Prayer

At what time do daily prayers occur?

2012-03-08T20:01:00.004+07:00

At what time do daily prayers occur? - Muslims observe five formal prayers each day. The timings of these prayers are spaced fairly evenly throughout the day, so that one is constantly reminded of God and given opportunities to seek His guidance and forgiveness.

Muslims observe the formal prayers at the following times:

Muslim Prayers

Fajr (pre-dawn): This prayer starts off the day with the remembrance of God; it is performed before sunrise.

Dhuhr (noon): After the day's work has begun, one breaks shortly after noon to again remember God and seek His guidance.

'Asr (afternoon): In the late afternoon, people are usually busy wrapping up the day's work, getting kids home from school, etc. It is an important time to take a few minutes to remember God and the greater meaning of our lives.

Maghrib (sunset): Just after the sun goes down, Muslims remember God again as the day begins to come to a close.

'Isha (evening): Before retiring for the night, Muslims again take time to remember God's presence, guidance, mercy, and forgiveness.

In Muslim communities, people are reminded of the daily prayer times through the calling of the adhan. For those in Muslim-minority communities, computerized adhan programs are available.

In ancient times, one merely looked at the sun to determine the various times of day for prayer. In more modern times, daily prayer schedules are often printed which precisely pinpoint the beginning of each prayer time. To determine the prayer times for your area, choose your location from the following Prayer Time tool: Islamic Prayer Times Around the World

How to attain Humility in Prayers

2012-01-09T16:35:00.002+07:00

How to attain Humility in Prayers - In an environment with increasing distractions how do we make our prayers more beneficial for our selves? Following is an excerpt from "Inner Dimensions of Islamic Worship", a compilation of Imam Ghazali's works that can inspire us to develop humility and become closer to God through prayer.

God, says in the Quran:

'And perform the Prayer in remembrance of Me.'
[Ta Ha, 20:14]

'Do not be one of those who are neglectful.'
[al-A'raf, 7:205]

'Do not approach the Prayer when you are intoxicated, until you know what you are saying.'
[al-Nisa', 4:43]

Some say that 'intoxicated' means inebriated by many anxieties, while others say it means drunk on the love of this world According to Wahb, the meaning is obviously a caution against worldly attachment, since the words 'until you know what you are saying' explain the underlying reason. Many are those who pray without having drunk wine, yet do not know what they are saying in their Prayers!

Prophet Muhammad said:

'If a man performs two cycles of Prayer without the distraction of any worldly thought, all his previous sins will be forgiven.' (al-Bukhari/Muslim)

'Prayer is nothing but submissiveness, humility, supplication, sighing and remorse, holding out your hands and saying: "O God! O God!" Otherwise it is fruitless.' (al-Tirmidi/al-Nasai)

In the earlier scriptures, we find these words attributed to God, Glorified is He: 'I do not accept the Prayers of everyone who prays. I accept the Prayers of none but those who are humble before My Majesty, who are not arrogant towards My servants, and who feed the poor and hungry for My sake.'

Prophet Muhammad also said:

'Ritual Prayer was made obligatory, Pilgrimage and circumambulation were ordained, and the rites of sacrifice were instituted, all for the purpose of ensuring remembrance of God, Exalted is He. If your heart is devoid of awe and reverence for the One Remembered, who is the aim and the goal, what is your remembrance worth?' (Abu Daud/al-Tirmidi)

This advice was given to someone by the Prophet, on him be peace: 'When you pray, pray like a person who is saying farewell,' (Ibn Maja/al-Hakim/al-Baihaqi) i.e. saying farewell to himself, to his passions and to his life, before setting off on the journey to his Lord.

Again God Almighty reminds us in the Quran:

'O Man, you labor towards your Lord laboriously, and you shall meet Him.'
[al-Inshiqaq, 84:6]

'Be aware of God, for it is God who teaches you.'
[al-Baqarah, 2:282]

'Be aware of God, and know that you are going to meet Him.'
[al-Baqarah, 2:223]

Prophet Muhammad reminds us: 'If a man's Prayer does not deter him from indecency and mischief, he gains nothing from God but remoteness.' (al-Tabarani)

Since Prayer is intimate communion, how can it go with heedlessness? Bakr ibn Abdullah said:

'O believers, if you wish to enter the presence of your Lord without permission, and to speak with Him without an interpreter, you have only to enter!'

When someone asked him how this could be he said:

'You do your ablution correctly and enter your prayer-niche ... There you are! You have entered your Lord's presence without permission and may now speak to Him without an interpreter.'

Said Aisha, may God be pleased with her:

'God's Mes senger would talk to us and we to him, but when it was time for Prayer it seemed as though he did not know us, nor we him.' (Azdi - mursal) This was because they were completely in awe of God the most Great and Glorious.

The Prophet said:

'God has no regard for a Prayer in which a man's heart is not present as well as his body.'

It is said that when Abraham , God's special friend, got up to pray, the throbbing of his heart could be heard from a distance.

When Said al-Tanukhi (Muslim jurist 776/854 CE) was praying, tears used to flow incessantly down his cheeks and onto his beard.

God's Messenger once saw a man playing with his beard during the Prayer, so he said: 'If this man's heart was submissive, every part of his body would also act with humility.' (al-Tirmidi - daif)

It is related that al-Hasan noticed a man playing with pebbles as he prayed: 'O God, marry me to the maidens of Paradise!.' Al-Hasan said 'A poor suitor you are. You propose to the maidens of Paradise while playing with pebbles!'

Someone asked Khalaf ibn Ayyub (Islamic scholar and poet from Al-Andalus 1013/1081 CE):

'Don't the flies bother you so much during your Prayer that you have to chase them away?'

He replied:

'I do not make a habit of anything that would spoil my Prayer.'

When asked how he had acquired such patience, he said:

'I have heard that culprits patiently endure the Sultan's whip, because this gives them a reputation for being "able to take it." They boast of their patient endur ance. Here am I, standing before my Lord in Prayer. Am I going to budge for a fly?'

It is related of Muslim ibn Yasar that, when he wanted to pray, he would say to his family:

'You may talk, for I shall not hear you'.

It is said that he was praying one day in the Great Mosque of Basra, when a corner of the building collapsed. This attracted a crowd, but he was quite unaware of what had happened until he had finished his Prayer.

Whenever the time of Prayer approached, Ali ibn Abi Talib, may God be pleased with him and ennoble his countenance, used to quake and change color. They asked him:

'What is the matter with you, Commander of the Believers?'

To this he would reply:

'The time has come for a trust which God offered to the heavens and the earth and the mountains, but they refused to carry it; they were wary of it, but I have taken it on.'

It is said of al-Husayn ibn Ali that he used to turn pale when he made his ablution. When his family asked him what came over him during his ablution, he would say: 'Do you realize before Whom I wish to stand in Prayer?'

According to Ibn Abbas, may God be pleased with him and his father, the Prophet David, God bless him and give him peace, used to say in his intimate Prayers:

'My God, who inhabits Your House? And from whom do you accept the Prayer?'

Then God told him by inspiration:

'David, he who inhabits My House, and he whose Prayer I accept, is none but he who is humble before My Majesty, spends his days in remembrance of Me and keeps his passions in check for My sake, giving food to the hungry and shelter to the stranger and treating the afflicted with compassion. His light shines in the sky like the sun. If he invokes Me, I am at his service. If he asks of Me, I grant his request. In the midst of ignorance, I give him discernment; in heedlessness, remembrance, in darkness, light. He stands out among ordinary people as Paradise towers over earthly gardens, its rivers inexhaustible and its fruits not subject to decay.'

It is related of Hatim al-Asamm, may God be pleased with him, that he said, in answer to a question about Prayer:

'When the time for Prayer is at hand, I make a proper ablution, go to the spot where I intend to pray and sit there till all my limbs and organs are in a collected state. Then I stand up to perform my Prayer, placing the Kaba between my brows, the Bridge- over-Hell beneath my feet, Paradise to my right and Hell to my left, and the Angel of Death behind me, thinking all the while that this is my final Prayer. Then I stand between hope and fear. I carefully pronounce "Allahu Akbar!" Then I recite the Quran harmoniously, bow in humility and prostrate myself submissively. I then sit back on my left haunch spreading out the top of my left foot and raising my right foot on the toes. I follow this with sincerity. Then I wonder whether or not my Prayer has been accepted.'

Ibn Abbas (Cousin of the Prophet), may God be pleased with him and with his father, once said:

'Two modest cycles of Prayer, performed in full awareness, are better than a whole night's vigil when the heart is inattentive.'

Abu Hamid al-Ghazali (450-505 AH / 1058-1111 AD) Also known as Imam Ghazzali is a prominent Muslim jurist and theologian of the 12th Century. He wrote on a wide range of topics including jurisprudence, theology, mysticism and philosophy. ( islamicity.com )

Taraweeh Prayers in Ramadan

2011-08-19T14:50:00.001+07:00

Taraweeh Prayers in Ramadan - Special prayers are said each evening of the holy month - When the month of Ramadan begins, Muslims enter into a period of discipline and worship: fasting during the day, and praying throughout the day and night. During Ramadan, special evening prayers are conducted during which long portions of the Qur'an are recited. These special prayers are known as taraweeh.

The word taraweeh comes from an Arabic word which means to rest and relax. The prayer can be very long (well over an hour), during which one stands upright to read from the Qur'an and performs many cycles of movement (standing, bowing, prostrating, sitting). After each four cycles, one sits for a brief period of rest before continuing -- this is where the name taraweeh ("rest prayer") comes from.

During the standing portions of the prayer, long sections of the Qur'an are read. The Qur'an is divided into equal parts (called juz) for the purpose of reading sections of equal length during each of the Ramadan nights. Thus, 1/30 of the Qur'an is read on successive evenings, so that by the end of the month the entire Qur'an has been completed.

It is recommended that Muslims attend the taraweeh prayers in the mosque (after 'isha, the last evening prayer), to pray in congregation. This is true for both men and women. However, one may also perform the prayers individually at home. These prayers are voluntary, but are strongly recommended and widely practiced.

There has been some dispute about how long the taraweeh prayer is supposed to be: 8 or 20 raka'at (cycles of prayer). It is without dispute, however, that when praying the taraweeh prayer in congregation, one should start and end with the imam, according to the number that he performs. Night prayers in Ramadan are a blessing, and one should not argue about this fine point. For more details about the evidence in support of each opinion, please see the articles linked below.

Saudi Arabia television broadcasts the taraweeh prayers live from Mecca, Saudi Arabia, now with simultaneous subtitling of the English translation. See the links below to watch. ( about.com )

The Importance of Prayer

2010-08-05T17:30:00.001+07:00

The importance of the prayer in Islam cannot be understated. It is the first pillar of Islam that the Prophet (peace be upon him) mentioned after mentioning the testimony of faith, by which one becomes a Muslim. It was made obligatory upon all the prophets and for all peoples. Allah has declared its obligatory status under majestic circumstances. For example, when Allah spoke directly to Moses, He said,

"And I have chosen you, so listen to that which is inspired to you. Verily, I am Allah! There is none worthy of worship but I, so worship Me and offer prayer perfectly for My remembrance." [Taha 13-14]

Similarly, the prayers were made obligatory upon the Prophet Muhammad (peace be upon him) during his ascension to heaven. Furthermore, when Allah praises the believers, such as in the beginning of surah al-Muminoon, one of the first descriptions He states is their adherence to the prayers.

Once a man asked the Prohpet (peace be upon him) about the most virtuous deed. The Prophet (peace be upon him) stated that the most virtuous deed is the prayer. The man asked again and again. The first three times, the Prophet (peace be upon him) again answered, "The prayer," then on the fourth occasion he stated, "Jihad in the way of Allah." [This is form a hadith recorded by Ahmad and ibn Hibban. According to al-Albani, the hadith is hasan. Muhammad Nasir al-Din al-Albani, Sahih al-Targheeb wa al-Tarheeb (Beirut: al-Maktab al-Islami, 1982), vol. 1, p. 150]

The importance of prayer is demonstrated in the many of the Prophet’s statement. For example, the Prophet (peace be upon him) said,

"The first matter that the slave will be brought to account for on the Day of Judgment is the prayer. If it is sound, then the rest of his deeds will be sound. And if it is bad, then the rest of his deeds will be bad." [Recorded by al-Tabarani. According to al-Albani, it is sahih. Al-Albani, Sahih al-Jami, vol.1, p. 503.

The importance of the prayers lies in the fact that no matter what actions one performs in his life, the msot important aspect is one’s relationship to Allah, that is, one’s faith (imaan), God-consciousness (taqwa), sincerity (ikhlas) and worship of Allah (`ibaadah). This relationship with Allah is both demonstrated and put into practice, as well as improved and increased, by the prayer. Therefore, if the prayers are sound and proper, the rest of the deeds will be sound and proper; and if the prayers are not sound and proper, then the rest of the deeds will not be sound and proper, as the Prophet (peace be upon him) himself stated.

In reality, the prayer is performed properly – with true remembrance of Allah and turning to Him for forgiveness – it will have a lasting effect on the person. After he finishes the prayer, his heart will be filled with the remembrance of Allah. He will be fearful as well as hopeful of Allah. After that experience, he will not want to move from that lofty position to one wherein he disobeys Allah. Allah has mentioned this aspect of the prayer when He has said,

"Verily, the prayer keeps one from the great sins and evil deeds" (al-Ankaboot 45). Nadwi has described this effect in the following eloquent way,

Its aim is to generate within the subliminal self of man such spiritual power, light of faith and awareness of God as can enable him to strive successfully against all kinds of evils and temptations and remain steadfast at times of trial and adversity and protect himself against the weakness of the flesh and the mischief of immoderate appetites. [Nadwi, p. 24]

The overall affect that the properly performed prayers should have upon humans is described in other verses in the Quran:

"Verily, man was created impatient, irritable when evil touches him and niggardly when good touches him. Except for those devoted to prayer those who remain constant in their prayers…" (al-Maarij 19-23).

As for the Hereafter, Allah’s forgiveness and pleasure is closely related to the prayers. The Messenger of Allah (peace be upon him) said,

"Allah has obligated five prayers. Whoever excellently performs their ablutions, prays them in their proper times, completes their bows, prostrations and khushu` [Khushu` in the prayer is where the person’s heart is attuned to the prayer. This feeling in the heart is then reflected on the body. The person remains still and calm. His gaze is also lowered. Even his voice is affected by this feeling in the heart. For more details on this concept (as well as the difference between it and khudhu`), see Muhammad al-Shaayi, al-Furooq al-Laughawiyyah wa Atharahaa fi Tafseer al-Quran al-Kareem (Riyadh: Maktabah al-Ubaikaan, 1993), pp. 249-254.] has a promise from Allah that He will forgive him. And whoever does not do that has no promise from Allah. He may either forgive him or punish him." [Recorded by Malik, Ahmad, Abu Dawud, al-Nasa’I and others. According to al-Albani, it is sahih. Al-Albani, Sahih al-Jami, vol. 1, p. 616.] ]

The prayers are a type of purification for a human being. He turns and meets with his Lord five times a day. As alluded to above, this repeated standing in front of Allah should keep the person from performing sins during the day. Furthermore, it should also be a time of remorse and repentance, such that he earnestly asks Allah for forgiveness for those sins that he committed. In addition, the prayer in itself is a good deed that wipes away some of the evil deeds that he performed. These points can be noted in the following hadith of the Prophet (peace be upon him):

"If a person had a stream outside his door and he bathed in it five times a day, do you think he would have any filth left on him?" The people said, "No filth would remain on him whatsoever." The Prophet (peace be upon him) then said, "That is like the five daily prayers: Allah wipes away the sins by them." (Recorded by al-Bukhari and Muslim.)

In another hadith, the Prophet (peace be upon him) said,

"The five daily prayers and the Friday Prayer until the Friday prayer are expiation for what is between them." (Recorded by Muslim.) / ( islaam.com )

A Brief Discussion on Hijrah

2009-03-19T16:24:00.000+07:00

A Brief Discussion on Hijrah. In his explanation (sharh) of Imaam Muhammad bin 'Abdil-Wahhaab's treatise Thalaathat-ul-Usool, Shaikh 'Abdur-Rahmaan bin Qaasim [Died 1392H], may Allah have mercy on him, said:

The author states: “Hijrah means: Moving from a Land of Shirk to a Land of Islam.” This is in order to preserve one’s religion. The Muhaajireen (migrants) were called by this name because they left behind their lands and homes where they had grown up, for the sake of Allah, and instead joined a land in which they had no family or wealth. This was the case when they migrated to Madeenah. Therefore, everyone that separates himself from his homeland is a Muhaajir (migrant). The root of the word “Muhaajarah” comes from breaking away, separating oneself and remaining far away from somebody.

The author says: “It is obligatory upon this ummah to migrate from a Land of Shirk to a Land of Islam.” This is affirmed by the Book, the Sunnah and the unanimous consensus of the scholars. The one who abandons Hijrah is threatened with punishment. Several scholars have relayed that there is consensus on the obligation of Hijrah from the Land of Shirk to the Land of Islam. In fact, Allah obligated the Hijrah upon His Messenger (sallallaahu 'alayhi wa sallam) and his Companions before He obligated fasting and Hajj, as is agreed upon in the books of principles and subsidiary issues, and well known from the Religion by necessity.

His statement: “And this is everlasting until the (Final) Hour is established” is based on the unanimous agreement of the trustworthy scholars. Shaikh-ul-Islam (Ibn Taimiyyah) said: “One cannot be safe from Shirk unless he remains far away from its adherents.”

The author continues: “The proof for this is Allah’s saying: “Verily, as for those whom the angels take (in death) while they are wronging themselves…” i.e. by residing amidst the disbelievers. This ayah was revealed concerning a group of people from the inhabitants of Makkah who professed Islam but yet did not migrate. So Allah says: “Verily, as for those whom the angels take (in death).” He is either referring to the Angel of Death and his supporters or just the Angel of Death alone, since the Arabs would speak to one person using the plural form. “…while they are wronging themselves…” by abandoning Hijrah. “They (angels) will say (to them): ‘In what (condition) were you?’” Meaning: Why did you keep living here and not make Hijrah? This is a rebuking, reprimanding, and scolding type of question. Its meaning is: Why did you continue to live here and not make Hijrah? Which side were you on? This is even though the angels know well what side those who didn’t make Hijrah, after it was obligated on them, were on.

Allaah’s saying: “We were weak and oppressed in the earth" means: “We were not able to make Hijrah. We did not have the ability to leave our land nor to travel through the earth.”

“They (angels) will say: ‘Was not the earth of Allah spacious enough for you to migrate therein?’” This refers to Madeenah – such that they migrate to it and abandon the people of Shirk. The angels did not accept their excuse. And in a hadeeth, it states: “Whoever commingles with a polytheist and resides with him, then he is indeed like him.” [Reported by Abu Dawood and others in various ahaadeeth]

Concerning Allah’s statement: “…Such men will find their abode in Hell – what an evil destination”, this means: What an evil path to Hell. This shows that the one who abandons Hijrah after it has been made obligatory on him is committing one of the major sins.

Allaah’s saying: “…Except the weak ones among men, and women and children…” refers to those who are unable to perform the Hijrah. The word “children” here refers to both male and female children before the age of puberty.

“Who cannot devise a plan” means: To separate themselves from the polytheists. So these types of people cannot devise a plan or do not have monetary means or power to leave. “Nor are they able to direct their way” means: They do not know of any way to leave from Makkah to Madeenah, since it had become a land of Islam.

“These are the ones whom Allah is (most) likely to forgive” meaning: He will pardon those who failed to make Hijrah due to weakness and valid excuses. When Allah uses “likely” for Himself, it is binding since it is something He desires.

“And Allah is Ever Oft-Pardoning, Most Forgiving.” This means that He is Oft-Pardoning, overlooking their trespasses, and Most Forgiving to those who turn to Him in repentance. He does not burden a soul with a responsibility except that He gave it the ability to handle it.

Ibn ‘Abbaas said: “My mother and I used to be from among the weak ones, and the Prophet (sallallaahu 'alayhi wa sallam) would supplicate for the weak ones while in prayer.”

Allaah says: “O My servants who believe (in Me)! Verily, My earth is spacious.” Allah orders His believing servants to migrate from the land in which they are not able to establish the Religion to His vast earth. So He informs us that the earth is not constricted, but rather vast, encompassing all of the creatures. If a person is in a land in which he cannot openly practice his Religion, then indeed Allah has made the earth vast for him so that he could worship him in it as He has commanded him.

Hijrah is likewise obligatory upon everyone that resides in a land in which sins are openly committed and he is not able to change that. Allah then says: “So to Me alone, perform your worship.” This means: “Single Me out in worship in My vast earth, which I created as well as everything upon it for you. And I created you upon it to worship Me.”

In a qudsee hadeeth, Allah says: “Son of Adam, I created you for My sake (i.e. to worship Me.), and I created all things for your sake.”

The author states: “Al-Baghawee, may Allah have mercy on him, said…” His nickname was Muhyee-us-Sunnah, Abu Muhammad Al-Husayn bin Mas’ood Al-Faraa’. He was the author of the Tafseer, Sharh-us-Sunnah and other books. He passed away in 516H.

He (i.e. Al-Baghawee) said: ‘The reason for the revelation of this ayah was due to some Muslims who had resided in Makkah and did not migrate (to Madeenah). Allah called out to them using the title of Eemaan (for them).” He reported this on a group amongst the Taabi’een. So he is implying that the one who abandons Hijrah after it has been made obligatory on him is not a disbeliever. Rather, he is sinful and disobedient by having abandoned it. So he is still a believer, but yet has deficient Eemaan. Therefore, he is one of the sinful believers.

The author (i.e. Muhammad bin ‘Abdil-Wahhaab) continues: “The proof for Hijrah from the Sunnah is…”, i.e. proof for the obligation of performing Hijrah from the Land of Shirk to the Land of Islam from the Sunnah of Muhammad (sallallaahu 'alayhi wa sallam), which we were ordered to follow.

The Prophet (sallallaahu 'alayhi wa sallam) said: “Hijrah will not cease until repentance ceases…” This means: Migrating from the Land of Shirk to the Land of Islam will not come to an end until the repentance comes to an end, i.e. until repentance ceases to be accepted from those who repent. This hadeeth shows that so long as repentance is accepted, Hijrah is obligatory due to its presence.

As for the hadeeth of Ibn ‘Abbaas: “There is no (more) Hijrah after the Conquest (of Makkah), but instead Jihaadand (good) intention” then what this means is: “There is no (more) Hijrah after the Conquest of Makkah from Makkah to Madeenah since Makkah had become a Land of Islam after it was conquered. This was since a group of people wanted to migrate from Makkah to Madeenah thinking that this was something encouraged. So the Prophet (sallallaahu 'alayhi wa sallam) explained to them that he only encouraged this when Makkah was a Land of Disbelief. But as for when it became a Land of Islam, then it did not apply anymore. So this means: “There is no (more) Hijrah from Makkah to Madeenah.” But as for the establishment and continuity of Hijrah from the Lands of Shirk to the Lands of Islam, then this is well-known by way of the texts and unanimous agreement.

Related to Hijrah

2009-03-19T15:11:00.000+07:00

Related to Hijrah. Related to Hijrah and Separating from the Lands of Shirk. Allah says: "Verily, as for those whom the angels take (in death) while they are wronging themselves (by not performing Hijrah), they (angels) will say (to them): 'In what (condition) were you?' They will reply: 'We were weak and oppressed in the earth.' They (angels) will say: 'Was not the earth of Allah spacious enough for you to migrate therein?' Such men will find their abode in Hell - what an evil destination! Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way. These are the ones whom Allah is (most) likely to forgive, and Allah is Ever Oft-Pardoning, Most Forgiving. And whosoever migrates in the Way of Allah, he will find many dwelling places and plenty (of sustenance) to live by. And whosoever leaves his home as an emigrant unto Allah and his Messenger, and death overtakes him, his reward is then surely incumbent upon Allah. And Allah is Ever Oft-Forgiving, Most Merciful." [Surat-un-Nisaa: 97-100]

The following occurs in Tafseer Al-Qurtubee: "Ibn Al-'Arabee (rahimahullaah) said: 'The scholars have divided traveling to different lands into two categories: 1) that which is done as a result of fleeing and 2) that which is done for the purpose of seeking. The first category is further divided into six types:

1. Hijrah - and that is migrating from the Land of War (Daar-ul-Harb) to the land of the Muslims. This type of Hijrah was obligatory during the Prophet's time and remains obligatory until the Day of Judgement…
2. Leaving from the land of innovation (bid'ah).
3. Migrating from the land where the unlawful is dominant and widespread.
4. Fleeing away from that which is harmful to one's body.
5. The fear of getting sick in a land that has an unhealthy atmosphere and emerging from there to a land in which one can walk freely outside (without getting sick).
6. Fleeing for fear that harm will be inflicted upon one's wealth."

Al-Haafidh Ibn Katheer (rahimahullaah) said in his Tafseer: "Ad-Dahhaak said: 'This ayah was revealed concerning a group of people among the hypocrites who remained in Makkah instead of going with the Messenger of Allah (to Madeenah). They ended up fighting alongside the disbelievers on the Day of Al-Badr and were destroyed along with those who were destroyed.’ Thus this noble ayah was revealed, generally applying to everyone that resides amongst the disbelievers, whilst possessing the ability to make Hijrah and not being able to establish his Religion in that land. Thus he is oppressing himself and committing the forbidden. This is based on the consensus of the scholars, and also on the wording found in this ayah, such that He says 'Verily, as for those whom the angels take (in death) while they are wronging themselves' because of their not performing Hijrah. 'They will say: In what (condition) were you?' meaning: ‘Why did you reside here and not make Hijrah?' Concerning His statement: "And whosoever migrates in the Way of Allah, he will find many dwelling places and plenty (of sustenance) to live by", this is an incitement towards performing Hijrah and withdrawing from the disbelievers."

Imaam Al-Aloosee (rahimahullaah) said in Rooh-ul-Ma'aanee after quoting Allah's statement: "Was not the earth of Allah spacious enough for you to migrate therein?":

"Some of the scholars use this ayah as evidence for the obligation of performing Hijrah (migration) from the place in which an individual is not capable of establishing his Religion. This is the opinion of Imaam Maalik. Ibn Al-'Arabee has also reported the obligation of making Hijrah from a land that is plague-stricken."

The following occurs in the book Al-'Ibrah mimmaa Jaa'a bil-Ghazwi wash-Shahaadati wal-Hijrah of Abu At-Tayyib Sideeq Hasan [Khaan] Al-Bukhaaree (rahimahullaah): "This ayah can be used as evidence for the obligation of Hijrah on every individual that resides in the Land of Shirk or in the land in which acts of disobedience to Allah are being committed openly. This is on the condition that one has the ability to perform Hijrah and he is not from those who are weak, based on the generality that occurs in this ayah, even though the cause for the revelation of the ayah was specific according to what was stated previously. What is apparent is that there is no distinction between one place and another place nor between one period of time and another period of time."

In the same page, the following also occurs: "Allah says: 'And whosoever migrates in the Way of Allah, he will find many dwelling places and plenty (of sustenance) to live by.' When this ayah was revealed, a group of Muslims migrated to the land of Abyssinia, while another group, which included the Messenger of Allah (sallAllahu ‘alayhi wa sallam), stayed behind. They then performed the Hijrah (migration) to the honorable city of Madeenah and Hijrah became obligatory upon every individual that was oppressed and not able to manifest his Religion openly."

Allah says: "Verily, those who believed and migrated (made Hijrah) and strove hard in Jihaad with their wealth and their lives in the Cause of Allah, as well as those who gave them asylum and help; these are all allies to one another. And as for those who believed but did not migrate, you owe no duty of protection to them until they migrate. But if they seek your help in Religion, it is your duty to help them except against a people with whom you have a treaty of mutual agreement. And Allah sees all that you do. And those who disbelieve, they are allies of one another. And if you (Muslims) do not do so (i.e. become allies of one another under one leader, Khaleefah, to make Allah's Religion victorious) there will be fitnah (i.e. wars and bloodshed) on the earth and great corruption (appearance of Shirk)" [Surat-ul-Anfaal: 72-73 ]

Imaam Ash-Shawkaanee (rahimahullaah) said in his book, Nail-ul-Awtaar:
"Al-Khattaabee said: 'Indeed, Hijrah became obligatory when the Prophet (saallallahu ‘alayhi wa sallam) migrated to Madeenah, (as well as his companions) to his presence so that they may fight along his side and learn the tenets of their Religion from him. Allah affirms this in many ayaat of the Qur'aan, to the point that He cuts off the trust of alliance between the one who migrates and the one who doesn't migrate. He says 'And as for those who believed but did not migrate, you owe no duty of protection to them until they migrate.' So when Makkah was conquered and people from every tribe began to enter into the fold of Islaam, the obligatory form of Hijrah came to an end and that form, which was recommended, (only) remained."

Al-Baghawee (rahimahullaah) said in Sharh-us-Sunnah: "It is possible to combine the texts from another angle, thus his (Sallallahu ‘alayhi wa sallam) statement: 'There is no (more) Hijrah after the Conquest' refers to the ‘Hijrah’ from Makkah to Madeenah."

Al-Haafidh Ibn Katheer (rahimahullaah) said in his Tafseer: "The meaning of His saying: 'And if you (Muslims) do not do so, there will be fitnah on the earth and great corruption' is: 'You must disassociate yourselves from the disbelievers and make an alliance with the believers. And if you fail to do so, then fitnah will befall the people’ – and that (fitnah) means confusion and intermingling between the believers and the disbelievers. Then there will result (from that) widespread and overflowing corruption amongst mankind."

Imaam Al-Aloosee (rahimahullaah) said: "'There will be fitnah on the earth' means that great tribulations will occur as a result of that, which consist of differing in opinion, weakness in Eemaan and an open manifestation of disbelief. 'And great corruption' means the shedding of blood (illegally) based on what has been reported on Al-Hasan. Thus, the understanding is that there will be a great corruption in that."

Concerning Allah's statement: "Verily, those who believed and migrated (made Hijrah)", Al-Aloosee said: "They are the Muhaajiroon -- those who migrated for the sake of Allah from their homes in their motherland, and left them for their enemies (to possess)."

Ibn 'Abbaas (Radyallahu ‘anhu) reported that the Messenger of Allah (Sallallaahu ‘alayhi wa sallam) said: "There is no (more) Hijrah after the Conquest, but instead Jihaad and good intention. And if you should find any disagreement, then flee (away from it)." [Reported by Al-Bukhaaree (1834) and Muslim (1864) from the hadeeth of Aa’isha. This wording is its complete form. However, In Saheeh Muslim (1353) from the hadeeth of Ibn ‘Abbaas, it occurs without the mention of “after Hijrah”.]

It is stated in Tuhfat-ul-Ahwadhee: "'There is no (more) Hijrah after the Conquest' refers to (the Hijrah) made from Makkah. Al-Khattaabee and others said: ‘In the initial stages of Islaam, Hijrah (migration) used to be obligatory upon everyone that accepted Islaam, due to the few amount of Muslims that resided in Madeenah and their need to gather together in unity. However, when Allah opened Makkah for conquest, the people entered the fold of Islaam in multitudes. Thus the obligation of migrating to Madeenah was cancelled and the obligation of Jihaad and good intention remained obligatory upon whoever rose for its occasion or had an enemy attack him.’"

It also states: "The wisdom behind the obligation of Hijrah upon the one who accepted Islaam, also, was so that he may be safe from the abuse of his disbelieving relatives. For indeed, they used to torture those from their ranks that had accepted Islaam, until they apostated from their Religion back to theirs. This type of Hijrah continued with the same ruling (obligatory) in regards to everyone that accepted Islaam while residing in the lands of disbelief and having the ability to leave from there. Concerning 'But only Jihaad and good intention', At-Teebee said: 'This rectification calls for opposing the ruling that comes after it in favor of what comes before it. The understanding of this statement is that the Hijrah – which is withdrawing away from one’s homeland – which was required upon every individual to perform to Madeenah, came to an end, except for the withdrawing that was done for the purpose of making Jihaad, which remained existent, as well as the withdrawing that was done due to the pure intention, such as fleeing from the lands of disbelief, migrating for the sake of seeking knowledge and fleeing away from trials for the sake of one’s Religion. The intention is included in all of these aspects."

It is stated in Badhl-ul-Majhood fee Halli Abee Dawood: "As for his (Sallallahu ‘alayhi wa sallam) second statement,[15] then its meaning is: 'Hijrah (migrating) from the lands of disbelief to the lands of Islaam will not cease until the Day of Judgement.'" [Badhl-ul-Majhood fee Halli Abee Dawood (11/372) ]

There also occurs in it, the following: "The following statement is quoted from Al-Khattaabee in the book Al-Haashiyah: 'In the first days of Islaam, Hijrah used to be obligatory, then it became recommended. This occurs in the statement of Allah: 'And whosoever migrates in the Way of Allah, he will find many dwelling places and plenty (of sustenance) to live by'. This ayah was revealed after the Prophet had moved his residence to Madeenah and when the disbelievers' abuse of the Muslims (in Makkah) became severe. Thus, they as well, were commanded to change their residence and migrate to his presence. This was in order that they may be with him (Sallallaahu ‘alayhi wa sallam), so that they can support one another if matters were to worsen and so that they could acquire knowledge of the aspects of the Religion from him and better understand it. The biggest fear at that time was from the Quraysh tribe and the people that dwelled amongst the residents of Makkah.

So when Makkah was conquered, this understanding came to an end and the obligation of Hijrah was uplifted, and it returned to being recommended. Thus there are two types of Hijrah. The one that came to an end was the one that was obligatory and the one that remained was the one that was recommended.’"

Samurah Ibn Jundub (Radyallaahu ‘anhu) reported that the Messenger of Allah (Sallallaahu ‘alayhi wa sallam) said: "Whoever keeps intimate relations with a disbeliever and resides with him, then he is just like him." [Reported by Abu Dawood and others. It is a hasan hadeeth. See As-Saheehah (no. 2330)]

It is stated in Nail-ul-Awtaar: “In this (hadeeth) is evidence for the forbiddance of residing with the disbelievers and the obligation of separating away from them."

Jareer Ibn 'Abdillaah reported that the Messenger of Allah (Sallallaahu ‘alayhi wa sallam) said: "I am free from every Muslim that establishes his residence amongst the disbelievers." They (the Sahaabah) said: "O Messenger of Allah, why?" He said: "Their two (household) fires must not look towards (i.e. face) each other.” [Reported by Abu Dawood, At-Tirmidhee and others and it is a saheeh hadeeth. See the checking in Irwaa-ul-Ghaleel (1207)]

Ibn Al-Atheer (rahimahullaah) said in An-Nihaayah: “This means that it is required as well as obligatory upon a Muslim to keep a large distance between his place of residence and the disbeliever's place of residence. The place where he kindles his (household) fire must not be established in a way so that it is visible and apparent to the fire of the disbeliever, since it is the fire that is kindled inside the place of residence (to keep warm). Instead he should establish his home in the land of the Muslims. Indeed, it is only hated for someone to live next to the disbelievers because there is no covenant or trust with them. Due to this, the Muslims are strongly urged to make Hijrah.”

And he (rahimahullaah) said: "Their two fires differ, for this one calls towards Allah while the other one calls towards the Shaytaan (Devil), so how can they be in agreement?"

Jareer (Radyallahu ‘anhu) reported: "I gave the oath of allegiance to the Messenger of Allah that I would establish the prayer, pay the Zakaat, give sincere advice to every Muslim and that I would disassociate myself from every disbeliever." [Reported by An-Nasaa'ee and others and it is a saheeh hadeeth. See its checking in Irwaa-ul-Ghaleel (5/31) ]

It is stated in the book Al-'Ibrah: "Ibn Hajr Al-Makkee said in his Fataawaa regarding hadeeth: 'This hadeeth’s meaning is that it is required for every Muslim to keep his place of residence far away from the places of residence of the disbelievers, meaning those who are at war with the Muslims. Nor should he establish his home in a place, in which if he sets up a fire (to warm himself), it would be visible and apparent to the fire that they have kindled in their homes (to keep themselves warm). This is because when he (a Muslim) has his fire face the other fires, it becomes counted as being one amongst them. It has been agreed upon that Hijrah is obligatory along with certain conditions, from the land that is at war with the Muslims. The source for mentioning the ‘two fires’ looking towards each other is a figurative expression derived from the saying: ‘My home is looking out towards such and such person's home’, meaning it is facing it.

The reason for the relation between the cause and the effect in regards to their residing amongst the disbelievers is due to their adding to their (disbelievers’) population. Also, if an army were to seek them out, perhaps they would be prevented from aiding them, since they would see the campfires of the Muslims mixed along with their campfires. This is because when the Arabs would encounter an army, they would know their amount in number by counting the campfires that they had. An example of this occurred during the Prophet's quest to conquer Makkah, when the disbelievers sent an envoy to see his army, which was in the passageway of the town of Dhahran. So when this great warning against the Muslims' taking residence amongst the disbelievers – which prevents Muslims from waging war against them and brings an absence of fear entering into them – was issued, the Prophet (Sallallaahu ‘alayhi wa sallam) made himself free of anyone that resided amongst them. This was because it was a reason for their not making Jihaad against them."

It is stated in Al-Haashiyah of Imaam As-Sindee: "Accompanying a disbeliever leads towards Shirk, and taking an oath of allegiance to abandon Shirk entails taking an oath to abandon all the things that lead towards it. Thus this oath results in the abandonment of accompanying a disbeliever and Allah knows best." [Al-Haashiyah (7/148)]

In another hadeeth, the Prophet (Sallallaahu ‘alayhi wa sallam) said: "Each Muslim is sacred to another Muslim. Two brothers are supporters for one another. Allah does not accept the deeds of a disbeliever who has accepted Islaam, until he withdraws from the disbelievers (and goes) to the Muslims." [Reported by An-Nasaa'ee (1/358). And Ibn Maajah (no. 2536) reported the second part of it. Its chain of narration is hasan according to Irwaa-ul-Ghaleel (no. 1207). ]

Mu'awiyah narrated that Allah's Messenger (Sallallaahu ‘alayhi wa sallam) said: "Hijrah will not cease until repentance ceases (to be accepted). And repentance will not cease (to be accepted) until the sun rises from the west." [Reported by Abu Dawood (no. 2479) and it occurs in Saheeh Sunan Abu Dawood (no. 2166). It was also reported by Ad-Daarimee, An-Nasaa'ee in Sunan-ul-Kubraa, Al-Baihaqee, Ahmad and others. It is a saheeh hadeeth as occurs in Irwaa-ul-Ghaleel (no. 1208).]

And in another hadeeth, he (Sallallaahu ‘alayhi wa sallam) said: "Hijrah will not come to an end so long as the disbelievers are fought." [Saheeh Sunan An-Nasaa'ee (no. 3889)]

The Relationship between Hijrah and Jihaad

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The Relationship between Hijrah and Jihaad. It is essential for us to know that Hijrah done for the sake of Allaah, goes hand in hand with Jihaad, there being no difference between the two. In fact, it is the first stage from the (many) stages of Jihaad. This is because the person that migrates as a result of being harmed by the disbelievers, he will never sit down and stay lazy in the world. Instead, his yearning will be for Jihaad and he will make it his goal to fight in the Way of Allaah, hoping to gain Allaah's pleasure.

And whoever reflects on the Book of Allaah will see that there is a close link between the word "Jihaad" and the word "Hijrah". Just look at the following ayaat:

"Verily, those who have believed, and those who migrated and waged Jihaad in the Cause of Allaah, all these hope for Allaah's Mercy. And Allaah is Oft-Forgiving, Most Merciful." [Surah Al-Baqarah: 218]

So the association between Hijrah and Jihaad is evidently clear, as there is no separation between the words "migrated" and "waged Jihaad", since both are relative to the same pronoun (i.e., those). This is since Allaah did not say: "Verily those who have believed, and those who migrated and those who waged Jihaad in the Cause of Allaah."

Allaah says: "So those who migrated and were driven out from their homes, suffering harm in My Cause, and who waged Jihaad and were killed (in My Cause), then verily, I will expiate for them their evil deeds and admit them into Gardens under which rivers flow (in Paradise). A reward from Allaah and with Allaah is the best of rewards." [Surah Aali-'Imraan: 195]

And He says: "Verily those who believed and migrated (made Hijrah) and strove hard in Jihaad with their wealth and their lives in the Cause of Allaah, as well as those who gave them asylum and help - they are all allies to one another. And as for those who believed but did not migrate, you owe no duty of protection to them until they migrate. But if they seek help from you in Religion, then it is your duty to help them, except against a people with whom you have a treaty of mutual alliance. And Allaah sees all that you do." [Surah Al-Anfaal: 72]

And He says: "And those who believed and migrated and strove hard in Jihaad in the Cause of Allaah, as well as those who gave them asylum and assistance - they are true believers. They will have forgiveness and a generous provision (in Paradise)." [Surah Al-Anfaal: 74]

And He says: "And those who believed afterwards and migrated and strove hard in Jihaad alongside you, they are all from you. But kindred by blood are nearer to one another (regarding inheritance) in the decree mentioned by Allaah. Verily, Allaah has knowledge over all things." [Surah Al-Anfaal: 75]

And He says: "Those who believed and migrated and fought in Jihaad for the Cause of Allaah, with their wealth and their lives, they have the greatest rank in the sight of Allaah. They are the successful ones." [Surah At-Tawbah: 20]

And Allaah says: "Then verily your Lord - regarding those who migrated after they had been put to trials and thereafter fought in Jihaad and were patient - verily, your Lord afterward is Most Forgiving, Most Merciful." [Surah An-Nahl: 110]

So the foundation (asl) is to link the word "Jihaad" with "Hijrah". As for the ayaat that do not mention the link between Hijrah and Jihaad, then they are very few and they contain reprimanding and condemnation of those who don’t migrate. An example of this is Allaah's statement: "Was not earth of Allaah spacious enough for you to migrate therein?" [Surah An-Nisaa: 97]

This individual has not even complied with the smallest of requirements, so is it possible that something greater (such as Jihaad) can be sought from him?

Another example of this is found in Allaah's saying: "So do not take any supporters from amongst them until they migrate in the Cause of Allaah." [Surah An-Nisaa: 89]

And His statement: "And as for those who believed but did not migrate, you owe no duty of protection to them until they migrate." [Surah Al-Anfaal: 72]

So is it likely that participation in Jihaad can be sought from one who doesn't migrate?!

In some places, the incitement for performing Hijrah is mentioned only, and so it is not linked to the word "Jihaad". An example of this is found in Allaah's saying: "And whosoever migrates in the Cause of Allaah, he will find many dwelling places and plenty (of sustenance) to live by." [Surah An-Nisaa: 100]

A majority of these kind of ayaat are mentioned in Surat-un-Noor because the context of their wordings relate to the one who refuses to make Hijrah. And Allaah knows best.

Also, when the scholars gave the reasons why Hijrah is recommended for an individual that is able to openly demonstrate and practice his Religion while not fearing fitnah, they mentioned that one of these reasons was so that the Muslims could have larger numbers and so that they could be prepared for Jihaad in the Cause of Allaah.

Furthermore, anyone that wants to research this issue of Hijrah will find the sources in the books of the scholars under the sections concerning Jihaad. And this is only because of the link and close relation between the two.

Muntaqaa Fadaa'il as-Salat wa Adaabihaa-2

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Ninth: Praying in between Pillars

Qurrah (radyAllaahu 'anhu) reported: “We were forbidden and shunned from forming rows between pillars during the lifetime of Allaah’s Messenger (sallAllaahu 'alayhi wa sallam).” [18]

‘Abdul-Hameed bin Mahmood reported: “I once prayed with Anas bin Maalik on the day of Jumu’ah (Friday) and we were pushed towards the pillars. So some of us moved up (in front of it) and some of us moved back (behind it). (Afterward) Anas said: ‘We would avoid this during the lifetime of the Messenger of Allaah (sallAllaahu 'alayhi wa sallam).’” [19]

Therefore, the foundation is to avoid praying between pillars and to be cautious about them unless the masjid is too constricted for its occupants due to its small size or the large amount of people praying in it. In such a situation, it would be permissible due to the sake of necessity and urgency.

People should be made aware of this issue, as well as similar issues, with knowledge, soft invitation and open discussion in a manner that is best so as to ensure the best result. It should not be done with harshness, hostility, rigidity and rude speech.

Tenth: Covering the Mouth when Praying

The Prophet (sallAllaahu 'alayhi wa sallam) prohibited a man from covering his mouth (during prayer).[20] In the Fataawaa of Shaikh Ibn Baaz (pg. 83), may Allaah have mercy on him, he stated: “It is disliked to put a covering on the lower part of the face when praying, unless one has a reason for doing so.”

Therefore, what some people do during the Fajr or other prayers such as covering their mouths without any valid reason or excuse is not permissible. It falls under the realm of wearing garments that are prohibited.

As for the fabricated excuse that some people use, claiming that they do it because its cold, this has no basis!!

Eleventh: Raising the Eyes to the Sky during Prayer

This opposes the Sunnah from two perspectives:

1. The foundation with regard to the one praying is that he must position his eyes towards the area where he will be prostrating.

2. The one who raises his eyes to the sky while praying is subject to the punishment found in the Prophet’s (sallAllaahu 'alayhi wa sallam) statement: “Does not each of you fear that if he raises his head (to the sky) during prayer his eyesight will not be returned to him?” [21]

This also includes turning one’s eyes – or neck, and this is worse – from side to side, left and right, whether due to a reason or for no reason at all!! The Prophet (sallAllaahu 'alayhi wa sallam) was asked about this, and he replied: “It is a larceny that the Devil has pilfered away from the prayer of the servant.” [22]

Twelfth: Some Rulings that Apply to one who comes Late to Prayer

What should a person do if he enters a masjid when the ‘Ishaa Prayer has been called but yet he hasn’t prayed the Maghrib Prayer due to a valid reason?! [23]

Answer: This person should follow the Imaam that is praying ‘Ishaa whilst intending to perform the Maghrib Prayer. So when the Imaam gets up to perform the fourth rak’ah, this person should intend to split away from the Imaam. Therefore, he should remain seated, say the tashahhud and finish praying alone.[24]

Thirteenth: Some of the Rulings of the Prostration for Forgetfulness

Al-Bukhaaree and Muslim reported from Abu Hurairah (radyAllaahu 'anhu) that the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) said: “When one of you gets up to pray, the Devil comes to him and confuses him to the point that he doesn’t know how many (rak’aat) he prayed. So when one of you encounters that, he should perform two prostrations while sitting.”

At-Tirmidhee (398), Ibn Maajah (1209), and Ahmad (1/190) reported that ‘Abdur-Rahmaan bin ‘Awf (radyAllaahu 'anhu) said: “I heard the Prophet (sallAllaahu 'alayhi wa sallam) say: ‘When one of you becomes forgetful while praying such that he cant remember if he prayed one (rak’ah) or two, he should build upon one. And if he doesn’t remember if he prayed two (rak’ahs) or three, he should build upon two. And if he doesn’t remember if he prayed three (rak’ahs) or four, he should build upon three. And he should perform two prostrations before saying Salaam.” [25]

Imaam Al-Baghawee said in Sharh-us-Sunnah (3/283): “This hadeeth consists of two rulings:

1. If he has doubts in his prayer and doesn’t know how many rak’aat he prayed, he should investigate. So either he becomes resolved on how many he has prayed or he goes by the lower amount.

2. The place in which to perform the prostration of forgetfulness is before the Salaam.

As for the first point, a majority of the scholars hold that one should build upon the lowest number and then do the prostrations of forgetfulness.

As for the place in which the prostration of forgetfulness takes place, there are varying narrations reported concerning it…”

Imaam Al-Haazimee said in al-‘Itibaar fin-Naasikh wal-Mansookh min al-Athaar (pg. 85), clarifying the most dominant view: “The middle path is for us to say that: The ahaadeeth that state one should prostrate before Salaam and those that state it should be done after it are all established and authentic. There exists a form of contradiction in them and it is not possible give some of these narrations precedence over others based on an authentic narration…The most correct option is to take these ahaadeeth with flexibility and the permissibility of both views.”

I say: As for a person who suffers from devilish whisperings, the following narration from al-Muwatta should be mentioned to him:

A man once told Al-Qaasim bin Muhammad: “I have doubts while in my prayer and that is very hard on me!” So he replied: “Continue in your prayer, for these (whisperings) will never leave from you even to the point that if you were to finish praying, you would say: I didn’t complete my prayer!”

Another person suffering from this type of whispering once complained to Imaam Ahmad, so he said to him: “Do not let this be part of your thoughts. Turn your attention away from it.” [26]

Fourteenth: Making up Missed Prayers

Allaah says: “Verily, the prayer is prescribed for the believers at set times.” [Surah An-Nisaa: 103]

Imaam Mujaahid said: “This means that they are scheduled at obligatory times, which Allaah has set for them.” [27]

The Prophet (sallAllaahu 'alayhi wa sallam) said: “Whoever sleeps over (the time of) prayer or forgets it, should pray it when he remembers. There is no expiation for him except this.” [28]

This is the state of someone who has missed a prayer or several prayers due to some reason that is beyond his control. Allaah says: “Allaah does not burden a soul with more than it could bear.” [Surah Al-Baqarah: 286]

And the Prophet (sallAllaahu 'alayhi wa sallam) said: “There is no neglect in sleep. Neglect is only found in one who doesn’t pray until the time for the next prayer comes in.” [29]

So if this is the state of someone, he should perform the prayer he missed immediately before the reason for which he missed it expires, such as waking up after sleeping or remembering after having forgotten…and so on and so forth. He should also perform the prayers he missed in sequential order according to their time-frames – the first one first, then the next one and so on.

“As for the one who deliberately leaves off praying without any (valid) excuse, whether due to disregard or laziness, to the point that the time for the prayer has passed, it is not valid for him to make it up nor is the burden of responsibility uplifted from him. This is due to the fact that there is no valid proof which indicates that he is mandated to make it up or restore it or that one’s duty is fulfilled by making it up after its time has passed.” [30]

So if this is someone’s condition, he should perform as many voluntary and supererogatory prayers as he can without specifying a particular time for doing them since the Prophet (sallAllaahu 'alayhi wa sallam) said: “Verily, the first thing that people will be held accountable for on the Day of Judgement from actions is the prayer. Our Lord will say to His Angels, even though He knows best: ‘Look into the prayer of My servant. Is it complete or deficient?’ If it is complete, it will be recorded for him as being complete. But if it is deficient in any way, He will say: ‘See if My servant has any voluntary prayers?’ So if he has voluntary prayers to his credit, He will say: ‘Compensate My servant’s obligatory (prayers) with the voluntary ones. Then his actions will be judged based on that.” [31]

Some people follow each obligatory prayer by performing a prayer that they missed. For example, they pray Dhuhr and then afterward, another Dhuhr that they missed previously, and the same with ‘Asr. This has no basis in the noble Sunnah, nor is there any valid proof known for it at all.

This is similar to what some people do like recording the number of prayers that they missed throughout the past years (!!), then performing them while subtracting the number they pray from the total. This is also from the newly-invented matters.

Footnotes:

[1] Reported by Al-Bukhaaree and Muslim from Anas; The addition mentioned in brackets is from An-Nasaa’ee as stated in Silsilat-ul-Ahaadeeth as-Saheehah (73)

[2] Refer to al-Qawl-ul-Mubeen fee Akhtaa-il-Musalleen (pg. 264)

[3] Reported by Muslim

[4] Reported by Ahmad from Anas bin Maalik; Refer to Saheeh al-Jaami’-us-Sagheer (3454)

[5] Reported by Ahmad and Abu Dawood from Anas; Refer to Saheeh al-Jaami’-us-Sagheer (3455)

[6] This is why Imaam Wakee’ bin Al-Jarraah, the teacher of Imaam Ash-Shaafi’ee, said: “Whoever treats the opening takbeer lightly (i.e. by not being present for it in the congregation), then wipe your hands clean from him.” Refer to Hilyat-ul-Awliyaa (8/370) of Abu Nu’aim Al-Asbahaanee.

[7] Meaning: Their prayer is valid even though they have opposed the authentic Sunnah and the Prophet’s guidance.

[8] Reported by Al-Bukhaaree

[9] You can find all of these in my book “Sharh Saheeh al-Kalim at-Tayyib” (pg. 75)

[10] Reported by Abu Dawood and Ibn Maajah from Abu Hurairah; Refer to Saheeh-ul-Jaami’-us-Sagheer (2359)

[11] See Silsilat-ul-Ahaadeeth as-Saheehah (1236)

[12] Reported by Al-Bukhaaree and Muslim from Abu Hurairah

[13] Reported by Al-Bukhaaree and Muslim from Abu Hurairah

[14] Reported by Ibn Khuzaimah; Refer to Sifatu Salaat-in-Nabee (pg. 82)

[15] See Silsilat-ul-Ahaadeeth as-Saheehah (1373)

[16] Translator’s Note: A piece of wood used as a stepping ground to mount a camel’s saddle. See an-Nihaayah of Ibnul-Atheer (pg. 29 of the Dar Ibn al-Jawzee Edition)

[17] This is the chapter heading designated by Imaam Al-Bukhaaree in his Saheeh (1/571)

[18] Reported by Ibn Maajah and Ibn Hibbaan; See “Misbaah-uz-Zujaajah” (1/191) of Al-Busairee

[19] Reported by At-Tirmidhee, Abu Dawood, and An-Nasaa’ee; Refer to my treatise “Tawfeeq-ul-Baaree fee Hukmis-Salaat baina-Sawaaree.”

[20] Reported by Abu Dawood, At-Tirmidhee, and Ahmad; Refer to Saheeh al-Jaami’-us-Sagheer (3886)

[21] Reported by Muslim

[22] Reported by Al-Bukhaaree

[23] This happens a lot when one is combining prayers

[24] Refer to the first issue of the magazine al-Asaalah (pg. 49) from the verdicts of Imaam Al-Albaanee

[25] Silsilat-ul-Ahaadeeth as-Saheehah (1356)

[26] Refer to “Mawaarid-ul-Amaan al-Muntaqaa bin Ighaathat-il-Lahfaan” (pg. 226) written by me.

[27] Ma’aalim-ut-Tanzeel (2/282)

[28] Reported by Al-Bukhaaree (597) and Muslim (684) from Anas bin Maalik

[29] Reported by Muslim (681) from Abu Qataadah

[30] Refer to “an-Nusoos ash-Shar’eeyah ath-Thaabitah fee Hukmi Qadaa-is-Salawaat-il-Faa’itah" (pg. 172) of Shaikh Muhammad Naseeb Ar-Rifaa’ee, may Allaah have mercy on him and forgive him.

[31] Reported by Abu Dawood (864), At-Tirmidhee (413), An-Nasaa’ee (1/232) and Ahmad (4/103), and it is an authentic hadeeth based on supporting narrations.

Muntaqaa Fadaa'il as-Salat wa Adaabihaa-1

2009-03-10T15:30:00.000+07:00

Many people fall into errors that go against the correct understanding of prayer either knowingly or unknowingly – and the sweetest of the two is bitter!!

So I felt that I should dedicate this last chapter to warning against some of these mistakes in order to advise the ummah and acting on the statement of the Prophet (sallAllaahu 'alayhi wa sallam): “None of you truly believes until he loves for his brother what he loves for himself [of good].” [1]

First: Reaching the Imaam while he is Bowing

Whoever joins the prayaner congregation while the Imaam is bowing, he must say the initial takbeer (i.e. Allaahu Akbar) whilst standing up with his back straight and being completely relaxed. Then he should make another takbeer to transition into the bowing position.

As for making takbeer when one has his back crooked and whilst already moving into the bowing position, this is not allowed at all. In fact, it may be a cause for his prayer to be nullified.

Imaam Ibn Qudaamah said in al-Mughnee (1/544): “A person that comes late to prayer must make the opening takbeer while his back erect. If he does it after having completely bent his back to go into the bowing position or whilst in the process of bending his back to bow, it is not valid, since he has done it in other than its proper place…” [2]

Second: Excessive Moving

Moving around (wile praying) in itself – due to some need or emergency – is not prohibited in the Religion. However, moving around (in prayer) without a need for it or due to no valid reason is not permissible. This is based on the Messenger of Allaah’s statement: “Be relaxed in prayer.” [3]

Third: Straightening the Rows

Imaam Muslim reported in his Saheeh that the Prophet (sallAllaahu 'alayhi wa sallam) said: “Straighten (your rows) and do not be divided, lest your hearts should become divided.”

Al-Bukhaaree reported in his Saheeh that the Prophet (sallAllaahu 'alayhi wa sallam) said: “Either you straighten your rows or Allaah will cause disparity to occur between your faces.”

And it is reported in Saheeh Muslim that he (sallAllaahu 'alayhi wa sallam) said: “Straightening the rows is from the completeness of prayer.”

And in Saheeh Al-Bukhaaree: “Verily, establishing the row (evenly) is from the perfection of prayer.”

Many people contradict these ahaadeeth, and so you see them standing in prayer with huge amounts of space between the foot of one person and the foot of the person praying next to him in the row. This is in spite of what the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) said: “Tighten the rows, for indeed the Devil stands in the gaps.”[4] And he (sallAllaahu 'alayhi wa sallam) said: “Tighten your rows and bring them close together. And line the necks up evenly across from one another. For I swear by the One in whose Hand my soul is, I see the devils entering through the gaps in the rows as if they were small sheep.” [5]

So this small gap that exists between the foot of one person and the foot of the other is a place for the devil, which he uses to play around and bother the children of Adam that oppose the Sunnah of their Prophet (sallAllaahu 'alayhi wa sallam).

Surprisingly, some people reject this type of ruling based on their mere logical reasoning, claiming that: “This Devil can also enter through (the spaces) in between our feet and ourselves!!”

We say: No, because the issue, primarily, is a matter of the Unseen and therefore there is no room in it for the human intellect except for that of understanding and comprehending. As for thrusting oneself headfirst into these matters (of the Unseen) and trying to unravel its hidden secrets, then no…since Allaah says: “But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” [Surah An-Nisaa: 65]

Fourth: The Second Congregation and those beyond that

Many business people and their customers, as well those similar to them, take praying in congregation lightly due to their assumption that any congregation they catch in the masjid is valid. Such a belief causes them to become lenient with and belittle the first congregation.

It is no secret to any of the people of knowledge that the numerous ahaadeeth on the virtue of praying in congregation apply to only the first congregation, which is the one established by the main Imaam of the masjid or his deputy. If this was not this case and these ahaadeeth applied to any congregation, there would be no increased merit for arriving early to prayer and catching the congregation. This would mean that anyone who is able to catch any of the congregations would then be achieving the same virtue,[6] and this is not true!

Imaam Ash-Shaafi’ee said in his book al-Umm (1/180): “If a masjid has a regularly employed Imaam, and a man or some men come to the masjid and find that they have missed the prayer (in congregation), they should pray individually (i.e. separately). I do not like that they should pray in a congregation in it. However, if they do it, their praying in congregation in the masjid is valid.” [7]

He, may Allaah have mercy on him, then said: “I believe that the reason why some of them (i.e. the scholars) considered it disliked was due to the fact that it causes division and dissuades a person from praying behind the Imaam leading the congregation. This will cause a disparity between this person and the one who goes to the masjid during the proper time of the (first) congregation. So when the prayer finishes, they enter the masjid and pray. So this consists of differing between the people and dividing the ranks, and both of these things are detestable.”

In his notes to Sunan At-Tirmidhee (1/431-432), the great scholar and Muhaddith, Shaikh Ahmad Shaakir quoted the above words of Imaam Ash-Shaafi’ee then commented on them, saying:

“The opinion that Ash-Shaafi’ee derived on this issue based on this understanding is correct and proper. He is stating it based on sharp perception, precise understanding, and an effective intellect of the spirit and objectives of Islaam. The first, most honorable and most significant objective of Islaam is to unify the ranks of the Muslims, connect their hearts towards one goal – which is uplifting the Word of Allaah – and unify the ranks of the Muslims in working towards this goal. So the spiritual significance in this is their congregating to pray and their lining up in rows for that purpose first, as the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) said: ‘Either you straighten your rows or Allaah will cause disparity to occur between your faces.’ [8]

This is an intricate point that cannot be derived except by those whose intellect Allaah has enlightened with understanding of the Religion, such as Ash-Shaafi’ee and those like him.

The Muslims have seen with their own eyes and touched with their own hands the ill-effects of divided congregations and unstable rows in prayer has had on them, except for those who have lost their sense of feeling or been blinded.

If you enter many of the masaajid of the Muslims (today), you will find people refraining from praying in congregation, claiming the Sunnah as they think, then establishing other congregations for themselves, thinking that they are establishing the prayer better than anyone else! If they were truthful in their claim, they would bear the sin of what they missed out on from their original prayer. So there is no benefit in the good that they think they are doing when they condemn others for leaving off the voluntary and recommended prayers!!

And you will see other people staying away from the masaajid of the Muslims and then getting other masaajid for themselves, thus causing harm and division to the unity and splitting the ranks of the Muslims. We ask Allaah to grant us protection and success, and we ask Him to guide us to unify our ranks. Verily, He hears the supplication.” [End of Ahmad Shaakir’s words]

Fifth: Saying: “Our Lord to You belongs the Praise [and Thanks] whilst Praying

Several different versions of what one should say after saying: “Sami’Allaahu Liman Hamidah” have been reported in the texts. Amongst them are:

“Rabbaanaa Lakal-Hamd”

“Allaahumma, Rabbaanaa wa Lakal-Hamd”

“Rabbaanaa Lakal-Hamd, Hamdan Katheeran Tayyiban Mubaarakan feeh…”

And so on. [9]

None of these version contain the addition “wash-Shukr” (and Thanks), which some people add on from their own selves. So it is an innovation in the Religion for which Allaah has sent down no authority.

If the door to the likes of such additions were left open, a person would say: “Rabbaanaa Lakal-Hamd wal-Fadl”, another would say: “Rabbaanaa Lakal-Hamd wal-‘Adhamah”, while a third would say: “Rabbaanaa Lakal-Hamd wal-Majd” and so on and so forth!! And all of these are newly invented matters…

Sixth: Racing with the Imaam

Some people race and compete with their Imaams in certain parts of the prayer, such as:

1. Hastening to say the Ameen in Surah Al-Faatihah: Before the Imaam even finishes reciting “wa lad-Daalleen”, the people rush to say Ameen!! This is not permissible due to the Prophet’s statement: “…and when he says: ‘wa laad-Daalleen’, say: ‘Aameen.’[10] Meaning: Say it after he finishes reciting it. Due to this rushing of theirs, they deprive themselves of the virtue of forgiveness that has been mentioned in the Prophet’s statement: “...so whoever’s Ameen coincides with the Ameen of the angels, his past sins will be forgiven.” [11]

2. Among them are those who race with the Imaam in raising their heads before he does. We have been warned about doing this in the Sunnah of Allaah’s Messenger (sallAllaahu 'alayhi wa sallam), where he said: “Should not each of you fear, if he raises his head before the Imaam, that Allaah will make his head (like that of) the head of a donkey or that Allaah will make his appearance (like that of) the appearance of a donkey?!”[12]

3. They also compete with the Imaam in going down to prostrate from the bowing position before making sure that the Imaam has begun prostrating.

Al-Bukhaaree (690) and Muslim (474) reported from Al-Baraa bin ‘Aazib (radyAllaahu 'anhu) that: “When the Messenger of Allaah would say: ‘Sami’Allaahu liman Hamidah’, none of us would bend his back forward until the Prophet went down into prostration (first). Then we would go down into prostration after him.”

Seventh: Rushing and Hurrying to Catch the Rukoo’ or the Tashahhud and so on

This is clear opposition to the Prophet’s (sallAllaahu 'alayhi wa sallam) statement: “When the prayer is established, do not come to it while you are hastening. Rather, come to it, while walking and in a state of calmness. So whatever you catch, pray it (in congregation) and whatever you missed, complete it.”

In another narration, it states: “And do not rush…” [13]

So the foundation is that one must be calm and tranquil and not in a ruch.

Eighth: Not Using a Sutrah when Praying

The basis for this is the Prophet’s (sallAllaahu 'alayhi wa sallam) statement: “Do not pray except in front of a Sutrah. And do not let anyone pass in front of you. But if someone persists (on passing), then fight him, for he has the (devil) companion with him.” [14]

In another hadeeth, the Prophet (sallAllaahu 'alayhi wa sallam) said: “When one of you prays, he should pray towards a Sutrah and draw near to it, so as to not let the Devil cut off his prayer.” [15]

In a hadeeth reported by Imaam Muslim, it is mentioned that the (minimum) height of the sutrah should be like that of a saddle step,[16] which is almost one-third of a forearm’s length. The sutrah is not required to be made out of something solid as some of the common folk think, nor is substituting it by drawing a line (on the ground) valid as some people do!! Such an action is mentioned in some ahaadeeth, which are not authentic. The foundation is that one should draw near to the sutrah and pray close to it as much as one is able to – with three forearms length being the farthest limit one can stand away from it.

It should also be noted that “the sutrah of the Imaam serves as a sutrah for those praying behind him.”[17] So when following in prayer, no sutrah is required for the congregation other than the sutrah of their Imaam.

Shaking Hands after the End of Every Obligatory Prayer

2009-03-10T15:17:00.000+07:00

Many people ask on the ruling of what some people do nowadays, such as the shaking of hands between those next to each other – on the right and left – after finishing from performing the prayer.

Shaikh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on him, answered this type of question when he said: “Shaking hands after prayer is not prescribed in the Sunnah. Rather, it is an innovation, and Allaah knows best.” [Majmoo’-ul-Fataawaa: 23/339]

And how beautiful is what Ibn-ul-Haaj, may Allaah have mercy on him, said, whilst advising the student of knowledge:

“And he should refrain from what they have introduced from shaking hands after the Morning Prayer, the ‘Asr Prayer and the Jumu’ah Prayer. In fact, some of them in these times have even gone so far as to do this after all of the five daily prayers! And all of this is from innovations.

The proper place for shaking hands, according to the Religion, is only at the time when a Muslim encounters his brother, not after the five daily prayers. All of this is from innovations. Wherever the Religion has placed it (i.e. the act of shaking hands), we too should place it. Therefore, this act (of shaking hands after prayer) should be avoided and the one who does it should be reprimanded for what he has brought forth from opposition to the Sunnah.” [Al-Madkhal: 2/223]

The great scholar, Ibn Hajr Al-Haytamee said: “What people do from shaking hands directly after the five daily prayers is detested (makrooh). It has no basis in the Religion.”

Some scholars have also indicated that shaking hands after prayer is from the ways of the Rawaafid, may Allaah debase them. [See As-Si’aayah (pg. 264) of the great scholar Al-Luknawee]

O Muslim, after having heard the words of the scholars on this aspect of shaking hands (after every prayer), you have no choice except but to abandon it, detest it and instruct the people to forsake it, out of caution from falling into innovations, which violate an individual’s religion and detract from his deeds.

And you must know that these scholars’ ruling this act of shaking hands (after prayer) to be an innovation is based on the premise that it is an act of worship that was introduced after the time of the Prophet (sallAllaahu 'alayhi wa sallam) and the first three generations (of Muslims, i.e. the Salaf). The Prophet (sallAllaahu 'alayhi wa sallam) said: “Whoever does a deed that is not in conformity with our affair (i.e. Sunnah), he is rejected.”

And you will surely be amazed at how innovations cling tightly onto the hearts of those who were raised upon it to the point that they become like armor for these innovations, protecting it from harm and destruction, whereas Ahlus-Sunnah suffer weakness and humiliation for the sake of defending and reviving the acts of the Sunnah and refuting and showing sternness against those who oppose it.

Don’t you see this innovation and how the people guard it, believing it to be an act of nearness to Allaah? This is such that if a person were to give the slightest hint that he dislikes such an act, the people will call out to him from every direction accusing him of having brought a new religion!! And all of this came about due to the scholars’ laxity in waging war against innovations – even though they be small – and due to their leniency in implementing the Sunnah – even though it may cause divisions. So verily, to Allaah we belong and to Him we will return. And Allaah is sufficient for us and the best of guardians.

The Prostration of Forgetfulness

2009-03-10T14:58:00.000+07:00

The evidences indicate that the prostration of forgetfulness is of four types:

1. It is either done because something was added to the prayer

2. Or when something was left out from the prayer

3. Or when one has doubt (as to whether he added to or subtracted from his prayer)

4. Or in the case of taharr (which is when one has doubt then gets it correct).

So if it is done because something was left out from the prayer, then its ruling is found in what has been reported from ‘Abdullaah bin Buhainah (radyAllaahu ‘anhu) that: “The Prophet (sallAllaahu ‘alayhi wa sallam) led them one time in Dhuhr Prayer and then stood up after performing the first two raka’aat and did not sit (for tashahhud) in between. So the people stood up with him and continued until when the prayer was finished and the people were waiting for him to make the tasleem, he (sallAllaahu ‘alayhi wa sallam) said the takbeer while sitting and prostrated twice before making the tasleem. Then he made the tasleem (i.e. saying as-Salaam ‘Alaikum on both sides).”

What was left out of the prayer in this hadeeth was the first tashahhud. As for when something is added to the prayer then its ruling is what has been reported by Abu Hurairah (radyAllaahu ‘anhu) that: “The Prophet (sallAllaahu ‘alayhi wa sallam) prayed one of the two evening prayers (either Maghrib or ‘Ishaa) with two rak’aat then he made the tasleem and then got up to go to a wooden post in the front of the masjid and rested his hand on it. Amongst the crowd was Abu Bakr and ‘Umar but they were afraid to speak to him. The people left the masjid quickly saying: ‘The prayer has been shortened.’ So a man whom the Prophet (sallAllaahu ‘alayhi wa sallam) used to call Dhul-Yadain said: ‘O Messenger of Allaah, did you forget or was the prayer shortened?’ So he said: ‘I did not forget nor was the prayer shortened.’ So he said: ‘Rather you indeed did forget.’ So Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) prayed two rak’aat and then made the tasleem. Then (while remaining seated) he said the takbeer and prostrated just like before or perhaps longer and then raised his head. Then he said takbeer again and prostrated just like before or perhaps longer and then raised his head saying takbeer…”

So in this hadeeth there was something added to the prayer and it was saying the Salaam after the (first) two raka’aat. This is why Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) prostrated out of forgetfulness after the Salaam, setting the previous principle as a guideline.

As for when one has doubt, then he must prostrate, as mentioned previously, before saying the Salaam. This is based on the narration of Abu Sa’eed Al-Khudree (radyAllaahu ‘anhu) who reported that Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “If one of you has doubt in his prayer and he doesn’t know how many (rak’aat) he has prayed – either three or four – then he should cast away the doubt and base it on what he is certain of. Then he should make two prostrations before making the Salaam. So if he prayed five (rak’aat), his prayer will intercede for him. And if he prayed his prayer completely, then in both cases it will serve as a spite against the Devil.” [Reported by Muslim]

In the case of taharr (second consideration), which is when doubt overcomes the person praying, then he realizes the correct status of his prayer and continues, then its ruling is that he perform the prostration of forgetfulness after the Salaam. This is based on what has been reported by Ibn Mas’ood (radyAllaahu ‘anhu) who said: “The Prophet (sallAllaahu ‘alayhi wa sallam) once prayed and when he (finished and) made the tasleem it was said to him: ‘O Messenger of Allaah, something has been introduced into the prayer.’ So he said: ‘And what is it?’ So they said: ‘You prayed in such and such manner.’ So he bent his knees below him and faced the Qiblah. Then he made two prostrations and made the tasleem. Then he turned around and faced the people, saying: ‘If something were to be introduced into the prayer, I would surely inform you of it. However, I am a human being just like you. I forget just as you forget. So if I forget, remind me. And if one of you has doubt in his prayer, and then realizes what is correct, then let him complete it and then prostrate twice.’” [Reported by Al-Bukhaaree and Muslim] In the report of Al-Bukhaaree, it states: “Then let him complete it then prostrate then make the tasleem.” In the report of Muslim: “The Prophet (sallAllaahu ‘alayhi wa sallam) prostrated the two prostrations of forgetfulness after making the tasleem and speaking.”

So we can summarize what has been stated above in the following manner:

If the forgetfulness in one’s prayer causes one to detract something from it, then he must prostrate before making the tasleem based on the hadeeth of ‘Abdullaah bin Buhainah.

And if the forgetfulness causes one to add something to the prayer, whether he makes the tasleem (after two rak’aat) as in the hadeeth of Abu Hurairah (radyAllaahu ‘anhu) or he rises to make a fifth rak’ah during prayer then goes back (to sitting), he must prostrate after the Salaam.

And if he has doubt – he doesn’t know how many raka’aat he has prayed, whether three or four – he must build upon what he is certain of, and this is the lowest (of the choices),[1] and then prostrate before the tasleem.

And if it is the case of taharr (second consideration), which is when one has doubt then becomes certain of what is correct, he must prostrate after saying the Salaam.

And to Allaah belongs the Success, and may the peace and blessings of Allaah be on our Prophet Muhammad and his Companions.

Sifat Salaat in Nabee

2009-03-10T13:09:00.000+07:00

The Prayer: is the second pillar from the pillars of Islaam and the most important pillar of Islaam after the Shahaadah (testimony) of Faith.

The Prayer: is a link between the servant and his Lord. The Prophet (sallAllaahu 'alayhi wa sallam) said: "Indeed, when one of you prays, he speaks privately with his Lord." [Reported by Al-Bukhaaree] And Allaah says in the qudsee hadeeth: "I have divided the prayer between Myself and My servant into two parts, and My servant will have what he asks for.

So when the servant says: ‘Al-Hamdulillaahi Rabb-il-‘Alameen’, Allaah says: ‘My servant has praised Me.’

And when he says: ‘Ar-Rahmaan-ir-Raheem’, Allaah says: ‘My servant has extolled Me.’

And when he says: ‘Maaliki-yawm-id-Deen’, Allaah says: ‘My servant has honored Me.’

And when he says: ‘Iyyaaka Na’bdu wa Iyyaaka Nasta’een’, Allaah says: ‘This is between Me and My servant and My servant will have what he asks for.’

And when he says: ‘Ihdinaas-Siraat-al-Mustaqeem. Siraat-aladheena an’amta ‘alaihim. Ghairil-Maghdoobi ‘alaihim wa lad-Daalleen’, Allaah says: ‘This is for My servant and for My servant will be what he asks for.’" [Reported by Muslim]

The Prayer: is a garden of ‘ibaadaat (acts of worship), in which every splendid type of worship is found. There is the takbeer, by which the prayer is initiated, the standing in which the person praying recites the words of Allaah, the bowing in which he extols his Lord, the rising from the bowing position, which is filled with the praising of Allaah, the prostration in which he glorifies Allaah by His highness and in which he implores him through supplication, the sitting in which there is the tashahhud and (more) supplication and the closing with tasleem.

The Prayer: is a means of support and assistance in times of distress and grief. And it prevents one from evil and shameful deeds. Allaah says: "Seek assistance in patience and prayer." And He says: "Recite what has been revealed to you from the Book and establish the prayer. Verily, the prayer prevents one from evil and shameful deeds."

The Prayer: is the light of the believers in their hearts and in their place of gathering (on the Day of Judgement). The Prophet (sallAllaahu 'alayhi wa sallam) said: "The prayer is light." And he (sallAllaahu 'alayhi wa sallam) said: "Whoever guards it (his prayers), it will be a light, a proof and a (means of) salvation for him on the Day of Judgement." [Reported by Ahmad, Ibn Hibbaan and At-Tabaraanee]

The Prayer: is the joy and delight of the believers’ souls. The Prophet (sallAllaahu 'alayhi wa sallam) said: "My delight was placed in the prayer." [Reported by Ahmad and An-Nasaa’ee]

The Prayer: wipes away sins and expiates evil deeds. The Prophet (sallAllaahu 'alayhi wa sallam) said: "Do you think that if there was a river by the door of one of you and he bathed in it five times a day that there would remain any dirt on him?" They (the Companions) answered: "There would not remain any dirt on him." The Prophet (sallAllaahu 'alayhi wa sallam) said: "That is how it is with the five (daily) prayers, through them Allaah washes away the (minor) sins." [Reported by Al-Bukhaaree and Muslim] And the Prophet (sallAllaahu 'alayhi wa sallam) said: "The five (daily) prayers and Jumu’ah (prayer) to Jumu’ah (prayer) are an expiation for what (sins) occur between them so long as one is not guilty of major sins." [Reported by Muslim]

The Prayer in Congregation: Ibn ‘Umar (radyAllaahu ‘anhu) reported that the Prophet (sallAllaahu 'alayhi wa sallam) said: "Prayer in congregation is better than praying alone by twenty-seven degrees." [Reported by Al-Bukhaaree and Muslim] Ibn Mas’ood (radyAllaahu ‘anhu) said: "Whoever would be happy to meet Allaah tomorrow as a Muslim, then let him preserve (in establishing) these five prayers from the place where they are called from (i.e. masjids), for verily, Allaah has legislated for your Prophet the ways of guidance. And indeed these (five prayers in the masjid) are from the ways of guidance. And if you were to pray in your homes as this man who refrains (to pray in the masjid) prays in his home, then you would have abandoned the Sunnah of your Prophet. And if you were to abandon the Sunnah of your Prophet (sallAllaahu 'alayhi wa sallam) you would go astray. There is not a man that performs the ablution and does it well, then sets out to go to one of these masjids except that Allaah records a good deed for him for every step he takes and raises him up one level and erases one evil deed due to it. You have certainly seen us, and no one would refrain from the prayer (in the masjid) except the hypocrite whose hypocrisy was well known. And indeed a man would be brought supported by two men until he was made to stand in the row (for prayer)." [Reported by Muslim]

Al-Khushoo’ (Submissiveness) in the Prayer, which means that 1) the heart is present and attentive, and 2) preserving that condition - are both from the means of entering Paradise. Allaah says: "Successful indeed are the believers. Those who in their prayers are submissive. And those who turn away from vain talk. And those who pay their Zakaat. And those who protect their private parts - Except in front of their spouses or those (women) whom their right hands possess, for indeed they are not held to blame (in that). So whoever seeks beyond that, then those are the transgressors. And those who keep their trusts and covenants. And those who preserve their prayers. They are the inheritors - the ones who will inherit Al-Firdaus (highest level in Paradise), in which they will abide forever."

Being sincere to Allaah in the prayer and performing it according to the manner it is described in the Sunnah are the two fundamental conditions for its acceptance. The Prophet (sallAllaahu 'alayhi wa sallam) said: "Verily, actions are by intentions and every person will have what he intended." [Reported by Al-Bukhaaree and Muslim] And he (sallAllaahu 'alayhi wa sallam) said: "Pray as you have seen me pray. {Reported by Al-Bukhaaree]

Written by Muhammad Ibn Saalih Al-‘Uthaimeen On 4-13/1406H

Educating With Love and Affection

2009-02-18T15:23:00.000+07:00

Educating With Love and Affection. Affection is the main basic component in the process of education and the formation of character or morals of children. A teacher who has a sense of huge affection will be very devotion to his profession compared to one who more oriented to money. And also t the students taught the sense of affection will be more enjoyful and understanding the lesson.

Parents that always educate their children with love and affection will create great fun of learning atmosphere for children in the family . Children never get bored to absorb each lesson given. Because the better way to captivate children and win ttheir confidencef is expanding love and affection of their parents.

By love and affection, the home atmosphere will be a very fun place for children and all occupied.So the home became a residence and gathering all the happiness, peace and politeness. Homes filled by the lights of love and affection will be a place of honesty and all the nature of happiness and good living.

Children will learn to love at home when both parents live in an environment with full of loving care. With the lessons of love received at home, children will be the child's soft and meek. If the child grew up in a house full of atmosphere with hatred and venom that character will be delivered easily offended and quick-tempered, his life will always be fulfilled by the feeling of resentment that will ultimately children hurt themselves in the of age.

Parents who do not have to be wise to show the ills of life on the faces of their children because the affliction is a burden that may be too heavy for children, and with the cares of life to the children will not reduce the burden of woe itself, but even bring due to a bad day on the child later. children will grow into men who do not have enough confidence in the face of life itself in the of age.

Tidak sedikit orang tua yang salah menerapkan rasa cinta dan kasih sayang dalam keluarganya.
Not a few parents a false sense of love and apply love in the family. Eye gaze of love, fondling and chat and act at home and the absolute need to be done, but most parents forget that love and affection is a relief and a firm conviction. Sense love and affection that should be spoken with words that educate , so that children understand themselves and understand that is part of the family. Children will understand and realize that he also has rights and obligations and responsibilities in the family, as well as other family members.

Do not let the children live and vacilate with their own feelings about the position in the family. Assertion that is itself part of the family that will have a sense of awareness and possess so that children will be cared for and maintain the voluntary and maintain order communication fulfilled love that has been built and maintained their parents.

Often parents made dizzy by his son that attitude tendency reluctant tidy and trim back after the toys used. When the habit is left until the children become adults and grows up, he will tend to leave any equipment that has been used of any kind place before afterwards lost.

Bad habits do not want or are reluctant to trim back or away toys after use, is the intention of the level of awareness of child ownership piece. When the children understand and realize that is part of the family and the ownership of any property which is located in the home certainly with awareness as a child, he will participate and maintain to take care of it.

Parents of indiscretion in the sense of love for children tendency will finalize and sort out their children toys, and even more along with some nagging and nagging that is not understood by children. Attitude that parents will escort children to be careful of the environment. Children will lose their sense of indifferent to each other. He will lose the love and affection in himself and grow into a selfish man, hard head, a sadist and free themselves.

Giving the clear civilize language of love and will be refined to make children grow into a child's soft and full responsibility. Children will be easy to understand their environment and be comfortable communicating, so in the end after her adult life she will grow into a man as existences recognized and spreader so that love for each other role models

The best way to teach love and affection to the children besides always fulfilled the house with the comportable aura of love and affection that is with allowing the child to see the love and sweet affection given by their parents to their grandmother and grandfather. Children will guiding his heart to understand that "Actually God’s blessing is on the willingness the parents "(Al-Quran).