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The Importance And Virtues Of Salah (Prayer)

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#31 [Permalink] Posted on 2nd January 2011 00:16
The Excellence Of Adhan (Call To Prayer)

Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said: "Were people to know the blessing of pronouncing Adhan and the standing in the first row, they would even draw lots to secure these privileges. And were they to realize the reward of performing Salat early, they would race for it; and were they to know the merits of Salat after nightfall (`Isha') and the dawn (Fajr) Salat, they would come to them even if they had to crawl.''
[Al-Bukhari and Muslim]

This expression 'to crawl' is used to illustrate the high merit of praying `Isha and Fajr in congregation in the mosque. This Hadith also urges to make best to occupy the first rows, as the `Angels of Mercy' pray for the Imam first, then for those who pray immediately behind him in the first row, then those behind them, and so on. The Hadith also points out the excellence of Adhan and the great reward of the person who pronounces it.

Mu`awiyah (radiallahu anh) reported: I heard the Messenger of Allah (salallahu 'alayhi wa sallam) saying: "The Mu'adhdhinun (callers to prayer) will have the longest necks on the Day of Resurrection.''
[Muslim]

This Hadith highlights the eminence of Mu'adhdhin and Adhan. Adhan means calling people to the worship of Allah. Mu'adhdhin (the caller) gets reward for the Salat of all those who hear his Adhan. The phrase "will have the longest necks'' has been given different interpretations. One of them is that they are those who long for the Mercy of Allah more than anyone else. Another interpretation is that their necks will grow longer on the Day of Requital and so sweat will not reach them, for every one will sweat on that day depending on his deeds: sweat will reach up to one's ankles or knees or waists. In the case of some people, sweat will reach up to their mouths. Another interpretation is that those who call Adhan will have an honourable and great status on the Day of Requital.

`Abdullah bin `Abdur-Rahman reported: Abu Sa`id Al-Khudri (radiallahu anh) said to me: "I see that you like living among your sheep in wilderness. So whenever you are with your sheep or in wilderness and you want to call Adhan, you should raise your voice because whoever hears the Adhan, whether a human or jinn or any other creature, will testify for you on the Day of Resurrection.'' Abu Sa`id added: "I heard this from the Messenger of Allah (salallahu 'alayhi wa sallam).''
[Al-Bukhari]

On the Day of Requital, Almighty Allah will grant the faculty of speech, and all these things will testify for the Mu'adhdhin, as would be done by mankind and jinn.

Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "When Adhan for Salat is pronounced, the devil takes to his heels and breaks wind with noise so as not to hear the call. When the Adhan is finished, he returns. When the Iqamah is announced, he turns his back, and after it is finished, he returns again to distract the attention of one and makes him remember things which he does not recall in his mind before the Salat, and says `Remember this, and this,' and thus causes one to forget how many Rak`at he performed.''
[Al-Bukhari and Muslim]

The words signify that Satan runs with great speed and he breaks wind, or he intentionally does so. In any case, it shows that he has an aversion for Adhan. The second point that we learn from this Hadith is that the concentration of mind is a must for Salat to defeat all attempts of Satan to disrupt it.

`Abdullah bin `Amr bin Al-`As (radiallahu anhuma) reported: I heard the Messenger of Allah (salallahu 'alayhi wa sallam) saying, "When you hear the Adhan, repeat what the Mu'adhdhin says. Then ask Allah to exalt my mention because everyone who does so will receive in return ten rewards from Allah. Then beseech Allah to grant me Al-Wasilah, which is a high rank in Jannah, fitting for only one of Allah's slaves; and I hope that I will be that man. If any one asks Al-Wasilah for me, it becomes incumbent upon me to intercede for him.''
[Muslim]

After hearing the adhan (prayer call), we say;
"Allahumma Rabba hathihid-Daawatit tammah, wassalatil Qa'imah ati Muhammadan al waseelata wal fadeelah, wab'aathu maqaman mahmoodan allathee wa aadtha, innaka laa tukhliful-me'aad."

"O Allah, Owner of this perfect call and Owner of this prayer to be performed, bestow upon Muhammad al waseelah (a station in Paradise) and al fadeelah (a rank above the rest of creation) and send him upon a raised platform which you have promised him. Verily, You never fail in Your Promise."

Abu Sa`id Al-Khudri (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "When you hear the Mu'adhdhin (pronouncing the call to Salat), repeat after him what he says.''
[Al-Bukhari and Muslim]

This Hadith also tells us to repeat the words of Adhan when we hear it. But when he says "Hayya `alas-Salah'' or "Hayya `alal-Falah'' we must say "La hawla wa la quwwata illa billah.''

Jabir (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "He who says upon hearing the Adhan: `Allahumma Rabba hadhihid-da`wati-ttamma, was-salatil-qa'imat, ati Muhammadanil-wasilata wal-fadhilat, wab`athu maqaman mahmuda nilladhi wa `adtah [O Allah, Rubb of this perfect call (Da`wah) and of the established prayer (As-Salat), grant Muhammad the Wasilah and superiority, and raise him up to a praiseworthy position which You have promised him]', it becomes incumbent upon me to intercede for him on the Day of Resurrection.''
[Al-Bukhari]

This Hadith tells us the merit of (the prayer by maens of which one attains his should be recited in the manner narrated by `Abdullah bin `Amr, which says that one should first repeat the wording of Adhan, then recite the prayer asking to exalt the mention of the Prophet (salallahu 'alayhi wa sallan) and then pray Allah to grant him the Wasilah.

Sa`d bin Abu Waqqas (radiallahu anh) reported: The Prophet (salallahu 'alayhi wa sallam) said, "He who says after the Adhan: `Ash-hadu an la ilaha illallah Wah-dahu la sharika Lahu; wa ash-hadu anna Muhammadan `abduhu wa Rasuluhu, radhitu Billahi Rabban, wa bi Muhammadin Rasulan, wa bil Islami Dinan [I testify that there is no true god except Allah Alone; He has no partners and that Muhammad (PBUH) is His slave and Messenger; I am content with Allah as my Rubb, with Muhammad as my Messenger and with Islam as my Deen],' his sins will be forgiven.''
[Muslim]

Anas (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said: "The supplication made between the Adhan and the Iqamah is never rejected.''
[Abu Dawud and At-Tirmidhi]



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#32 [Permalink] Posted on 8th February 2011 00:11
Fazail-e-Namaz, by Shaykhul-Hadeeth Maulana Mohammed Zakariyya Kandhalwi - رحمه الله

Hadith 1

Hadhrat Abdullah bin Umar (Radhiyallaho anho) narrates that he heard the Prophet (Sallallaho alaihe wasallam) saying: "Islam is founded on five pillars: bearing witness that there is no god but Allah, and Muhammad (Sallallaho alaihe wasallam) is His servant and apostle; establishment of salaat; paying of Zakaat; performance of Hajj; and fasting in Ramadhaan."

The Prophet (Sallallaho alaihe wasallam) has compared Islam to a canopy resting on five supports. The Kali-mah is the central support and the other four pillars of Islam are, so to say, the remaining four supports, one at each corner of the canopy. Without the central support, the canopy cannot possibly stand, and if any one of the corner supports is missing a collapse will result in the defective corner. Now, let us judge for ourselves how far we have kept up the canopy of Islam. Is there really any pillar that is being held in its proper place? The five pillars of Islam mentioned in this Hadith signify the most essential duties of a Muslim. Although a Muslim cannot do without any one of them, yet salaat in Islam occupies a position next only to Imaan. Hadhrat Abdullah bin Mas'ood (Radhiyallaho anho) says: "Once, I inquired of the Holy Prophet (Sallallaho alaihe wasallam), which act (of man) was the dearest to Allah. The Prophet replied, 'salaat'. I then inquired which act came next (in order of merit) and the Prophet replied, 'Kindness to parents'. I again asked what was next and he answered 'Jihaad'."

Mulla Ali Qari (Rahmatullah alaih) has Versed this Hadith in support of the belief that salaat is the most important religious duty after Imaan. This is further corroborated by a hadith, in which the Holy Prophet (Sallallaho alaihe wasallam) is reported to have said: "Salaat is the best of all that has been ordained by Allah."


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#33 [Permalink] Posted on 8th February 2011 13:21
Fazail-e-Namaz, by Shaykhul-Hadeeth Maulana Mohammed Zakariyya Kandhalwi - رحمه الله

Hadith 2

"Hadhrat Abu Zar (Radhiyallaho anho) narrates that once the Holy Prophet (Sallallaho alaihe wasallam) came out of his house. It was autumn and the leaves were falling off the trees. He caught hold of a branch of a tree and its leaves began to drop in large number. At this he remarked, 'O, Abu Zar! When a Muslim offers his salaat to please Allah, his sins are shed away from him just as these leaves are falling off this tree."

In autumn, usually, the leaves of the trees fall in large numbers, so much so that on some trees not a single leaf is left behind. The same is the effect of salaat performed with sincerity and devotion. All the sins of the person offering salaat are wiped off. It should, however, be remembered that according to the verdict of the theologians, it is only the saghaa'ir (minor sins) that are forgiven by the performance of salaat and other services. The kabaa'ir (major sins) are not pardoned without repentance. We should, therefore, in addition to saying salaat, be particular about doing taubah (repentance) and istighfaar (seeking forgiveness). Allah may, however, pardon, by His bountiful Grace, even the kabaa'ir of any person because of his salaat.


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#34 [Permalink] Posted on 9th February 2011 11:45
Fazail-e-Namaz, by Shaykhul-Hadeeth Maulana Mohammed Zakariyya Kandhalwi - رحمه الله

Hadith 3

Hadhrat Abu Uthman (Radhiyallaho anho) says: "I was once sitting under a tree with Hadhrat Salmaan (Radhiyallaho anho). He caught hold of a dry branch of the tree and shook it till all its leaves fell off. He then said to me, "O, Abu Uthman! Will you not ask me why I am doing this?" "Do tell me," I entreated. He said, "The Apostle of Allah had done exactly like this before me, while I was with him under a tree. He caught a dry branch of it and shook it, till all its leaves fell off." At this he said: "O Salmaan! Will you not ask me why I am doing this?' I replied: 'Do tell me why you are doing this?' He remarked: "Verily when a Muslim takes wudhu properly and then observes his salaat five times a day, his sins fall off just as these leaves have fallen off.' He then recited the following verse of the Holy Qur'an: "Establish salaat at the two ends of the day, and at the approaches of the night. Verily, good deeds annul ill deeds. This is a reminder for the mindful." (11:114)

The behaviour of Hadhrat Salmaan (Radhiyallaho anho) in the above Hadith displays the profound love which the Sahaabah radiallahu anhum had for the Prophet (Sallallaho alaihe wasallam). They would often cherish the sweet memories of the time when the Prophet (Sallallaho alaihe wasallam) was living among them. They would, while quoting him, enact exactly what they had seen him doing at a particular moment. It is really very difficult to cover all the traditions of the Holy Prophet (Sallallaho alaihe wasallam), which deal with the importance of salaat and which declare forgiveness for those who guard it. As had already been said before, the theologians restrict this declaration of forgiveness to saghaa'ir (minor sins) only, but in the text of the Hadith there is no such restriction. My learned father gave me two reasons for this.

Firstly, it does not really become a Muslim to commit any of the kabaa'ir (major sins). If perchance any such sins are committed by him, he cannot rest in peace (due to inherent fear of Allah in him) until he washes them with his tears of repentance in crying before Allah. Secondly, the person who performs his salaat with sincerity and thoroughness is very likely to do istighfaar quite a number of times daily. Look for instance at the closing prayer of salaat itself, viz: "O, My Lord! I have wronged my soul a great wrong, and none forgives sins save You alone. Then forgive me and have mercy on me. Verily, You are the Forgiving, the Merciful."

In the above Hadith, mention is made of wudhu to be done properly. We should, therefore, be sure of the regulations about wudhu and try to observe all of these. For example, take the case of miswaak. It is sunnat of wudhu, but is very often neglected. It is said in a Hadith that the salaat offered after doing miswaak is seventy times superior to the salaat without miswaak. In another Hadith, use of miswaak has been enjoined very strongly, and the following benefits are attributed to it:

"It cleanses and sweetens the mouth and checks its bad smell."

"It is a cause of Allah's pleasure and a blow to the Devil."

"Allah and his angels love the person doing miswaak."

"It strengthens the gums and improves eye-sight."

"It is a purge against bile and phlegm."

To crown all, "It is a sunnah i.e. the practice of our beloved Prophet (Sallallaho alaihe wasallam)."

As many as seventy virtues of the miswaak have been enumerated by the theologians. It is said that a person in the habit of miswaak dies with the Kalimah on his lips. The rewards of taking wudhu properly are very many. It is mentioned in Ahaadith that the parts of body washed in wudhu shall glitter on the Day of Judgment and, by this (distinction), the Prophet (Sallallaho alaihe wasallam) will at once recognise his followers.
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#35 [Permalink] Posted on 10th February 2011 10:25
Fazail-e-Namaz, by Shaykhul-Hadeeth Maulana Mohammed Zakariyya Kandhalwi - رحمه الله

Hadith 4 (a)

Hadhrat Abu Hurairah (Radhiyallaho anho) narrates that once the Prophet (Sallallaho alaihe wasallam) asked his companions, 'Do you believe that dirt can remain on a person bathing five times a day in a brook running in front of his door?' 'No', replied the companions radiallahu anhum, 'No dirt can remain on his body.' The Prophet (Sallallaho alaihe wasallam) remarked: 'So, exactly similar is the effect of salaat offered five times a day. With the Grace of Allah, it washes away all the sins'."

Hadith 4 (b)

Hadhrat Jaabir (Radhiyallaho anho) narrates that he heard the Prophet (Sallallaho alaihe wasallam) saying:"The likeness of five times daily salaat is as the likeness of a deep brook running in front of the door of a person who bathes therein five times a day."

Running water is generally free from dirt, and the deeper it runs the cleaner and purer it is. A bath in such water surely removes dirt from the body and makes it clean. Salaat offered with due regard for its essentials likewise cleanses the soul of all sins. There are several Ahaadith of the same meaning, though with slight variations in expression, narrated by different companions of the Prophet (Sallallaho alaihe wasallam). Hadhrat Abu Sa'eed Khudri (Radhiyallaho anho] narrates that he heard the Prophet (Sallallaho alaihe wasallam) saying: 'Each of the five salaats expiates the sins committed since the salaat preceding it. To explain, let us take the case of a person working in a factory. His job is such that his body gets covered with dust. But there are five streams of running water in between the factory and his house and, on his return from the job, he takes a bath in each stream. The effect of five times daily salaat is quite similar. Any sins of omission and commission between two salaats are forgiven on account of 'istighfaar and taubah in each salaat.'

The Prophet (Sallallaho alaihe wasallam) through such parables, aims at impressing that salaat has the wonderful power of removing the sins. If we fail to avail of Allah's mercy, surely we ourselves are the losers.

To err is human. We are likely to commit innumerable acts of displeasing Allah and deserve thereby. His wrath and punishment, but look how relenting our dear Allah is! He has most graciously shown us the way to earn His mercy and forgiveness. It is a great pity if we do not avail of this great favour. Our Allah is always eager to show us His mercy on very small grounds. It is said in a Hadith, that if a person goes to bed with the intention of getting up for Ta-hajjud and perchance does not wake up, he receives the full reward for Tahajjud, although he has been enjoying his sleep at the time of Tahajjud. How boundless is the grace of Allah and what a tremendous loss and deprivation if we do not receive blessings from such a Giver. "The likeness of five times daily salaat is as the likeness of a deep brook running in front of the door of a person who bathes therein five times a day." Running water is generally free from dirt, and the deeper it runs the cleaner and purer it is. A bath in such water surely removes dirt from the body and makes it clean. Salaat offered with due regard for its essentials likewise cleanses the soul of all sins. There are several ahaadith of the same meaning, though with slight variations in expression. narrated by different companions of the Prophet (Sallallaho alaihe wasallam).

Hadhrat Abu Sa'eed Khudri (Radhiyallaho anho) narrates that he heard the Prophet (Sallallaho alaihe wasallam) saying: 'Each of the five salaats expiates the sins committed since the salaat preceding it.' To explain. let us take the case of a person working in a factory. His job is such that his body gets covered with dust. But there are five streams of running water in between the factory and his house and, on his return from the job, he takes a bath in each stream. The effect of five times daily salaat is quite similar. Any sins of omission and commission between two salaats are forgiven on account of 'istighfaar and taubah in each salaat.' The Prophet (Sallallaho alaihe wasallam) through such parables, aims at impressing that salaat has the wonderful power of removing the sins. If we fail to avail of Allah's mercy, surely we ourselves are the losers. To err is human. We are likely to commit innumerable acts of displeasing Allah and deserve thereby. His wrath and punishment, but look how relenting our dear Allah is! He has most graciously shown us the way to earn His mercy and forgiveness. It is a great pity if we do not avail of this great favour. Our Allah is always eager to show us His mercy on very small grounds. It is said in a hadith, that if a person goes to bed with the intention of getting up for Tahajjud and perchance does not wake up, he receives the full reward for Tahajjud, although he has been enjoying his sleep at the time of Tahajjud. How boundless is the grace of Allah and what a tremendous loss and deprivation if we do not receive blessings from such a Giver.

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#36 [Permalink] Posted on 14th April 2011 12:21
"It is undesirable to engage in non-dīni activities after 'Ishā Salāh. This was the practice of the Prophet sallalahu alayhi wasallam and he advised others to do the same. Hence, all should endeavour to practice upon this. It is best to go to sleep early and rise early, if possible for Tahajjud, and if not, then at least for Fajr.

There is great blessing in the early hours of the morning. One will notice that during the early hours a person is able to complete many tasks. On the contrary, a person who endeavours to carry out these after the morning has passed finds difficulty in them.

This is why our akābir (pious elders) would make it a habit to rise for Tahajjud and thereafter complete their ma'mūlāt before Fajr. A person is able to accomplish more work in the morning than at other times. This is because the Prophet sallalahu alayhi wasallam made du'ā:

"O Allāh, grant my Ummah blessing in the morning." (Abū Dawūd)

One other important point to remember is not to sleep in the morning after Fajr without necessity. The Prophet sallalahu alayhi wasallam said,

"Sleeping in the morning is a means of deprivation from sustenance." (Ahmad)

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#37 [Permalink] Posted on 21st April 2011 13:52
The Status Of Salatul Tasbeeh

Question: Salaatut-Tasbih is not from the Sunnah and that the hadeeth referring to it are weak. This is based upon the following reasons:

(1) The hadth about this prayer is contradictory in many ways,
(2) It was not recommended by any scholar. Ibn Taymiyah said: "Ahmad and his companions stated their dislike of it and no scholar recommended it." He also said: "Ab Hanfah and al-Shafi` knew nothing about it."

(3) Salman Bin Fahd al-Oada "...we know the prayer is not lawful. This is why none of the great legal scholars recommended it.".

Please could you clarify situation and also provide References?


Answer: The ruling regarding Salaatul Tasbeeh is that it is permissible and, in fact, very meritorious.

The Hadith in question has been accepted as Sahih (authentic) or Hasan (sound) by various eminent Masters of Hadith. Those that claimed that it was weak, did so on the basis of a few chains of the narration. However, if all the various chains be gathered, there will remain no doubt as to its authenticity.

Hafiz ibn Hajar al-Asqalaani (RA) states that sometimes a Muhaddith classifies a certain Hadith as weak, very weak or even as a fabrication based on one or two chains that were available to him, whereas there may be other chains through which that Hadith may be classified as Hasan (sound) or even Sahih (authentic).
(Anukat vol.2 pg.848-850)

Hafiz ibn Hajar (RA) then mentions the Hadith of Salaat al-Tasbeeh as an example for this and he accepts it to be in fact either Sahih (authentic) or Hasan (sound) and not Dha'eef (weak).
(Ibid)

Imaam Tirmidhi (RA) says that many Ulama, among them Imaam Abdullah ibn al-Mubaarak (RA), have accepted the virtue of Salaat al-Tasbeeh.
(Tirmidhi vol.2 pg.348; Hadith 481)

Imaam Bayhaqi (RA) states that 'Salaat al-Tasbeeh was the practice of Abdullah ibn al-Mubaarak and may pious predecessors of various eras. And this in fact lends strength to its acceptability.'
(Shu'ubul Imaam vol.1 pg.427; Ilmiyyah)

Allaamah Munzhiri (RA) mentions: Many Muhadditheen have accepted it's authority from among them are:

1) Imaam Abu-bakr al-Ajurriy,
2) Imaam Abu Muhammad al-Misriy (Ustaadh of Allaamah Munzhiri),
3) Hafiz Abul-Hasan Maqdisi (Ustaadh of Allaamah Munzhiri),
4) Imaam Abu-Dawud and
5) Imaam Haakim. (Targheeb vol.1 pg.468)

Allaamah Suyuti (RA) has enumerated upto 20 great Muhadditheen who have accepted its authenticity. Besides those that are mentioned above, some of them are:

6) Hafiz Abu-Sa'eed al-Sam'aaniy,
7) Hafiz Khateeb al-Baghdaadiy,
8) Hafiz ibn-Mandah,
9) Imaam Bayhaqi,
10) Imaam al-Subkiy,
11) Imaam al-Nawawiy,
12) Haafiz ibn al-Salah,
13) Hafiz Abu-Musa al-Madiniy,
14) Hafiz al-Alaaeiy,
15) Imaam Siraaj-ud-Deen al-Bulqiniy,
16) Hafiz al-Zarkashiy and a few others.
(Al-Laalil Masnoo'ah vol.2 pg.42-44)

The following list of Muhadditheen is of those who have written detailed articles on this matter:

1) Imaam al-Daraaniy,
2) Imaam Abu-Musa al-Madiniy,
3) Imaam ibn Mandah,
4) Hafiz ibn Naasirud-Deen ad-Dimishqiy,
5) Allaamah al-Suyyooti.

As for the claim of the writer, 'It had been unknown to the great Imaams ... and presumably Imaam Shaafi'ee (RA).'

This is a claim that lacks the support of explicit quotations from those illustrious Imaams as well as any reference. In fact, the books of Hanafi Fiqh support the view of its acceptance. (refer Shaami vol.2 pg.27; HM Saeed).

And several Shaafi'ee Jurists have also endorsed it, namely Imaam al-Muhaamiliy, Imaam al-Juwaini, Imaam-ul-Haramayn, Imaam Ghazaaliy, Imaam Raafi'ee and others. (al-La-aaliy vol.2 pg.43; al-Azkaar of Imaam Nawawiy pg.242)

Khateeb Baghdaadiy (RA), who is Maaliki, states that there is no reason for it not being permissible. In fact, Imaam ibn Hajar (RA) has mentioned a quotation from Imaam Maaliki رضي الله عنه from which it could be deduced that it was acceptable in his Madhab. (refer Futuhaat al-Rabbaaniyyah vol.4 pg.321)

Qaadhi Iyaad Maaliki (RA) has also accepted its virtue. (Ibid)

As far as Imaam Ahmad ibn Hanbal (RA) is concerned, Hafiz ibn Hajar (RA) has stated that he had reversed his decision and was possibly inclined towards its acceptability later on. (Futuhaat al-Rabbaaniyyah vol.4 pg.318, 320)

From the above, it is apparent that there can be no doubt regarding Salaat al-Tasbeeh being an act of virtue which has been established authentically. And is accepted by a large number of celebrated scholars of Hadith as well as the scholars of Fiqh (jurisprudence).

Imaams Taajud-Deen Subki (RA) and Badrud-Deen Zarkashi have stated that it is from the fundamentals of Deen and anyone who discards it despite knowing its virtue is not on the correct path. (Futuhaat vol.4 pg.321-322)

and Allah Ta'ala Knows Best

Moulana Muhammad ibn Moulana Haroon Abassommar
FACULTY OF SPECIALTY IN HADITH

CHECKED AND APPROVED: Mufti Ebrahim Desai

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#38 [Permalink] Posted on 5th July 2011 10:38
Fiqh Of Salah

Lesson 3 - Mufti Abdur Rahman Ibn Yusuf
Youtube Video


Lesson 3 Q&A
Youtube Video


This is a series titled Fiqh of Prayer (Kitab al-Salat) by Mufti Abdur Rahman Ibn Yusuf Mangera.

The main text being used is Nurul Idaa, but other texts will also be used by the Sheikh. Sheikh will be stating the rulings primiarly for the Hanafi school of thought but he will also mention the rulings in the other schools as well.

See also:


Lessons 1 and 2 (with Q&A) - http://www.muftisays.com/blog/Seifeddine-M/635_03-12-2010/fiqh-of-salah-.-mufti-abdur.rahman-ibn-yusuf.html
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#39 [Permalink] Posted on 11th November 2011 08:21
Do All The Imams Agree Neglecting Prayer Continuously Entails Disbelief?

Mufti Muhammad Ibn Adam

In the name of Allah, Most Compassionate, Most Merciful,

My understanding of the issue is similar to that of the vast majority of classical and contemporary Islamic scholarship in that a Muslim only commits disbelief (kufr) if he or she leaves prayer out of denial of its obligation (istihlal/juhud) or out of disdain and contempt (istikhfaf). All the four Schools of Islamic law are in agreement that such a person leaves the fold of Islam, and as such, if he or she became Muslim again, the missed prayers would not have to be made up according to the Hanafis and Malikis. According to the Shafi'is, however, such a person would have to make those prayers up, as a disciplinary measure.

As for leaving out prayer out of laziness (kasl), even if continuously, it does not entail disbelief according to the vast majority of Imams as long as one firmly believes in the obligation of the prayer and does not treat it with disdain and contempt. Such a person will need to make up for all the prayers missed. Yes, there is an opinion within the Hanbalis that such a person becomes an unbeliever and is dealt with as a renegade (murtad) from Islam. (See: al-Majmu, al-Mughni, Fath al-Qadir, al-Bahr al-Ra'iq and other Fiqh references)

In my lectures, I used the Arabic terms "Istihlal (denying the obligation of prayer)" and in particular "Istikhfaf (disdain)". Disdain means a lack of respect, or to look down upon someone or something, and a feeling that someone or something is unworthy of one's consideration or respect.

The majority of those who neglect the prayer, even for long periods, do so out of laziness, and not out of disdain. As such, their behavior does not entail Istikhfaf, and they remain Muslims al-Hamdulillah. However, there may be some who do in actual fact neglect prayers out of disdain, and feel that praying is not important. They do not perform even a single prayer including the Friday prayers for years on end (and some not even performing a single prayer in their entire life!), and when reminded, laugh off or dismiss lightly the importance of praying. I myself came across an individual who was of the opinion that bringing about peace in the world, having moral ethics and being an activist was far more important than praying. Another said he does not believe Allah will take him to account for neglecting the prayer as long as he does not hurt people's feelings and offers the odd Eid or Friday prayer.

Having said that, it is not for us to start judging others or assume the worst of them; but rather, we should maintain a good opinion and consider them to be neglecting the prayer out of laziness unless there is an obvious admission on their part. As such, my lecture was geared towards avoiding falling into such tendencies rather than judging and classifying believers as disbelievers. May Allah keep us all steadfast on the deen, Ameen.

And Allah knows best
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#40 [Permalink] Posted on 11th November 2011 08:30
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#41 [Permalink] Posted on 2nd January 2012 08:01
When Can One Pray Salat al-Duha?


Question


In a prayer schedule there is the time for Fajr and Shuruq. Shuruq time indicates the end of the Fajr prayer. Since we cannot pray immediately after Shuruq, when can we perform the Duha prayer? How many minutes after the Shuruq time in a prayer schedule can one pray Duha?

Answer


In the name of Allah, Most Compassionate, Most Merciful,

To begin with, the majority of the classical scholars are of the opinion that the post-sunrise prayer (ishraq) is the same as the mid-morning prayer (duha). This is the very reason why the major classical books of Hanafi Fiqh do not mention the two prayers separately. (See: Abu Bakr al-Jassas, Ahkam al-Qur'an, 3/559)

However, the common perception (especially amongst the Hanafis of the Indian Subcontinent) is that Salat al-Ishraq and Salat al-Duha are two separate prayers. The recommended time for offering Ishraq prayer is immediately after sunrise, whilst the Duha prayer (which they call the Chasht prayer) is offered later on. (See: Heavenly Ornaments, P: 143)

The reasoning behind this, in my humble view, is that the Messenger of Allah (Allah bless him & give him peace) has encouraged offering this prayer directly after sunrise. Sayyiduna Anas ibn Malik (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: "Whosoever offers his morning (fajr) prayer in congregation, then remains seated making the dhikr of Allah until the sun rises, and thereafter offers two rak'ats, they will receive the reward of performing a Hajj and Umrah." (Sunan Tirmidhi, no: 586)

This Hadith implies that one should offer this optional prayer directly after sunrise by remaining seated on the very place one offered the Fajr prayer and by engaging in d'ua and other forms of dhikr. Thereafter, when the sun has risen properly, one should offer the Ishraq or Duha prayer.

On the other hand, there are many Hadiths which recommend offering this prayer later on. The Fuqaha also mention the recommendation of offering it at mid-morning (halfway between sunrise and zawal (time of the sun's zenith). Thus, the Hanafi Ulama of the Subcontinent have considered both these to be two separate forms of prayer, and this is what we find in their books.

However, the major classical Hanafi books, such as Radd al-Muhtar, al-Fatawa al-Hindiyya and others, do not mention Salat al-Ishraq and Salat al-Duha to be two separate prayers; rather, they only have place in their respective works for one prayer which they term as the Duha prayer.

The author of Umdat al-Fiqh mentions a very good point in this regard. He states that there are two separate prayers for Duha. The first prayer is known as the Ishraq prayer, the time of which begins after the sun rises up until it is above the horizon by the length of a spear and it ends at mid-morning. This prayer is also known as the minor Duha prayer. The second prayer is known as the Duha prayer, and its time also begins when the sun has risen to a spear's length above the horizon, and it ends at zenith, although the preferred time to offer this prayer is at mid-morning (i.e. midway between sunrise and zenith). This prayer is also known as the major Duha prayer. According to the majority of Hadith scholars and Fuqaha, if one was to offer one's prayer directly after the sun has risen to a spear's length above the horizon, it would be considered both the Ishraq and the Duha prayer. However, if one was to offer it later at around midday, then it will only be considered as the Duha prayer. (See: Sayyed Zawwar Husayn, Umdat al-Fiqh (Urdu), 2/302)

In light of the above from Umdat al-Fiqh and also in light of the understanding of the classical Hanafi fuqaha, it can be said that the Ishraq prayer and the Duha prayer are both one. However, by performing this prayer early on when the sun has risen to a spear's length, one will gain extra rewards, and by offering it later on, one will still be considered to have offered the Duha prayer. For this very reason, we see many saintly people making an effort to offer the Duha (or Ishraq) prayer immediately after the sun has risen to a spear's length.

We see the various classical Hanafi books discussing the Duha prayer without stipulating two separate prayers. For example, it is stated in al-Fatawa al-Hindiyya:

"And from the recommended prayers is the Duha prayer. Its minimum is two rak'ats and its maximum is twelve rak'ats. Its time is from after sunrise to when the sun is at its zenith (zawal)." (al-Fatawa al-Hindiyya, 1/112)

There are many Hadiths which encourage us to offer the Duha prayer:

Sayyiduna Abu Hurayra (Allah have mercy on him) narrates that my beloved companion (the Messenger of Allah, Allah bless him & give him peace) advised me three things: To fast three days of every month, to perform the two rak'ats of Duha, and that I perform my Witr before retiring to bed." (Sahih al-Bukhari: no: 1981)

Sayyida A'isha (Allah be pleased with her) narrates that the Messenger of Allah (Allah bless him & give him peace) would offer four rak'ats at the time of Duha, and increase on it whatever Allah wished." (Sahih Muslim, no: 719)

It is mentioned by Imam al-Haskafi (and confirmed by Imam Ibn Abidin) that while its minimum is two rakats, the minimum optimal amount is four rakats, as this was the general practice of the Messenger of Allah (Allah bless him & give him peace). (See: Radd al-Muhtar, 2/22-23)

As for your specific question (how many minutes after sunrise can one perform the Duha prayer) is concerned, it should have been answered in the above explanation, in that one may perform it after the sun rises up until it is above the horizon by the length of a spear, meaning when the sun becomes bright and it is difficult to look directly at the sun with the naked eye. This can take approximately fifteen to twenty minutes after sunrise.

And Allah knows best


[Mufti] Muhammad ibn Adam
Darul Iftaa
Leicester , UK


http://www.daruliftaa.com/
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#42 [Permalink] Posted on 14th February 2012 07:51
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#43 [Permalink] Posted on 8th March 2012 09:31
Sayyidi wa sanadi Shaikh Mufti Mohammad Taqi Usmani (Allah preserve him) wrote in the obituary of Shaikh Nawab Eshrat Ali Khan Qaiser (Allah have mercy on him),

'Recently (prior to his death) he confided in me and said, all praise is for Allah, I do not recall leaving a salah with jama'ah (congregation) for the previous fifty two years.'

Al Balagh, March 2012, Rabi II 1433, page 5

(Akabir occasionally disclose information like this to motivate their disciples.)

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#44 [Permalink] Posted on 12th March 2012 06:52
Status Of Salatul Tasbeeh


Question: Salaatut-Tasbih is not from the Sunnah and that the hadeeth referring to it are weak. This is based upon the following reasons:

(1) The hadth about this prayer is contradictory in many ways,
(2) It was not recommended by any scholar. Ibn Taymiyah said: "Ahmad and his companions stated their dislike of it and no scholar recommended it." He also said: "Ab Hanfah and al-Shafi` knew nothing about it."

(3) Salman Bin Fahd al-Oada "...we know the prayer is not lawful. This is why none of the great legal scholars recommended it.".

Please could you clarify situation and also provide References?

Answer: The ruling regarding Salaatul Tasbeeh is that it is permissible and, in fact, very meritorious.

The Hadith in question has been accepted as Sahih (authentic) or Hasan (sound) by various eminent Masters of Hadith. Those that claimed that it was weak, did so on the basis of a few chains of the narration. However, if all the various chains be gathered, there will remain no doubt as to its authenticity.

Hafiz ibn Hajar al-Asqalaani (RA) states that sometimes a Muhaddith classifies a certain Hadith as weak, very weak or even as a fabrication based on one or two chains that were available to him, whereas there may be other chains through which that Hadith may be classified as Hasan (sound) or even Sahih (authentic).
(Anukat vol.2 pg.848-850)

Hafiz ibn Hajar (RA) then mentions the Hadith of Salaat al-Tasbeeh as an example for this and he accepts it to be in fact either Sahih (authentic) or Hasan (sound) and not Dha'eef (weak).
(Ibid)

Imaam Tirmidhi (RA) says that many Ulama, among them Imaam Abdullah ibn al-Mubaarak (RA), have accepted the virtue of Salaat al-Tasbeeh.
(Tirmidhi vol.2 pg.348; Hadith 481)

Imaam Bayhaqi (RA) states that 'Salaat al-Tasbeeh was the practice of Abdullah ibn al-Mubaarak and may pious predecessors of various eras. And this in fact lends strength to its acceptability.'
(Shu'ubul Imaam vol.1 pg.427; Ilmiyyah)

Allaamah Munzhiri (RA) mentions: Many Muhadditheen have accepted it's authority from among them are:

1) Imaam Abu-bakr al-Ajurriy,
2) Imaam Abu Muhammad al-Misriy (Ustaadh of Allaamah Munzhiri),
3) Hafiz Abul-Hasan Maqdisi (Ustaadh of Allaamah Munzhiri),
4) Imaam Abu-Dawud and
5) Imaam Haakim. (Targheeb vol.1 pg.468)

Allaamah Suyuti (RA) has enumerated upto 20 great Muhadditheen who have accepted its authenticity. Besides those that are mentioned above, some of them are:

6) Hafiz Abu-Sa'eed al-Sam'aaniy,
7) Hafiz Khateeb al-Baghdaadiy,
8) Hafiz ibn-Mandah,
9) Imaam Bayhaqi,
10) Imaam al-Subkiy,
11) Imaam al-Nawawiy,
12) Haafiz ibn al-Salah,
13) Hafiz Abu-Musa al-Madiniy,
14) Hafiz al-Alaaeiy,
15) Imaam Siraaj-ud-Deen al-Bulqiniy,
16) Hafiz al-Zarkashiy and a few others.
(Al-Laalil Masnoo'ah vol.2 pg.42-44)

The following list of Muhadditheen is of those who have written detailed articles on this matter:

1) Imaam al-Daraaniy,
2) Imaam Abu-Musa al-Madiniy,
3) Imaam ibn Mandah,
4) Hafiz ibn Naasirud-Deen ad-Dimishqiy,
5) Allaamah al-Suyyooti.

As for the claim of the writer, 'It had been unknown to the great Imaams ... and presumably Imaam Shaafi'ee (RA).'

This is a claim that lacks the support of explicit quotations from those illustrious Imaams as well as any reference. In fact, the books of Hanafi Fiqh support the view of its acceptance. (refer Shaami vol.2 pg.27; HM Saeed).

And several Shaafi'ee Jurists have also endorsed it, namely Imaam al-Muhaamiliy, Imaam al-Juwaini, Imaam-ul-Haramayn, Imaam Ghazaaliy, Imaam Raafi'ee and others. (al-La-aaliy vol.2 pg.43; al-Azkaar of Imaam Nawawiy pg.242)

Khateeb Baghdaadiy (RA), who is Maaliki, states that there is no reason for it not being permissible. In fact, Imaam ibn Hajar (RA) has mentioned a quotation from Imaam Maaliki رضي الله عنه from which it could be deduced that it was acceptable in his Madhab. (refer Futuhaat al-Rabbaaniyyah vol.4 pg.321)

Qaadhi Iyaad Maaliki (RA) has also accepted its virtue. (Ibid)

As far as Imaam Ahmad ibn Hanbal (RA) is concerned, Hafiz ibn Hajar (RA) has stated that he had reversed his decision and was possibly inclined towards its acceptability later on. (Futuhaat al-Rabbaaniyyah vol.4 pg.318, 320)

From the above, it is apparent that there can be no doubt regarding Salaat al-Tasbeeh being an act of virtue which has been established authentically. And is accepted by a large number of celebrated scholars of Hadith as well as the scholars of Fiqh (jurisprudence).

Imaams Taajud-Deen Subki (RA) and Badrud-Deen Zarkashi have stated that it is from the fundamentals of Deen and anyone who discards it despite knowing its virtue is not on the correct path. (Futuhaat vol.4 pg.321-322)

and Allah Ta'ala Knows Best

Moulana Muhammad ibn Moulana Haroon Abassommar
FACULTY OF SPECIALTY IN HADITH

CHECKED AND APPROVED: Mufti Ebrahim Desai
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#45 [Permalink] Posted on 12th March 2012 06:53
How To Perform Salaatut Tasbeeh


Compiled by Ebrahim Saifuddin

Rasulullah ﷺ once said to his uncle Hadrat 'Abbas رضی ٓاللہ عنہ : 'O Abbas! O my uncle! Shall I not give you a gift? Shall I not show you something by means of which Allah will forgive your sins, the first and the last of them, the past and recent, the unintentional and the intentional, the small and huge, the secret and open?'] Rasulullah ﷺ then taught him the Salah al-Tasbih. Furthermore he advised him that it be offered daily, if possible. If not then every Friday or once a month or once a year or at least once in one's life time. - (Abu Dawood)

This prayer consists of 4 rak'ah and should be performed everyday. Makruh times should be avoided for this salah. The Tasbih which is to be read in this prayer at different positions is as follows:

Subhanallahi wal hamdulillahi walaa ilaaha ilalahu walahu akbar
(Glory is to Allah! And praise is to Allah! There is no deity save Allah and Allah is the Greatest)

The tasbih is recited 75 times in each rak'ah i.e. 300 times in the entire salah. There are two methods and one can opt for either of the two methods.

First Method

In "Heavenly Ornaments" this method is stated:

Make the intention, say "Allahu Akbar" and fold hands. Recited Surah Fatihah and another Surah.
Recite Tasbih 15 times.

Go into ruku and recite "Subhana Rabiyal Azeem" 3 times.
Recite tasbih 10 times.

Rise from bowing position and say "Rabana lakal hamd".
Recite tasbih 10 times.

Do the sujood and in the first sujood recite "Subhana Rabiyal A'ala" 3 times
Recite tasbih 10 times.

Rise from sujood in the sitting position.
Recite tasbih 10 times.

Do the second sujood as usual and recite "Subhana Rabiyal A'ala" 3 times
Recite tasbih 10 times.

Before standing up, go into sitting position
Recite tasbih 10 times.

Stand up, recite Surah Fatihah and another Surah.
Recite Tasbih 15 times

Perform the rest of the salah while reciting the tasbih in the stated postures.

Note:

In the second rak'ah and fourth rak'ah the tasbih will be recited before the tashahhud.

Second Method

In "The Way The Noble Messenger Offered His Prayer", this method is stated

Make intention of 4 rak'ah salah.

Say "Allahu Akbar", fold the hands together, Recite Thana.
Recite the tasbih 15 times.

Recite ta'uwuz, tasmiyah, Surah Fatihah and any other surah with it.
Recite tasbih 10 times.

Go into ruku and recite "Subhana Rabiyal Azeem" 3 times.
Recite tasbih 10 times.

Rise from bowing position and say "Rabana lakal hamd".
Recite tasbih 10 times.

Do the sujood and in the first sujood recite "Subhana Rabiyal A'ala" 3 times
Recite tasbih 10 times.

Rise from sujood in the sitting position.
Recite tasbih 10 times.

Do the second sujood as usual and recite "Subhana Rabiyal A'ala" 3 times
Recite tasbih 10 times.

Stand up and then recite the tasbih 15 times before Surah Fatihah.

For the second rak'ah repeat the tasbih in the postures stated above and same will be for the third and fourth rak'ah.

Important

Do not count the tasbih on the digits of the fingers. Instead press the fingers to keep the count. If you recite it less in one position, then add the amount left in the next posture.


http://www.peopleofsunnah.com/fiqh/rulings/salah/76-salatuttasbih.html
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