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Praying Excessively at Night- Ibn al-Jawzi


 

Iblis has deceived some worshipers to perform a lot of night prayers. Some of them pray the entire night, and they feel happier when performing night and duha prayers more than obligatory prayers. Some fall asleep right before fajr and miss the obligatory prayer. Others wake up too lazy to work for sustaining their families.

 

I saw a Shaikh from among them named Husayn al-QazwinI walking a lot during the day in al-Mansur Masjid. When I inquired about this I was told that he does this so he does not fall asleep.

This does not conform with teachings of Islam or with sound intellect:
As for logic, the Prophet (sallallahu alaihi wasallam) said:

“Your body has a right over you, so wake up (when appropriate) and sleep (when appropriate) .

[Abu Dawud, 1369]

 
And He (sallallahu alaihi wasallam) used to say:

Adhere to moderate demeanor. Whoever arm-wrestles this religion will loose.”

[Musnad Ahmed 5/350, Hakim 1/312]

 
Anas, may Allah be pleased with him, said: “The Prophet (sallallahu alaihi wasallam) entered and saw a rope extended between two poles, he said:

‘What is this rope?’ They said: ‘it is a rope of Zainab, when she feels tired she hangs unto it.’ The Prophet (sallallahu alaihi wasallam) said:

‘Untie the rope, you should work actively until you feel tired, then you should rest.”

[Bukharee 3/278]

 

And Allah’s Messenger (sallallahu alaihi wasallam) said:

“If one of you feels sleepy then he should lie down until he is no longer sleepy. Because if he prays while he is sleepy he might curse himself (mistakenly) instead of seeking forgiveness.”

[Bukharee 1/271, Muslim 786]

 

As for the sound intellect:

Sleep re-energises a person, so when a person repells it, this might harm his body and mind.

 

So we seek refuge with Allah from ignorance.

 

If someone says: But we were informed that members of the Salaf  used to pray at night?

We say:

those individuals were gradual in doing so. They made certain not to miss fajr prayer and to take a nap during the day. They also did not eat much, so this worked out well for them. It was not reported to us that Allah’s Messenger (sallallahu alaihi wasallam) stayed awake an entire night. His Sunnah is more worthy of being followed.

 

Some of those falling for Iblis’s deception try to insinuate to others that they were up praying last night. So they would say: So and so, the Adhan giver, gave adhan on time.

 

If this person did not intent to show-off then he has made public his action, which will result in reducing his reward.

 

[Talbees Iblees by Imam Ibn al-Jawzi, page 240-242]

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Charity and Prayer are not accepted if….


Abu Al-Malih reported on the authority of his father who said that the Prophet [sallallahu alaihi wasallam] said:

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“Allah does not accept charity from Ghulül [1], nor does He accept prayer without purification.”

[Sunan Abu Dawud, vol. 1, no. 59, sahih]

 

Abu Hurairah [radiAllahu anhu] narrated that the Messenger of Allah [sallallahu alaihi wasallam] said:

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“Allah – the Exalted, Majestic is His mention – does not accept the prayer of one of you, when he commits Hadath [2] until he performs Wudü’.”

[Sunan Abu Dawud, vol. 1, no. 60, sahih]

 

 

‘All bin Abi Talib, may Allah be pleased with him, narrated that the Messenger of Allah [sallallahu alaihi wasallam] said:

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“The key to prayer is purification, and its sacredness (begins) with the Takbir, and its release is the Taslim.” 

[Sunan Abu Dawud, vol. 1, no. 61, Hasan]

 

Comments:

»»» Charity given from unlawfully earned wealth; via cheating, theft, robbery, bribery, and extortion, etc., are not accepted by Allah.

1] Ghulül means that which is treacherously acquired; and specifically it means taking from the spoils of war before they are divided among the soldiers by the leader.

»»» Purification is a condition for the acceptance of Salat. In case water cannot be used, Tayammum will substitute.

2] Referring to whatever invalidates Wudu

»»» If one breaks Wudü’ in the course of Salat, one shall leave the prayer and perform Wudü’ all over again 

 

 

Recommended Supererogatory Prayer Following Friday Prayer- Shyakh Ibn Baz [rahimahullah]


 

Question: Our Eminent Shaykh. First of all, please accept our heartfelt regards for your kindness in quickly answering the questions coming to you from Moroccan pilgrims. Now I have some queries. How should we offer the supererogatory prayer following the Friday Prayer?

[Part no. 30; Page no. 270]

 

Answer:

After the Friday Prayer, it is recommended to offer four Rak’ahs (i.e. Sunnah of the Zhuhr prayer), following the practice of the Prophet (peace and blessings of Allah be upon him) who said: 

When one of you has offered the Friday Prayer, he should follow it with four (supererogatory) Rak’ahs.

[Related by Muslim, book on friday, chapter on offering salah after the friday prayer, no.881]

 

Therefore, the supererogatory prayer following the Friday Prayer is to perform four Rak’ahs, and it is recommended to divide it into two (i.e. offering every two Rak’ahs discretely), with two Tasleems. This is the recommended way of offering it. But, if one offers it as two Rak’ah with one Tasleem, it will be sufficient for him.

 

However, it is better to offer four Rak’ahs Sunnah after the Friday prayer. It is reported from the Prophet (peace and blessings of Allah be upon him) that he used to pray two Rak’ahs at home after the Friday prayer.

 

Nevertheless, his command to offer four Rak’ahs should be more effective and have more consideration. Thus, the proved act of Sunnah is to offer four Rak’ahs after the Friday prayer whether in the Mosque or at home, and it is recommended to offer them evenly divided with two Tasleems.

 

[A question was asked to His eminence after a lecture he has delivered in the Holy Mosque on 28-12-1418 AH]

Source: alifta.com

 

Ruling on Performing Salah wearing tight clothes that display the shape of one’s private parts


 

Wearing tight clothes is something religiously Haram [forbidden] and medically not recommended for its negative effects on the body. Some of those who wear them are not even able to prostrate themselves in Salah. If such clothes lead a muslim to abandon Salah then wearing them is totally forbidden. It is indeed proved that most of those who wear tight clothes do not perform Salah. And if they do, they perform it in the way the hypocrites do!!!

 

Many muslims of today do their Salah wearing tight clothes that shape their private parts or even display a part of them.

 

Al-Hafith Ibn Hajar related from Ashhab that the later held the opinion that

if a person performed his salah wearing trousers and was able to wear something else, he should repeat it [for the one he did wearing trousers is invalid] within its time unless these trousers are thick. Some hanafis held the opinion that doing Salah wearing trousers is something detested.

[ Fath Al-Bārī (vol. 1 / p.476).]

 

 

Those reverend ‘Ulamah delivered such rulings concerning wide trousers, what would they have said had they seen the tight ones with which muslims of today do their Salah??

 

The eminent scholar Al-albani said:

‘Trousers have two main hedious things;

the first; those who wear it are actually imitating the disbelievers. Muslims of old days used to wear wide trousers [Sarāwil], like those [wide ones] some Syrians and Lebanese still wear. Tight clothes is one of the things the colonizing nations left behind in the colonized nations which the later adopted easily because of their ignorance [in religion] and simple mindedness.

 

The second is that this kind of [tight] trousers shapes one’s private parts- which extend from the knees up to the navel for males. The praying person should be far away from such disobedience especially when he prostrates himself to Allah .

 

The private parts of those who wear such clothes are clearly displayed (when they prostrate themselves in Salah)!! what kind of Salah is this before the hands of the Rabb??

 

Many young muslim men forbid women from wearing tight clothes because it displays the size of their bodies but they forget to apply the same rule on themselves. There is no difference between men and women concerning wearing tight clothes which display the size of one’s private parts. Young muslims should be aware of this. Few are those who know and apply this rule on themselves’ [1]

 

If a muslim performs his Salah wearing wide trousers, the Salah is valid and correct. It is better thought to wear a Qamīs that covers the part of the body between the knees and the navel.

 

If it is longer to cover half of the legs or even the heels, it would be even better.[2]

 

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(1) This is an answer to a question raised by Abū Ishāq Al-Huwainy from Egypt, and it was recorded in Jordan, on Muharram 1407 Hijra. Refer to Al-Albānī’s book “Hijāb Al-Mar’ah al-Muslimah Fil Kitab Wa Asunnah”, the fourth condition of the muslim woman’s Hijāb which is “It should be very wide so as not to display the size of her

body or any part of it” (p.59..).

 

Muslim men and women share the same ruling, but it is widely violated by men of these days; most of them do their Salah wearing tight trousers. There is no might but with Allah .

The prophet sallallahu alaihi wasallam said:

“Forbade that a muslim performs Salah wearing tight trousers with no Ridaover it”.

This hadīth was narrated by Abū Dāwūd and Al-Hākim. It is a sound hadīth as is mentioned in “Sahīh Al-Jāmi’As-Sagīr” (no.6830), At-Tahāwī in “Sharh Ma‘ānī Al-’Āthār” (vol.1 / p.382). Refer to Shaikh Hmūd Tuwaijir’s book “Al-Idāh Wat Tabyīn Limā Waqa‘a Fihī Al-Aktharūn Min Mushābahat Al-Mushrikīn” (pp.77-82).

 

 

2) Taken from Shaikh Abdul Azīz Ibn Baz “Fatāwā” (vol.1 / p.69). This is also the ruling which the Permanent Committee for Scientific Researches and Religions Rulings delivered for a question raised about performing Salah wearing [tight] clothes.

The question is registered in the Department of Research (no. 2003). The answer for this question was as follows:

‘If these trousers do not display the size of the private parts due to their widness, nor are they transparent but thick, one’s Salah is valid.

If the case is the opposite; i.e. the trousers are tight or transparent that the private parts are displayed, then one’s Salah  is null and void.

If only the size of one’s private parts is clear when wearing such clothes, then one’s Salah is detested except if one has no other alternative but wearing them. May Allāh  guide us to the right path.

 

[Source:  The Clarified Ruling Of Mistakes Done In Salah  By: Mashhūr Hasan Āl Salmān, pg20-21]

 

For more rulings on Salah, Click here.

 

An Etiquette During Jumu’ah


 

Ibn’Umar (may Allah be pleased with him) narrated that the Prophet (peace and blessings be upon him) said,”

If one of you yawns on Friday (while the Imam is giving the sermon), let him change from the place he’s sitting to another.”

Collected by Abu Da’wud, 1119; At-Tirmidhi, 526; Ibn Khuzaymah, 1819; graded as saheeh by Albani.

In his ‘Awn al-Ma’bood Sharhus Sunnan Abu Dawud’, Imam Sharaf Al-Haqq al-Azeem Aabaadi comments:

1. Ibn Khuzaymah titled a chapter in his Saheeh “The Recommendation for the drowsy person to change his place on Friday”

2. The Prophet (peace and blessings be upon him) didn’t intend the entire day in this hadeeth. What he meant was that if you are in the masjid waiting for the Jumu’ah prayer or during the Khutbah. However this action occurs more during the sermon.

3. The wisdom in changing the sitting place is that moving removes sleepiness. There is also a possibility that the wisdom for this action is moving from the place where he suffered inattention due to his dozing to another. If he dozes off while sitting then there is no harm for him in that action. The Prophet (peace and blessings be upon him) ordered his companions (may Allah be pleased with them) who dozed off while waiting for Fajr in the valley to move.

4. The person waiting for the prayer is in prayer. Yawning while praying is from Shaytaan. And maybe the command for moving is the elimination of Shaytaan’s relationship to the person sitting down negligent about Allah in the masjid, or the person listening to the Khutbah or the person being involved in anything fruitful

 

{ Taken from ‘Awnul Ma’bud Sharhus Sunnan Abu Dawud}

Translated by Abu Aaliyah Abdullah

 

Related Link: Those who distracts themselves with Mobiles during Jumuah Khutbah.

“I Wish To be Killed Following The Sunnah”


 

Ibn Al-’Arabi Al-Maaliki said: ‘I once invited Shaikh Abu Bakr Al-Fihri in Muharras Ibn Ash-Shawwa’ at Ath- Thagr. Abu Bakr was of those eminent Shaikhs who earnestly followed the prophet’s example in raising his hands in Salaat. He arrived at the Thagr where I teach.

 

The Shaikh entered the mosque and stood in the first row. And I was standing at its end near a window looking over the sea to enjoy the breeze. In the same row, there were the chief of the sea crew Abu Thamnah, his deputy and some members of the crew waiting for the Imaam to lead them in the Salaat.

 

During his [Naafilah] Salaat, the Shaikh raised his hands when doing Ruku‘ and when raising from it. Abu Thamnah addressed his companions: ‘Do you see what has this eastern done?! Go and Kill him and throw his body in the sea and let no one see you’. Hearing this, I felt that my heart jumped into my throat and said to them: ‘Subhaana Allaah, this is the great Faqeeh [scholar] of our time, At-Turtushi’.

 

They asked: ‘Why does he raise his hands then?’

 

I said: ‘This is the prophet’s (Sallallahu alaihi wasallam) Sunnah and Imaam Maalik’s Mathhab as is narrated by the scholars of Madinah(*)’. Then I tried to keep them calm and quiet till the Shaikh finished his Salaat. We, then, returned back to the  residence at the Muharris. The Shaikh noticed my anger and inquired about the reason. I told him the whole thing.

 

He, then, laughed and said:

‘Indeed, I wish to be killed following the Sunnah’.

 

I said: ‘You should not do this; you are in a town where if you follow this Sunnah you will be killed’. He then said: ‘leave aside this idle talk and lets discuss something more useful’.(1)

 

FOOTNOTES:
(*) Ibn Abdil Hakam said: ‘Ibn Al-Qaasim was the only one to relate from Maalik that he used not to raise his hands in Salaat. We believe in the opposite’. See: “Al-Qawaanin Al-Fiqhiyyah” (p. 64).
(1) “Ahkaamul Qur’aan” (vol. 4 / p. 1900). It was also mentioned by Al-Qurtubi in “At- Tafsir” (vol. 19 / p. 279) and Ash-Shaatibi in “Al- I‘tisaam” (vol. 1 / p. 295).

 
[Taken from “The Clarified Ruling Of Mistakes Done In Salaah” By Sh. Mashhur Hasan Aal Salmaan, p. 95]

Imaam makes a mistake but doesn‟t understand what the congregation is referring to when they say “subhaan Allaah” to draw his attention to it.

September 13, 2012 Leave a comment

If the imaam makes a mistake and misses an obligatory part of the prayer, and the congregation remind him of the mistake (by saying  subhaan Allah‖), but he does not understand what they mean or does not know when or where he made the mistake, and continues to move on to other obligatory acts which do not include the missed
act, then there a number of opinions as to how they should make him understand. The best of these opinions is that they should remind him of the act by the particular supplication for that act, e.g., saying subhaana Rabbi al-Azeem if it was the rukoo‘ or subhaana Rabbi al-Ala if it was the prostration, or Rabbighfir li if it was the sitting between the two prostrations, etc.

(al-Mughni ma‘a al-Sharh al-Kabeer, 1/707)

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