night prayers) or salat al-duha (morning prayer).

Each category offers unique spiritual benefits and is a means for Muslims to draw nearer to Allah.

Special Virtues of Specific Nawafil Prayers

Some nawafil prayers hold special virtues. For instance, salat al-witr is highly recommended, and the Prophet Muhammad (peace be upon him) never neglected it, even while traveling. Another valuable practice is salat al-duha, which offers morning blessings and peace of mind. Although there is some debate around salat al-tasbih, which includes numerous recitations, it remains an optional prayer that some choose to perform for its potential rewards.

Why Voluntary Prayers Matter

Performing nawafil enriches a Muslim’s spiritual life. In a hadith Qudsi, Allah states that after fulfilling obligatory duties, believers draw closer through voluntary acts until He loves them. Additionally, nawafil prayers compensate for any missed parts in obligatory prayers, serving as a spiritual “backup.” On the Day of Judgment, if one’s obligatory prayers are found incomplete, nawafil will fill those gaps. The Prophet also taught that two nafil rak’ahs before Fajr are “better than the world and all it contains,” showing the profound value of these acts.

Avoiding Distractions and Focusing on What Truly Matters

Another important teaching is found in hadith number twelve from Jami’ Uloom wal-Hikam: “A part of the excellence of a man’s Islam is his leaving alone that which does not concern him.” In today’s world, social media and other distractions can pull us into other people’s lives, sometimes even leading to gossip or judgment. This hadith encourages Muslims to focus on their own growth and priorities, letting go of what has no spiritual benefit.

Practicing Self-Restraint and Living Purposefully

Guarding the tongue and refraining from useless talk is essential. Speaking only about matters that benefit us spiritually or in practical life helps maintain a peaceful, focused mind. Purposeful living is about ensuring that our actions serve a higher purpose and reflect our relationship with Allah. By focusing on beneficial pursuits, we fulfill the qualities of ihsan, which means worshiping Allah as though we see Him or, at the very least, knowing that He sees us.

Conclusion: Embracing Spiritual Growth Through Nawafil and Mindfulness

Nawafil prayers and purposeful living help create a balanced life, one that brings Muslims closer to Allah while reinforcing good character and mindfulness. As we build this spiritual practice, may we remain focused on what benefits us, asking Allah to help us live with intention and pursue what truly matters. In our next discussion, we’ll explore Kitab az-Zakah, examining the transformative effects of zakah on both wealth and heart.

Full Transcript

As-salamu alaykum wa rahmatullahi wa barakatuhu. Alhamdulillah, rabbil alameen. Salallahu wasallam wa barakatuhu, nabiyyin wa muhammadin wa ala alihi wa sahbihi wasallam tasliman kathira. Thumma amma ba’d.

Continuing the Ta’aseel Program: Understanding Nawafil

We continue, inshallah ta’ala, with our Ta’aseel program from the book Mukhtasir Ibn Hajj Al-Qasidin by Ibn Qudamah, rahimahullah. We’re discussing the secrets of salah—its essence and the deeper meaning of the salawat. Tonight, inshallah ta’ala, we’re moving into a new chapter: Faslun fi dhikri an Nawafil.

Types of Nawafil (Supererogatory) Prayers

This chapter is about the salawat considered nawafil, or the extra salah that you pray besides the fard salah. What does Imam Ibn Qudamah, rahimahullah, mention on this? Bismillah, let’s begin. Bismillah wa salatu wa salam ala rasulallah, salallahu alayhi wa salam.

The author, Ibn Qudamah, rahimahullah, says regarding the supererogatory prayers: know that acts of worship that are not fard (obligatory) are divided into three parts: the sunnah prayers, the recommended prayers (mustahab), and the voluntary prayers (tatawwub). Before we continue, let’s define the difference between fard and sunnah, or at least nafil as he mentions here. We have two types of salawat, or types of ibadat: the fard, and that which is not fard, which we categorize as nafil into sunnah, mustahab, or tatawwub.

Difference Between Fard and Mustahab

What is the difference between fard and mustahab? Technically, fard is a commandment from Allah subhanahu wa ta’ala that is binding. When Allah azawajal issues an amr (command) that is binding, it becomes fard. These include the five daily prayers. If you perform them, you are rewarded; if you neglect them, it is sinful.

Now, mustahab, or nafil in general, is a command from Allah subhanahu wa ta’ala that is not binding. When Allah orders something that isn’t binding, it means that if you do it, you gain a reward, but if you don’t, there is no liability or harm on you. That’s the difference between fard and mustahab. For instance, if you don’t pray Isha salah at all, it is haram and sinful. But if you pray it, alhamdulillah, you gain the reward. As for the sunnah of salat al-Isha, if you do it, you are rewarded. But if you feel lazy and skip the sunnah, there is no sin in that.

This does not mean, however, that nafil prayers have no value. The nafil prayers have intrinsic value. So, what is this value? Let’s explore.

Categories of Nafil Salawat

The first level of nafil salawat is what we call sunnah. Note that these technical terms—sunnah, mustahab, and so on—weren’t necessarily from the Prophet salallahu alayhi wa sallam but were codified by scholars, particularly ulama al-usul(scholars of legal theory), to make it easier for students of knowledge to understand different categories. Yet, all of these fall under the same category: if you perform them, you are rewarded, and if you don’t, there is no liability.

Definition and Examples of Sunnah

The first category, as mentioned, is sunnah. The word sunnah can have multiple meanings. In fiqh, sunnah means “recommended.” In aqeedah, sunnah refers to actions opposed to bid’ah (innovation). Here, the sunnah refers to those actions consistently performed by the Prophet, salallahu alayhi wa sallam, such as the rawatib—the prayers associated with the obligatory salah. The word rawatib comes from ratiba, meaning something done consistently.

There are twelve sunnah rawatib according to Hadith Ibn Umar, and twelve according to Hadith Um Habibah. What are these? Two rak’ahs before Fajr, four before Dhuhr, two after Dhuhr, two after Maghrib, and two after Isha. These make twelve, and it is mentioned in a hadith that whoever prays twelve rak’ahs outside the obligatory prayers, Allah will grant them a house in Jannah. Some scholars state that the reward is cumulative over one’s lifetime, while others think it might apply each day. Either way, even one house in Jannah is a tremendous blessing.

Now, do these twelve rak’ahs have to be the specific ones I mentioned? Some scholars argue that any twelve rak’ahs beyond the fard are sufficient to count among those who receive a house in Jannah.

The Special Importance of Salat al-Witr and Salat al-Duha

The rawatib include salat al-witr, which the Prophet salallahu alayhi wa sallam never neglected, regardless of whether he was traveling or resident. He encouraged making Witr the last prayer of the night unless one intends to perform tahajjud.

Another significant nafil prayer is salat al-duha, which the Prophet recommended to Abu Huraira and others as part of a daily practice that also includes Witr and fasting three days each month. This regular performance of nafil is considered the highest level of nafil since it was regularly practiced by the Prophet.

Understanding Mustahab and Tatawwu

The second category is mustahab—prayers that are encouraged but not performed regularly by the Prophet. These include praying two rak’ahs when entering or leaving one’s home or when traveling. This type of prayer, though less frequent, is recommended to be performed when possible.

The third category is tatawwu, additional voluntary prayers that one can perform at any time without a fixed schedule. Examples include two rak’ahs after making wudu, salat al-ishraq (prayed after sunrise), or extra rak’ahs of tahajjud at night.

All three categories—sunnah, mustahab, and tatawwu—fall under nafil, meaning they are supererogatory prayers that add to our obligatory worship and bring us closer to Allah.

The Virtue and Significance of Nafil Prayers

The best voluntary act of devotion is salah, as it engages the body, mind, and soul. Unlike other acts of worship, salah requires full bodily participation, including reciting Qur’an, doing dhikr, and focusing one’s mind.

The Debate Over Salat al-Tasbih

The types of nafil prayers and their virtues are extensively detailed in the books of fiqh, yet the author highlights salat al-tasbih as particularly noteworthy, although it is a controversial topic. The majority of muhaddithin (hadith scholars) consider the narration on salat al-tasbih to be weak, though some fuqaha (jurists) accept it because it promotes a virtue without establishing a new obligatory act or creed. However, there is no obligation to practice it, especially since the act involves repetitive counting, which might distract from khushu (concentration).

If someone wishes to pray salat al-tasbih, the Prophet advised performing it with an intricate pattern of recitations in each unit, totaling seventy-five repetitions of specific phrases in each rak’ah. However, since the hadith’s authenticity is debated, there is no necessity to perform it, especially given the ample other opportunities for nafil prayer in authentic sunnah.

Benefits of Nafil Prayers

The virtue of nafil prayers is significant, as they bring one closer to Allah’s pleasure. In a hadith Qudsi, Allah states, “My servant does not draw nearer to me by anything more beloved than what I have made obligatory on him. And My servant continues to draw closer to Me with nawafil until I love him.” Therefore, nawafil are a means of earning Allah’s love and coming closer to Him.

The Role of Nafil Prayers as Compensation and Their Rewards

Nafil prayers also compensate for any deficiencies in our fard prayers. On the Day of Judgment, if one’s obligatory prayers are incomplete, Allah will command the angels to supplement them with any available nafil prayers. Therefore, keeping up with nafil is like a backup for our obligatory acts.

The reward for nafil prayers is also incomparable, as demonstrated in the hadith that states two rak’ahs before Fajr are better than the entire world and all it contains. Additionally, these prayers serve as a doorway for forgiveness, as exemplified by the Prophet’s advice to perform a thorough wudu and then pray two focused rak’ahs for forgiveness of previous sins.

Maintaining regular nafil prayers creates a buffer, so if one’s faith dips, they are more likely to leave nafil first before endangering their obligatory prayers. This practice safeguards one’s commitment to the fard prayers.

Prohibited Times for Prayer

Finally, there are times when prayer is prohibited, such as during sunrise, sunset, and when the sun is at its zenith. These restrictions remind us of the need for breaks and also prevent us from coinciding with the timings associated with sun worship, as the Prophet explained that these times are significant for those who worship the sun and planets.

In summary, nafil prayers are essential in drawing nearer to Allah, compensating for missed parts of our worship, and ensuring we maintain a strong connection with our faith. May Allah grant us the ability to maintain these acts of devotion and elevate us through them, bringing us closer to Him and the Prophet, salallahu alayhi wa sallam.

Applying Hadith 12 from Jami’ Uloom wal-Hikam

Tonight, we’re studying hadith number twelve from Jami’ Uloom wal-Hikam by Imam Ibn Rajab, rahimahullah. This hadith, though brief, carries profound significance: “A part of the excellence of a man’s Islam is his leaving alone that which does not concern him.”

Applying the Hadith in Modern Context

In our time, this hadith is one of the most relevant teachings we have. Modern culture, especially social media, thrives on people minding others’ business—what they wear, eat, or where they go. People spend hours on social media watching the lives of others instead of focusing on their own personal growth. This hadith reminds us to focus on ourselves and leave alone what does not concern us.

Imam Ibn Salah mentioned four pivotal hadith for personal conduct, and this hadith is one of them. Together, these hadith outline the core principles for how we should live and interact with others. They include:

1. “Whoever believes in Allah and the Last Day, let him speak well or remain silent.”
2. “A part of the excellence of a man’s Islam is his leaving alone that which does not concern him.”
3. “Do not get angry,” as advised to a man who asked for guidance from the Prophet, salallahu alayhi wa sallam, and who received this instruction repeatedly.
4. “The believer loves for his brother what he loves for himself,” which fosters community harmony.

Significance of Self-Control and Avoiding Useless Talk

The meaning here is clear: a person should refrain from things that don’t contribute to their faith or well-being. Islam encourages focus on purposeful living, avoiding unnecessary gossip, and curbing excessive curiosity about others.

When it comes to matters that do not directly benefit our relationship with Allah, we should leave them. Whether the issue is a form of gossip, undue curiosity, or even excessive pursuit of material things, it’s essential to ask: Does this bring me closer to Allah? If not, we should avoid it. The true believer seeks actions that bring value in the sight of Allah, nurturing the quality of ihsan, where one worships Allah as though they see Him.

Guarding the Tongue and Seeking Higher Purpose

Additionally, guarding our tongues is vital. Often, witnessing something or hearing news tempts us to talk about it, but if it doesn’t concern us, the hadith advises silence. Resisting the urge to speak about everything we encounter is part of what makes our Islam excellent.

Striving for Purposeful Living and Conclusion

Finally, most importantly, this hadith serves as a filter. By prioritizing what truly matters—acts that benefit us in this life and the hereafter—we can make our faith more profound and focused. We ask Allah to help us adhere to this teaching and to focus our lives on what is truly beneficial.

May Allah guide us to focus on that which truly matters, helping us to live with intention, prioritize our relationship with Him, and seek beneficial pursuits. Alhamdulillahi rabbil alameen.

Looking Ahead: Exploring Kitab az-Zakah

Inshallah, we’ll continue our studies next week by delving into Kitab az-Zakah and exploring the spiritual secrets of zakah. This chapter will reveal how zakah purifies both our wealth and our hearts, leading us to a deeper connection with Allah.

Q&A

1. What are nawafil prayers, and why are they important in Islam?
   • Answer: Nawafil are voluntary prayers that help strengthen a Muslim’s connection to Allah and supplement the obligatory (fard) prayers. They bring additional blessings, help compensate for deficiencies in obligatory prayers, and bring one closer to Allah.
2. What are the three main categories of nawafil prayers?
   • Answer: Sunnah, mustahab, and tatawwu.
3. How does sunnah differ from mustahab and tatawwu?
   • Answer: Sunnah refers to recommended practices regularly performed by the Prophet Muhammad (peace be upon him), such as the rawatib prayers. Mustahab are encouraged acts not regularly practiced, like prayers when entering or leaving home. Tatawwu are voluntary prayers that can be performed anytime, such as extra night prayers.
4. What is a key benefit of performing nawafil prayers?
   • Answer: They help draw a person closer to Allah’s love and compensate for any deficiencies in obligatory prayers.

5. What is the significance of salat al-witr?
   • Answer: The Prophet never neglected it, even when traveling, and he encouraged making it the last prayer of the night.
6. What are salat al-duha and salat al-tasbih, and how do they differ?
   • Answer: Salat al-duha is a morning prayer encouraged for added blessings. Salat al-tasbih involves repeated phrases in each rak’ah and is controversial, with scholars differing on its necessity.
7. What reward is associated with praying twelve sunnah rawatib rak’ahs daily?
   • Answer: According to a hadith, Allah will grant a house in Jannah to those who perform these prayers daily.

8. What does the hadith, “A part of the excellence of a man’s Islam is his leaving alone that which does not concern him,” teach us?
   • Answer: It encourages focusing on personal spiritual growth and avoiding distractions or matters that don’t benefit one’s faith.
9. How does guarding one’s tongue relate to purposeful living?
   • Answer: By avoiding gossip or unnecessary talk, one can maintain peace of mind and focus on matters that strengthen their relationship with Allah.
10. How does purposeful living help one achieve ihsan?
    • Answer: Purposeful living involves striving to be conscious of Allah, worshipping with sincerity as though we see Him or are aware that He sees us, which is the essence of ihsan.

11. Why are there times when prayer is prohibited, such as sunrise and sunset?
    • Answer: To prevent prayer times from coinciding with times associated with sun worship, and to give a mindful break in prayer routines.
12. What are the rewards of nawafil prayers on the Day of Judgment?
    • Answer: Nawafil prayers can fill any gaps in obligatory prayers if they are found incomplete, serving as a backup.
13. What practices should one prioritize to build a balanced spiritual life?
    • Answer: Maintaining nawafil prayers, focusing on beneficial pursuits, avoiding distractions, and practicing self-restraint.

14. How do nawafil prayers relate to zakah in spiritual growth?
    • Answer: Just as nawafil prayers purify one’s worship, zakah purifies wealth and the heart, both contributing to a balanced, spiritually focused life.
15. What is the next topic of study related to nawafil in Islamic teachings?
    • Answer: Exploring Kitab az-Zakah, focusing on how zakah purifies wealth and brings believers closer to Allah.

The post Study Classical Texts the Traditional Way | Session 17 appeared first on MuslimMatters.org.

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Interviews with the beloved writer, professor and poet from 2014, 2015 and 2018.

Sister’s constant pain, itching prompts depression and a futile search for overpriced medicine.

Reading Time

• Summary Transcript: ~4 minutes
• Full Transcript: ~25 minutes

Learning Objectives

• Understand the importance of preparing for Jumu’ah:
  • Identify why preparation for Jumu’ah starts on Thursday night.
  • Recognize the significance of cleanliness, fresh clothing, and punctuality for Jumu’ah prayer.
• Apply Sunnah practices for attending Jumu’ah prayer:
  • Describe the recommended actions such as bathing, dressing well, and using perfume.
  • Recall the etiquette of walking calmly to the masjid and respecting others’ space during Jumu’ah.
• Implement specific acts of worship on Fridays:
  • Identify the benefits of reciting Surah Al-Kahf and making du’a during the blessed hour.
  • Understand the importance of sending abundant blessings (salawat) upon the Prophet ﷺ on Fridays.
• Reflect on the hadith about avoiding doubt and practicing truthfulness:
  • Explain the meaning and implications of “Leave that which causes you doubt for that which causes you no doubt.”
  • Analyze how truthfulness brings tranquility and strengthens integrity in daily life.
• Practice wara’ (scrupulousness) in decision-making:
  • Recognize how wara’ encourages cautiousness in ambiguous or doubtful situations.
  • Apply the concept of wara’ to personal decisions to align actions with Islamic values and peace of mind.
• Apply the principle of “certainty over doubt” in Islamic law:
  • Understand the maxim “certainty is not removed by doubt” and its practical applications, like assuming wudu validity amidst uncertainty.
• Appreciate the broader spiritual and moral significance of Jumu’ah and integrity:
  • Reflect on the value of integrating these etiquettes and principles into one’s life to foster a deeper sense of faith and character.

Class Summary

Introduction

The Friday prayer (Jumu’ah) holds special significance in Islam, not just for its spiritual reward but also for the unique etiquettes and preparations associated with it. This post summarizes key etiquettes to observe for Jumu’ah and explores a hadith that provides guidance on practicing integrity and avoiding doubt in our daily lives.

Preparing for Jumu’ah: A Step-by-Step Guide 1. Begin Preparation on Thursday Night

Preparation for Jumu’ah ideally begins on Thursday night by setting intentions, cleansing, and organizing anything needed for the prayer. Time management is crucial, as it allows us to attend Jumu’ah with calmness rather than rushing.

2. Bathing and Dressing Well

Bathing close to the prayer time is preferred, ensuring freshness and a pleasant appearance. The Prophet ﷺ recommended wearing clean, respectable clothing and applying perfume, as Allah loves when we meet Him in our best state. This outward preparation reflects an inward reverence for the sanctity of Jumu’ah.

3. Walking Calmly to the Masjid

Arriving at the masjid on time, calmly and humbly, sets the tone for a focused prayer. Walking without rush, with a tranquil heart, helps cultivate the right mindset for worship.

4. Respecting Space and Focus

Avoid disrupting others by passing over people’s shoulders or squeezing into rows if you’re late. Keeping the masjid’s peaceful atmosphere is also important—come early to sit close without disturbing anyone. Once the sermon begins, shift focus to listening and responding silently to the adhan.

Special Acts of Worship on Fridays 1. Seeking the Blessed Hour

The Prophet ﷺ spoke of a time on Fridays when prayers are accepted. Scholars differ on the exact hour, but it’s commonly believed to be the time just before sunset. Make du’a throughout the day, especially in this period, as it’s an opportunity to have your prayers answered.

2. Reciting Surah Al-Kahf

Reading Surah Al-Kahf on Fridays is a well-known sunnah, bringing a “light” of guidance for the week ahead. This surah reminds us of the trials of life and provides a moral compass for challenges we may face.

3. Sending Salawat (Blessings) on the Prophet ﷺ

Increasing blessings upon the Prophet ﷺ on Fridays brings immense reward. When we engage in this act, we follow the example set by Allah and His angels, as mentioned in the Qur’an.

Living with Integrity: The Hadith on Avoiding Doubt

One of the short yet powerful teachings of the Prophet ﷺ is: “Leave that which causes you doubt for that which causes you no doubt.” This principle encourages Muslims to steer clear of ambiguity and live by truthfulness, as truth fosters confidence and tranquility. When faced with choices, integrity means prioritizing what is clear and avoiding what raises inner discomfort or doubt.

In practicing wara’ (scrupulousness), we are reminded that even permissible actions may be avoided if they bring unease or doubts. Living by this hadith ensures a heart at ease and a mind focused on righteousness, making it a foundational guideline in Islamic law.

Conclusion

Observing these etiquettes and living with integrity is not just about fulfilling religious obligations, but about embodying the moral and spiritual ideals of Islam. By integrating these practices into our weekly routine and daily lives, we can nurture a strong, confident faith rooted in reverence and mindfulness.

Full Transcript Opening Remarks

As-salamu alaykum wa rahmatullahi wa barakatuh. It’s a pleasure to be here at Valley Ranch Islamic Center. Alhamdulillah, to be with this amazing community here in Dallas. I must say that it is probably one of the most awkward moments of my life to be teaching a session with Shaykh Yasir Birjas in front of me. But I’m inspired by the statement of Sa’id Ibn Jubair, when his Shaykh, Ibn Abbas, told him, “Why don’t you teach?” And Sa’id Ibn Jubair said to Ibn Abbas, “Do you want me to teach in your presence? I can’t do that.” Ibn Abbas replied, “And what better for you than to teach in my presence so that if you are correct, that’s what you want. And if you make a mistake, then I correct you.” That’s my inspiration in this moment, and I ask Allah Azza wa Jalla to preserve our Shaykh, Shaykh Yasir Birjas, protect his family, bless him, increase him in humility, beauty, and knowledge. Allahumma ameen.

Introduction to the Etiquettes of Jumu’ah (Friday)

Our topic is the adab of Jumu’ah in this session, inshallah. So we’ll start with our reader, Ahmed, and we’ll cover some points, inshallah. Bismillah.

The author said: “The etiquettes of Friday and the Friday prayer comprise 15 modes of conduct.”

Preparing for Jumu’ah

First, one prepares for the Friday observance on Thursday, the night preceding Friday, Laylat Jumu’ah, by cleansing the body, washing clothes, and preparing what needs to be prepared. Right from the beginning, it’s a good habit to say, “قَالَ الْمُؤَلِّفِ رَحِمَهُ اللَّهُ” or “The author, may Allah’s mercy be upon them, said.” As one of the scholars said, “قَبِيحٌ بِكُمْ أَن تَنْقُلُ عَنَّا وَلَا تَتَرَحَمُ عَلَيْنَا,” which means, “It is very ugly of you that you narrate knowledge from us and do not seek Allah’s mercy for us.”

Whenever we read a text, I want to re-emphasize something you’ve probably heard before: make it a habit to always invoke mercy on the scholars who direct us to Allah. This also shows us that no one is more famous than the scholars of Islam. Often, as young people, we get distracted by the fame of celebrities with millions of followers or subscribers. But who is more famous than the scholars of Islam? 1,400 years later, we’re still quoting people like Imam Al-Bukhari. Their fame is not just in its length or duration but also in its quality. When you mention their names, you say, “May Allah have mercy on them.”

The first thing he says is to prepare for Jumu’ah by preparing on Thursday night, bathing, and preparing what needs to be prepared. The idea of preparation is important; as we say, “Failing to plan is planning to fail.” A person not preparing for Jumu’ah might schedule classes or work in ways that consistently make them late. The person who selects a course at Jumu’ah time because they don’t want to take an early morning class is not preparing for Jumu’ah. Every single week, you see people who fail to manage their day properly, causing them to miss Jumu’ah or to always come late.

Allah says in the Qur’an, “وَلَوْ أَرَادُوا الْخُرُوجِ لَأَعَدُّوا لَهُ عُدَّةً,” which means, “If they had truly wanted to go out with Rasulullah ﷺ on the expedition, they would have prepared for it.” So on the Day of Judgment, someone may bring excuses for their lateness or absence, saying, “I had this commitment, or that one.” But if they truly wanted to attend, they would have prepared better. Preparing for Jumu’ah includes planning your time. How long does it take to park at Valley Ranch? You have to figure that out so you don’t get stuck in line and end up late.

Bathing Before Jumu’ah

Secondly, bathe on Friday, as mentioned in the hadith reported in the two Sahihs and other collections. It is preferable to bathe a little before going out to the prayer. Why does he say to bathe closer to prayer time? Why not just bathe in the morning? I need the geniuses of Dallas to tell me the answer. Why is it preferred to bathe closer to Jumu’ah time?

One reason is to keep your wudu fresh, but also so that you smell pleasant and are fresh when you get to Salah. Bathing as close as you can to the time of prayer keeps you fresh for longer. So if Jumu’ah here is at 1:30, try to bathe around 12:30. Bathing close to the time of prayer helps keep you fresh when you arrive for Salah.

Beautifying Oneself for Jumu’ah

Thirdly, beautify yourself by cleansing your body, clipping your nails, using the siwak, and removing waste. He should also use perfume and wear his best clothes. Allah ﷻ says in the Qur’an, “يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ,” meaning, “O children of Adam, adorn yourselves at every place of prayer.”

How would you rate our Jumu’ah fashion on a scale of 1 to 10? We have a culture of “Casual Friday” in the corporate world, where people dress down on Fridays. But we have a religious encouragement to dress up on Fridays. Which one wins? Which should win? When we walk into the masjid on Friday, we see people coming in with T-shirts, jeans, and even shorts, which goes against what is recommended by the Sunnah of the Prophet ﷺ. We want to encourage people to dress up. I know villages in Sudan where people, even though they don’t have many clothes, come on Fridays wearing their best clothes, even if they are shabby.

When we have the wealth that Allah has provided for us, and closets full of clothes, it’s an opportunity to dress up on Fridays. I have a friend in Clear Lake masjid who I consider my competition in fashion every Friday. He has an amazing fashion sense, and I often feel like I lose to him—even though he doesn’t even know we’re in a competition! The way we dress can also become an opportunity for da’wah in a non-Muslim country. On Eid, when you wear beautiful garments, people often ask, “What’s going on? Is there a holiday today?” You don’t have to say there is, but they can see it by the way you look. Last Eid, I was walking around in my neighborhood in Houston, and an elderly lady said to me, “Eid Mubarak!” She asked if I was Islamic, and I said, “Yes.” Our clothes opened that entire conversation.

Then he says to purify the body by clipping nails and brushing teeth. Rasulullah ﷺ said, “If it were not that I feared hardship for my Ummah, I would have commanded them to use the siwak before every prayer.” Look at how important these concepts are for everyday salah, let alone Jumu’ah.

Arriving at the Masjid Calmly

Fourthly, go to the masjid early, on foot, walking in a calm and humble manner, intending itikaf in the masjid as long as you are inside. Take advantage of privileges before they’re gone. I used to live in New York, where I prayed janazah every week. After moving to Houston, I probably only pray janazah three times a year because there aren’t as many opportunities. Many of you walk to Valley Ranch masjid—two, five, or ten minutes on foot. Don’t forget this blessing, as it’s rare in the United States to be able to walk to the masjid safely. We took a group to Palestine recently, and while walking to Masjid al-Aqsa, we were questioned by guards with automatic rifles. Now, we walk to the masjid peacefully and without any trouble.

Walk with tranquility, being grateful to Allah for this blessing. Walk without rushing, even if you are late. The Prophet ﷺ said, “Walk to the prayer with tranquility, and whatever you catch of the salah, pray it, and whatever you miss, make it up.” Rushing affects your khushu’ (focus) in the prayer.

When you’re coming from a busy, fast-paced environment, try to slow down as you approach the prayer, allowing your heart to become still. Pray your remembrances, repeat the adhan, and focus on being mindful as you approach the salah.

Avoiding Disturbance in the Rows

Fifthly, do not pass over the necks of people or separate two people from each other. If, however, there is an empty spot, you can walk over their necks to reach it. This is a good place to mention the hadith of Salman al-Farisi in Al-Bukhari. The Prophet ﷺ said, “There is no person who bathes on Jumu’ah, purifies themselves as best as they can, puts on perfume, or uses whatever fragrance they can find, then goes out to prayer without separating between two people, remaining quiet when the imam speaks, except that he will be forgiven for the sins between that Jumu’ah and the next.”

These sunnah acts—coming early, not separating people, and remaining quiet during the khutbah—are highly emphasized. So, if you see a space, you may walk to it, but do not force your way to the front row if you came late. There are many people who arrived before you, so respect their place.

Respecting the Space of Others in Prayer

Sixthly, do not pass in front of a person who is praying. The Prophet ﷺ said that if you knew the sin incurred by passing in front of a praying person, you would wait 40 days, years, or whatever period it might be. Also, it is advised to develop the habit of praying towards a sutra (a barrier), as it helps maintain focus in salah. If you’re praying in an open space without a sutra, it can be awkward for both you and those passing by.

Seeking the First Row

Seventhly, seek the first row unless you see or hear something inappropriate. The Prophet ﷺ said that if people knew the reward in the adhan and the first row, they would draw lots for it. So, if you have access to the first row, seek it for the incredible reward that it brings.

Stopping Voluntary Prayers as the Imam Begins Khutbah

Eighthly, cease voluntary prayers or recitations when the imam ascends the pulpit and occupy yourself with answering the mu’adhdhin and listening to the sermon. I have a gift for you regarding the khutbah. I want to give you a tool that will change every khutbah you hear for the rest of your life, inshallah. Here at Valley Ranch, you probably get an amazing khutbah every week, but even if you attend khutbah elsewhere, sometimes people ask, “Do I already know this?” If the khatib mentions a story or a hadith you’ve heard before, you might feel like you haven’t benefited.

Instead of asking, “Do I know this?” ask, “Do I do this?” If the khutbah is about praying qiyam al-layl, ask yourself if you’re actually praying qiyam al-layl. If it’s about reciting the Qur’an, ask if you’re consistently reciting the Qur’an. If it’s about giving charity, then are you giving charity? This approach helps you benefit from every khutbah by focusing on implementing the reminders.

Performing Sunnah Prayers After Jumu’ah

Ninthly, perform voluntary prayers after the Friday prayer—two, four, or six rak’ahs according to preference. The Prophet ﷺ would pray two rak’ahs in the masjid after Jumu’ah, and when he went home, he would sometimes pray four or even six.

While waiting in the masjid, if you can stay until ‘Asr or even Maghrib, that’s excellent, as you are considered in a state of prayer.

The Special Hour of Du’a on Fridays

Tenthly, observe the hour in which du’a is accepted. The Prophet ﷺ described an hour on Jumu’ah when prayers are answered. There is a difference of opinion among scholars regarding when this hour occurs. Some hadiths suggest it is between the sitting of the imam and the end of the prayer, while others suggest it is the last hour after the ‘Asr prayer before sunset.

When the Prophet ﷺ teaches us about something valuable, he often leaves the exact details ambiguous, encouraging us to seek it out. This is like Laylatul Qadr in the last ten nights of Ramadan. So, we should use every opportunity on Friday to make du’a, as it could fall within this blessed time.

Sending Blessings Upon the Prophet ﷺ

Twelfthly, send abundant blessings upon the Prophet ﷺ. It’s narrated that whoever sends blessings upon him 80 times on Friday will be forgiven 80 years of sins. This hadith is weak, but the Prophet ﷺ did say, “Of the best of your days is Friday, so make a lot of salawat upon me on this day.” The sahabah asked, “O Messenger of Allah, will our salawat be presented to you after your death?” He replied, “Yes, for Allah has forbidden the earth from consuming the bodies of the prophets.”

Then the question becomes, what is the bare minimum that is considered ikthar, or “abundance,” of sending blessings? Is it 80 times, as mentioned here, or is it less? Or more? What would you say is the bare minimum?

Honestly, when it comes to the Prophet ﷺ, there is no bare minimum. It’s about the quality of the salawatand the dhikr of Allah ﷻ. So whether it’s 10, 70, or 100 times, the Prophet ﷺ simply said, “Sallu ‘alayya”—just send blessings upon me. The quantity should be whatever you can manage based on your time and ability to stay focused. Wallahu ta’ala a’lam.

One important point about this is that, sometimes, people do things simply because the people they love are doing them. How often have you wanted to do something just because people you admire or follow were doing it? Allah ﷻ says in the Qur’an, “إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا,” meaning, “Indeed, Allah and His angels send blessings upon the Prophet. O you who believe, send blessings upon him and greet him with peace.” Allah doesn’t just command us to send blessings, but first tells us that He and His angels do so. This is something Allah Himself does and then invites us to do as well.

Reciting Surah Al-Kahf on Friday

Thirteenth, it is recommended to recite Surah Al-Kahf on Fridays. Aisha reported that the Prophet ﷺ said, “Shall I tell you about a chapter whose greatness fills what is between heaven and earth? Whoever writes it will receive a similar reward, and whoever reads it on Friday will have their sins forgiven between that Friday and the next, plus three additional days.” Also, it is narrated that if someone reads the last five verses of Surah Al-Kahf before sleeping, Allah awakens them at any part of the night they wish.

Some of these narrations are weak or fabricated, but the Prophet ﷺ did say that whoever recites Surah Al-Kahf on Friday will have a light illuminated between that Friday and the next. It is recommended to read it on Friday as well as to recite the Qur’an in general, and if possible, complete its recitation on that day or the night preceding it.

Giving Charity on Friday

Fourteenth, it is recommended to give charity on Friday as much as one can afford, and it should ideally be done outside the masjid. Charity, of course, is encouraged because Friday is the best day of the week, and we want to maximize our good deeds on that day. However, I’m not sure why it specifies giving charity outside the masjid.

Performing Salat al-Tasbih on Fridays

Fifteenth, it is recommended to perform Salat al-Tasbih on Fridays.

Salat al-Tasbih is based on a very weak hadith, and most scholars discourage it because of this. However, some scholars say that if you perform it once in your lifetime, there is no harm in doing so. Wallahu a’lam.

Dedicating Fridays for Worship

Lastly, dedicate Fridays for the actions of the afterlife and avoid engaging in worldly work. Fridays are an ideal time for silat ar-rahim, or maintaining ties of kinship, especially if you have family members in the Muslim world, who often have Fridays off. Take this opportunity to call and check on them, especially since they might be off work and more available to talk. Allah knows best.

Beginning of the Next Hadith and Discussion

Bismillah. Alhamdulillah rabbil alameen. Assalamu alaykum wa rahmatullahi wa barakatuh. We will continue with the book of Imam Ibn Rajab, focusing on hadith number 11—a very important hadith that is one of the shortest in the collection but powerful in its meaning. This hadith has a lot to do with your personal life and your practice in matters of faith. This will be our discussion for tonight, inshallah.

Before we get there, I want to comment and thank Sheikh Ammar for giving us the opportunity to share his wisdom with us from the book of Imam Ibn Qudamah. The view from here is quite different than when you’re sitting as a student. Wallahi, it’s a privilege to be sitting as a student, because once you start teaching, going back to learning becomes extremely hard. No teacher you go to wants to teach you because they feel that you should be teaching them instead. So, when you have the privilege to sit down and learn, cherish it.

When given the chance to learn, go for it. Because when the day comes that you start teaching, it will be very hard to find someone to teach you. May Allah bless you all with beneficial knowledge in this life and in the afterlife.

Hadith Number 11: “Leave That Which Causes You Doubt for That Which Causes You No Doubt”

Bismillah, Alhamdulillah, wassalatu wassalamu ala Rasulillah.

Hadith number 11 is from Al-Hasan ibn Ali, the grandson of the Prophet ﷺ, who was like a flower to the Prophet ﷺ. He said, “I remember from the Messenger of Allah ﷺ, ‘Leave that which causes you doubt for that which causes you no doubt.’” Narrated by An-Nasa’i and At-Tirmidhi, who graded it a sahih hadith.

This is part of a longer hadith that includes the qunoot (supplication) of the witr prayer. Some narrations from At-Tirmidhi and Ibn Hibban add, “For truthfulness is tranquility, and lying is doubt.” Ibn Hibban’s wording includes, “Goodness is tranquility, and evil is doubt.”

This hadith, though short, is powerful. Some scholars say it may come as part of a longer hadith in which the Prophet ﷺ was teaching a supplication to his grandson, Al-Hasan ibn Ali. When the Prophet ﷺ passed away, Al-Hasan was about seven or eight years old. So he says, “I remember learning this from the Prophet ﷺ.” Then he adds, “For truthfulness is tranquility, and lying is doubt.”

The Importance of Truthfulness and Integrity

When you tell the truth, you feel strong and confident, no matter how absurd the truth may sound. If it’s what you saw, heard, or did, you can still stand there confidently, even against aggression, because you know it’s true. But if you are lying, the moment you’re under scrutiny, you begin to shake because you know you’re not telling the truth. Allah ﷻ says in the Qur’an, “بَلِ الْإِنسَانُ عَلَىٰ نَفْسِهِ بَصِيرَةٌ وَلَوْ أَلْقَىٰ مَعَاذِيرَهُ,” meaning, “Rather, man is a witness against himself, even if he presents excuses.”

This reminds us of the famous hadith of Ka’b ibn Malik and the three companions who did not go out with the Prophet ﷺ on the Battle of Tabuk. Ka’b said he was trying to fabricate a lie, but he thought, “Who am I kidding? This is the Messenger of Allah, and he will know.” So, he told the truth. By telling the truth, he became strong.

This hadith is telling us that if you follow the truth, you will feel at ease, no matter how hard it may be. If you are lying or fooling yourself, you won’t feel comfortable. Truthfulness brings tranquility and peace, while evil creates doubt and restlessness.

There’s a saying about checking your heart when you do something questionable, for example, when you go to an all-you-can-eat buffet and wonder if certain items are halal. You see others eating, and think, “I think it’s halal.” But if you put your hand on your heart, you might feel your heart racing because you know it might not be right. In contrast, if you act with full confidence, your heart will feel at ease. This narration, though weak, points to the idea that the heart can act as an indicator of doubtful matters.

Practicing Scrupulousness (Wara’) in Matters of Ambiguity

The scrupulous one hesitates when there is ambiguity rather than running into doubtful things, unlike many people today who seek out differing opinions to justify actions. If something is ambiguous, the scrupulous response is to avoid it. Even if something is allowable, avoiding it due to doubt is pious and shows a sense of wara’ (piety).

Hassan ibn Abi Sinan said, “There is nothing simpler than scrupulousness. If something causes you doubt, give it up.” This may be easy for someone like him, but for an average person, living with scrupulousness is a challenge.

There’s a story about Hassan ibn Abi Sinan, who was in business while being a scholar. His servant informed him that the sugar market was about to increase, so Hassan bought sugar at a lower price before the news spread. When the price increased, he felt guilty because he believed he had an unfair advantage. So he went back to the original merchant and disclosed his knowledge. The merchant replied, “I am pleased with the deal we made; it’s yours.” But Hassan still felt guilty, so he insisted on returning the transaction, giving up a profit equivalent to what could be millions in our time.

In comparison, Al-Miswar ibn Makhrama, one of the companions, had hoarded food to sell it for a better price, but when he saw clouds approaching, indicating that it might rain and thus lower prices, he felt guilty. Instead of benefiting from the price increase, he refused to make a profit and informed Umar ibn al-Khattab, who then praised him.

Imam Ahmad recommended avoiding profits from hoarding goods that are necessities if it leads to hardship for others. Similarly, if someone rents something to turn a profit, or takes advantage of ambiguity in transactions, Imam Ahmad advised giving any excess as charity.

The Balance in Practicing Wara’

In summary, the teachings of wara’ guide us away from doubtful matters, regardless of whether something is wholly haram. However, it’s essential to have balance. Shaykh al-Islam Ibn Taymiyyah said that complete piety is being able to recognize both the best of two goods and the worst of two evils.

As an example, consider someone asking if they can work at Walmart. Since Walmart sells both halal and haram items, it becomes a matter of whether the benefit outweighs the harm. A person should balance this decision, ensuring they fulfill their obligations without compromising their principles unnecessarily.

The Principle of Certainty Over Doubt

This hadith represents one of the major qawa’id fiqhiyyah (legal maxims) in Islamic law: al-yaqeenu la yazulu bish-shak, meaning “certainty is not removed by doubt.” For example, if you come to pray and doubt whether you have wudu, but you remember that you had wudu during Maghrib, then you should assume you still have it, as certainty is not negated by doubt.

This hadith is a reminder to prioritize clear guidance and to avoid ambiguity. Next week, we will continue with hadith number 12, inshallah. Jazakumullahu khair. Thank you for being here with us, and inshallah, after Salat al-Isha, we’ll have Sheikh Muhammad Faqih and Sheikh Waleed Basyuni join us to answer questions related to this hadith.

Assalamu alaykum wa rahmatullahi wa barakatuh.

Q&A

1. What is the recommended time to begin preparing for Jumu’ah, and why?
   Answer: Preparation begins on Thursday night to plan ahead, ensuring that one can attend Jumu’ah prayer calmly and fully focused.
2. Why is it preferable to bathe closer to the Jumu’ah prayer time?
   Answer: Bathing close to prayer time helps maintain freshness and cleanliness, both of which are emphasized for Jumu’ah.
3. What did the Prophet ﷺ recommend regarding dress and personal hygiene for Jumu’ah?
   Answer: The Prophet ﷺ recommended wearing clean, respectable clothing, using perfume, clipping nails, and brushing teeth, all of which reflect respect for the special day.
4. Why is it encouraged to walk calmly to the masjid for Jumu’ah?
   Answer: Walking calmly fosters tranquility, aligning one’s mind and heart with the peaceful and reverent atmosphere of prayer.
5. What should one avoid when entering the masjid if others are already seated?
   Answer: Avoid stepping over people’s shoulders or disrupting others by squeezing into rows. It’s best to sit where space is available without disturbing anyone.
6. What special act of recitation is recommended on Fridays, and what benefit does it bring?
   Answer: Reciting Surah Al-Kahf is recommended, which illuminates the week ahead with guidance and serves as a moral compass.
7. When is the “blessed hour” on Friday, and what is its significance?
   Answer: The blessed hour is a time on Friday when du’a (prayer) is most likely to be accepted. While scholars differ, it’s commonly believed to be just before sunset.
8. How can sending blessings upon the Prophet ﷺ on Fridays benefit a Muslim?
   Answer: Sending blessings upon the Prophet ﷺ brings spiritual reward and is a practice endorsed by Allah and His angels, making it especially virtuous on Fridays.
9. What does the hadith “Leave that which causes you doubt for that which causes you no doubt” teach?
   Answer: This hadith teaches that Muslims should avoid doubtful matters and prioritize clarity and truthfulness, as this fosters inner peace and confidence.
10. How does truthfulness relate to tranquility according to the lecture?
    Answer: Truthfulness provides strength and tranquility because a person feels confident and assured when they know they are telling the truth, even in challenging situations.
11. What is wara’ and how can it be practiced in everyday situations?
    Answer: Wara’ is the practice of avoiding doubtful matters and acting cautiously, even in permissible matters if they bring discomfort. It can be practiced by making choices that align with one’s moral clarity and peace of mind.
12. How does the legal maxim “certainty is not removed by doubt” apply in practice?
    Answer: It means that one should hold onto certainty when doubt arises. For instance, if you remember making wudu but have doubts about it later, you assume your wudu is still valid.

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Learning from history necessitates challenging the powerful.

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