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The Importance And Virtues Of Salah (Prayer)

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#121 [Permalink] Posted on 5th August 2014 09:52
(5) When a person does slip and commits acts of filth and sin, the prayer can also purify the soul from those sins. In other words, it has a cleansing effect on the soul. Everyone is bound to make mistakes and commit sins. But these sins need not remain forever on the soul, causing it harm. Instead, there are means to remove them. One of the most important of those means is the performance of good deeds and, in particular, the prayers. The Messenger of Allaah صلى الله عليه وسلم said,

"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 صلى الله عليه وسلم then said, "That is like the five daily prayers: Allaah سبحانه و تعالى wipes away the sins by them" [1]

The Messenger of Allaah صلى الله عليه وسلم also said, "There is no Muslim man who attends the obligatory prayer, while making the ablution, having fear of Allaah سبحانه و تعالى and performing the bowing all in an excellent manner except that it will be an expiation for him for whatever sins preceded it, as long as he did not perform a major sin. And such is true for the entire year." [2]

Note that this hadeeth implies that only if the prayer is performed in the proper manner will it be a true source of wiping away one's sins. [3]

Notes:

[1] Saheeh al-Bukhari and Saheeh Muslim

[2] Saheeh Muslim

[3] Purification of the Soul
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#122 [Permalink] Posted on 6th August 2014 09:46
(6) One of the greatest diseases afflicting mankind today is heedlessness and forgetfulness - that is, of the more important things in life and the goal of this life itself. Especially in this day and age, one can become so preoccupied and downright exhausted with so many mundane activities that it is easy to forget about Allaah سبحانه و تعالى. The person forgets what this whole existence is all about and what it means. He forgets that he is a servant of Allaah سبحانه و تعالى and that there is nothing worth striving for other than that goal. This negligence can be very dangerous for the soul, as the soul forgets what is good for it and what is evil for it. The only remedy for this great disease is the establishment of an act on a regular basis that requires one to remember Allaah سبحانه و تعالى and, thereby, put everything back in its proper perspective and focus. This one of the roles and great benefits of the establishment of the five daily prayers. Allaah سبحانه و تعالى says,



""Verily! I am Allah! Laa ilaaha illaa Ana (none has the right to be worshipped but I), so worship Me and establish prayer for My remembrance." [Soora Taa Haa, 20:14]

[Purification of the Soul]
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#123 [Permalink] Posted on 7th August 2014 09:47
(7) Furthermore, these prayers are obligatory upon the person at prescribed times throughout the day. Allaah سبحانه و تعالى has specifically pointed out this fact in the verse,



"Verily, the prayer is enjoined on the believers at fixed hours." [Sooratun Nisaa', 4:103]

These times are such that in reality a person has either just left being in private conversation with Allaah سبحانه و تعالى or is just about to enter into such a private conversation. [A hadeeth recorded by Imam al-Bukhari states, "While the believer is in the prayer, he is in a private conversation with his Lord."]

In addition, the believer knows that Allaah سبحانه و تعالى is fully aware of all of his thoughts and deeds. Thus, the believer should then become shy to disobey Allaah سبحانه و تعالى after he just met with Him and while realising that he will stand before Him again in a short time.

[Purification of the Soul]
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#124 [Permalink] Posted on 11th August 2014 09:25
(8) In addition, in the prayer, the person remembers who he truly is. He is no more than a human being like all of the other humans Allaah سبحانه و تعالى has created on this earth. It is only by the grace and mercy of Allaah سبحانه و تعالى that Allaah سبحانه و تعالى has blessed him with finding the truth and following the Straight Path. He is, in one sense, an equal to all others who are submitting to Allaah سبحانه و تعالى and performing those same prayers - the only true difference between them being their level of piety. This realisation that the person should experience five times a day should help in purifying the soul by removing from it many of the dangerous diseases that strike at the root of its health. In particular, pride, unsanctioned hatred, bigotry and envy towards one fellow Muslims should be removed from his heart as he realises that they are working toward the same goal and all trying to serve and worship Allaah سبحانه و تعالى. In reality, this fact is true for all Muslims as well as all the earlier Prophets (peace be upon them) and their followers. This is a massive community that is all working towards one goal, as Allaah سبحانه و تعالى has instructed them,



"Verily, this community of yours is a single community, and I am your Lord, so worship Me." [Sooratul Anbiyaa', 21:92]

[Purification of the Soul]
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#125 [Permalink] Posted on 12th August 2014 10:09
(9) A commitment to any ideology or program requires self-discipline, a strong will and perseverance. Once again, the importance and ramification of the prayers at regularly stated times are seen. This practice requires the person to overcome laziness and lack of discipline.

(10) As mentioned earlier, the prayer is an act of worship or an end in itself as well as a means to other desirable goals, such as those described above. As for it being a type of end in itself, the Muslim must realise that it is while he is in prayer that he is the closest to Allaah سبحانه و تعالى. He should feel this fact in his prayer. Allaah سبحانه و تعالى says in the Qur'an,



"No! Do not obey him. But prostrate and draw near [to Allah]." [Sooratul 'Alaq, 96:19]

The Prophet صلى الله عليه وسلم also said, "The closest a servant is to his Lord is when he is prostrating." [Saheeh Muslim]

[Purification of the Soul]
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#126 [Permalink] Posted on 13th August 2014 09:46
(11) As for the Hereafter, Allaah's forgiveness and pleasure - the final and greatest purifying of the soul - is closely related to the prayers. The Messenger of Allaah صلى الله عليه وسلم said, "Allaah سبحانه و تعالى has obligated five prayers. Whoever excellently performs their ablutions, prays them in their proper times, completes their bows and khushoo' [1] has a promise from Allaah سبحانه و تعالى that He will forgive him. And whoever does not do that has no promise from Allaah سبحانه و تعالى. He may either forgive him or He may punish him." [2]

It must be noted that the quality of the prayer will also greatly affect the effectiveness of the prayer itself and its role in the purification of the soul. The prayer said without any feeling of the presence of Allaah سبحانه و تعالى or without any true remembrance of Allaah سبحانه و تعالى, may have very little effect on the individual. Perhaps simply going through the physical motions of the prayer may have some positive effect on the person praying but there may still be a world of difference between the influence of his prayer in his life compared to that of someone whose heart and soul is attuned to the prayer. Hence, the Prophet صلى الله عليه وسلم said, "A person may finish from [the prayer] and all that is recorded for him of his prayer is one-tenth of it, one-ninth, one-eighth, one-seventh, one-sixth, one-fifth, one-fourth, one-third or one-half." [3] [4]

Notes:

[1] Khushoo' 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 khudoo'), see Muhammad ash-Shaayl, Al-Furooq al-Laughawiyyah wa Atharahaa fi Tafseer al-Qur'aan al-Kareem (Riyadh: Maktabah al-Ubaikan, 1993), pp. 249-254

[2] Recorded by Malik, Ahmad, Abu Dawood, an-Nasaa'i and others. According to Shaykh al-Albaani رحمه الله, it is saheeh. (Saheeh al-Jaami', vol. 1, p. 616)

[3] Recorded by Abu Dawood and Ahmad. According to Shaykh al-Albaani رحمه الله, it is saheeh. (Saheeh al-Jaami', vol. 1, p. 335)

[4] Purification of the Soul
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#127 [Permalink] Posted on 20th August 2014 09:54
Since Allaah سبحانه و تعالى knows of the existence of weariness on your part, He has varied the acts of obedience for you; and since He knows of the existence of impulsiveness in you, He has limited them to specific times, so that your concern be with the performance of the ritual prayer, not with the existence of the ritual prayer. For not everyone who prays performs well. [118]

Man is, by nature, of a weak constitution, and thus tires of doing the same act for a length of time. Prolonged performance makes the act difficult. Yet, his heart feels no strain in a variety of acts, and he is therefore better equipped to accomplish them all. Nevertheless, it should be understood that it is incumbent on the servant to perpetually apply himself to the worship of Allaah سبحانه و تعالى [as ordered].

In view of this disposition of man, Allaah Most High designated a variety of acts of worship for him. He has not decreed perpetual observation of any one act of worship, because the servant would tire of it. For example, had a perpetual state of ritual prayer been decreed, the servant would certainly be exhausted. The heart of the servant now remains in worship on account of the variety, such as the ritual prayer, recitation of the Qur'an, the pilgrimage to Makkah (Hajj), the poor-due tax (Zakah), sacrifice, fasting, invocation, etc. His heart does not become bored because the "taste" of each worship is different. In this way, the entire time [of the dedicated servant] is spent in worship without the servant tiring and becoming bored. He does not, therefore, abandon worship.

In contrast to the condition of tiring and becoming bored is the trait of [misjudged] greed and enthusiasm. When this trait exceeds the limit, the act is corrupted. For example, when there is extreme enthusiasm for the ritual prayer, it will be difficult to discharge it with all is rights. Such extreme enthusiasm will cause one to refrain from ablution [so that one remains engrossed in the ritual prayer], or one will recite the Qur'an hastily without humility and reflection. In view of this disposition in man, Allaah Most High has forbidden him from the ritual prayer and other worship at certain times so that man does not plunge headlong into any deed in haste and with excessive enthusiasm. He has decreed ritual prayer at appointed times so that the servant resolves to execute it with perfection. Haste and enthusiasm lead to only the external forms of ritual prayer. Between the form and the perfect prayer there is a great difference.

Kitab al-Hikam (The Book of Wisdoms)
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#128 [Permalink] Posted on 21st August 2014 09:39
He knew of the existence of weakness in you, so He made the number of ritual prayers small; and He knew of your need of His grace, so He multiplied their fruitful results. [120]

On the night of the Prophet's صلى الله عليه وسلم Ascension to the heavens (mi'raaj), fifty daily ritual prayers were initially made obligatory. Upon the repeated request of the Messenger of Allaah صلى الله عليه وسلم, the number was reduced to five. The reduction was granted on account of our weakness and our inability to perform fifty daily prayers steadfastly. Since man is in need of Allaah's سبحانه و تعالى grace, the reward of fifty prayers was retained.

Kitab al-Hikam (The Book of Wisdoms)
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#129 [Permalink] Posted on 26th August 2014 18:39
The Messenger of Allah (sal Allahu alaihi wa sallam) said, “The first faces that will turn dark on the Day of Judgment are the faces of those who neglect the Prayer. In Jahannum there is a valley called AI-Malham that contains serpents. Each serpent is as fat as a camel's neck and its length is equal to the distance covered in a day. Then, it stings the one who neglects the Prayer, the poison boils in his body for seventy years then the flesh is torn out.” [Al-Hakim]

Allah (subhana wa ta’ala) informs us in the Quran of the conversation between the people in Paradise and those in Hell: “'What has brought you to Hell?' They will say, 'We were not of those who prayed, nor were we of those who fed the indigent. But we used to talk vanities with vain talkers, and we used to deny the Day of Requital until there came to us that which is certain.' Then will no intercession of any intercessor benefit them. So what has happened to them that they are turning away from the Reminder?” [Al-Quran, Surah Al-Muddaththir,Ayaat 42-48]
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#130 [Permalink] Posted on 9th October 2014 10:03
According to the most correct view, khushoo’ is obligatory. Shaykhul-Islaam Ibn Taymiyyah رحمه الله said:

“Allaah سبحانه و تعالى says:



‘And seek help in patience and as-salaah (the prayer), and truly it is extremely heavy and hard except for al-khaashi’oon …’ [Sooratul-Baqarah, 2:45]

This implies condemnation of those who are not khaashi’oon. Condemnation only applies when something obligatory is not done, or when something forbidden is done. If those who do not have khushoo’ are to be condemned, this indicates that khushoo’ is obligatory (waajib). The fact that khushoo’ is obligatory is also indicated by the aayaat:




‘Successful indeed are the believers, those who offer their salaah (prayers) with all solemnity and full submissiveness (khaashi'oon).' [Sooratul Mu'minoon, 23:1-2]




'These are indeed the inheritors, who shall inherit the Firdaws (Paradise). They shall dwell therein forever.’ [Sooratul-Mu’minoon, 23:10-11]

Allaah سبحانه و تعالى tells us that these are the ones who will inherit Firdaws (Paradise), which implies that no-one else will do so. Khushoo’ is obligatory in prayer, and this includes calmness and khudoo’ [submission, humility]. Whoever pecks like a crow in his sujood (prostration) does not have khushoo’, and whoever does not raise his head fully from rukoo’ (bowing) and pause for a while before going down into sujood is not calm, because calmness implies doing things at a measured pace, so the person who does not do things at a measured pace is not calm. Whoever is not calm does not have khushoo’ in his rukoo’ or sujood, and whoever does not have khushoo’ is a sinner.

Another indication that khushoo’ in prayer is obligatory is the fact that the Prophet صلى الله عليه وسلم warned those who do not have khushoo’, such as the one who lifts up his gaze to the sky (in prayer), because this movement and raising of the gaze goes against the idea of khushoo’.” [1]

Concerning the virtues of khushoo’ and as a warning to the one who neglects it, the Prophet صلى الله عليه وسلم said: “Five prayers which Allaah has made obligatory. Whoever does wudoo’ properly for them, prays them on time, does rukoo’ properly and has perfect khushoo’, it is a promise from Allaah that he will be forgiven, but whoever does not do this, has no such promise – if Allaah wishes, He will forgive him, and if He wishes, He will punish him.” [2]

Concerning the virtues of khushoo’, the Prophet صلى الله عليه وسلم also said: “Whoever does wudoo’ and does it well, then prays two rak’ahs focusing on them completely [according to another report: and does not think of anything else], will be forgiven all his previous sins [according to another report: will be guaranteed Paradise].” [3]

When we look at the things that help us to have khushoo’ in prayer, we find that they may be divided into two types: things that help you to have and to strengthen khushoo’, and warding off the things that reduce and weaken khushoo’.

Shaykhul-Islaam Ibn Taymiyyah رحمه الله explained the things that help us to have khushoo’: “Two things help us to [develop khushoo’]: a strong desire to do what is obligatory, and weakness of distractions.

With regard to the first, the strong desire to do what is obligatory: [this means that] a person strives hard to focus on what he is saying and doing, pondering on the meanings of the Qur’an recitation, dhikr and du’aa’s, and keeping in mind the fact that he is speaking to Allaah سبحانه و تعالى as if he sees Him, for when he is standing in prayer, he is talking to his Lord سبحانه و تعالى.

Ihsaan means ‘that you worship Allaah سبحانه و تعالى as if you see Him, and if you cannot see Him, He can see you.’ The more the slave tastes the sweetness of salaah, the more attracted he will be to it, and this has to do with the strength of his eemaan.

The means of strengthening eemaan are many, and this is why the Prophet صلى الله عليه وسلم used to say, ‘In your world, women and perfume have been made dear to me, and my joy is in prayer.’ According to another hadith, he said, ‘Let us find comfort in prayer, O Bilaal’ – he did not say, ‘Let us get it over and done with.’

With regard to the second, weakness of distractions:

This means striving to push away all distractions that make you think of something other than the prayer itself, and warding off thoughts that keep you mind off the purpose of the prayer. This is something which differs from one person to another, because the extent of waswaas has to do with the extent of one’s doubts and desires and the heart’s focus and dependence on what it loves, and its efforts to avoid what it dislikes.” [4] [5]

Notes:

[1] Majmoo’ al-Fataawa, 22/553-558

[2] Reported by Abu Dawood, no. 425; Saheeh al-Jaami’, 3242

[3] Al-Bukhari, al-Bagha edn., no. 158; al-Nisaa'i, 1/95; Saheeh al-Jaami’, 6166

[4] Majmoo’ al-Fataawa, 22/606-607

[5] 33 Ways of Developing Khushoo' in Salaah

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#131 [Permalink] Posted on 16th January 2015 09:42
Mufti Sa'eed Ahmad Palanpuri said:

"The Adhaan [أَذَان] and Iqaamah [إقامة] called out five times a day is a da'wah [دعوة] (call) towards Allaah سبحانه و تعالى. According to general understanding, it is a special call, i.e. a call to Salaah [صلاة] (prayer). However, as far as the subject matter (of the Adhaan) is concerned, it is also a general da'wah, i.e. it is also a da'wah to Deen [دين] (religion). Allaah سبحانه و تعالى states,



"And who is better in speech than one who invites to Allaah and does righteousness and says, 'Indeed, I am of the Muslims.'" (Soorah Fussilat, 41:33)

Indeed, there can never be a better person! Therefore, every person should call people towards Allaah سبحانه و تعالى. The responsibility of calling others towards Deen by means of speech and action falls upon every believer considering their believing status. The Adhaan is one of the best methods of this call. The entire call to Deen is included in the Adhaan, because the foundational belief in Deen is Tauheed [توحيد] (oneness of Allaah سبحانه و تعالى) and Risaalah (messengership) of Nabi صلى الله عليه وسلم.

The first result of Tauheed is the magnificence and greatness of Allaah سبحانه و تعالى. Consequently, the Adhaan commences with the announcement of the greatness of Allaah سبحانه و تعالى, then Tauheed, and after that the Risaalah [رسالة] of Nabi صلى الله عليه وسلم is declared. These two foundational beliefs are collected in the Kalima Tayyiba [كلمة طيبة] (pure word). The Kalima Tayyiba is: لا إله إلا الله محمد رسول الله (Laa ilaaha illAllaah, Muhammadur-Rasoolullaah - There is none worthy of worship but Allaah, and Muhammad is the Messenger of Allaah).

A person becomes a believer upon acceptance of these two fundamentals. It then becomes his responsibility to follow the Deen that Hadhrat Muhammad صلى الله عليه وسلم brought from Allaah سبحانه و تعالى and gave to the people. This is because this Deen is from his Creator and Sovereign. There is great detail to this Deen, and it is made up of a few parts. The following advice was written by Hadhrat 'Umar رضي الله عنه to the governors of the various provinces during his Khilaafah: 'Indeed, from all your matters, the most important according to me is Salaah. The person who guards it and is punctual upon it will protect his Deen. And he who destroys it will destroy others things to a greater degree.' (Mu'atta Imaam Maalik رحمه الله)

For this reason, the third call after Tauheed and Risaalah is that of Salaah. After that, the benefit of Salaah is explained. And that is success (falaah - فلاح) in this world and the Hereafter. The benefit that one woul attain in the Hereafter is quite apparent, and the worldly benefit is hidden in it. People do not understand this. People are under the impression that success in this world is linked to wealth. However, if people think carefully, then they will understand that worldly success is not linked to wealth. Rather, it is linked to contentment of the heart. A person can have great wealth, but if he has no contentment of the heart, then that wealth is nothing. And if a person has enough to fulfill his needs, or he has nothing at all, but he has contentment of the heart, then he is a king in both worlds. Contentment of the heart is attained through the Salaah. The reason for this is that the most important purpose of Salaah is the remembrance of Allaah سبحانه و تعالى. Allaah سبحانه و تعالى states,



"And the remembrance of Allaah is greater." (Sooratul-'Ankaboot, 29:45)

There is no other way to attain contentment of the heart. Allaah سبحانه و تعالى states,



"Verily, in the remembrance of Allaah do hearts find rest." (Sooratur-Ra'd, 13:28)

In summary, the person who has contentment of the heart in this world is indeed fortunate. This is attained through the remembrance of Allaah سبحانه و تعالى, and Salaah is the greatest and best method of remembering Allaah سبحانه و تعالى. For this reason, those who desire contentment of the heart, come to Salaah! From it you will attain this wealth.

The magnificence and greatness of Allaah سبحانه و تعالى is announced again at the end, and this call is completed by announcing the oneness of Allaah سبحانه و تعالى. A sentence is added to the Adhaan of Fajr and the Iqaamah, taking the time and moments into consideration. It is our misfortune that in our non-Arabic societies, because we do not understand Arabic, we cannot fathom the importance of this announcement.

Then, this announcement is not only for us. Those who are away from Allaah سبحانه و تعالى are given the invitation to the foundational beliefs of Islaam and its practices five times a day. They are made aware of its benefits and blessings. It is because of this that this call is very heavy upon Shaytaan. He runs frantically away from it.

It is quite apparent than an announcer should be chosen for such an important call. It is always the case that according to the importance of the duty, the person to carry it out is chosen."

[Etiquettes of Azaan and Iqaamat (Virtues, Laws and Proofs), pp. 15-18.]
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#132 [Permalink] Posted on 10th February 2015 08:35
MashaAllah very nice, indeed we must know about the importance and virtues of Salah :) JazakAllah for share.
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#133 [Permalink] Posted on 13th February 2015 12:13
The Salaah (Prayer) is Tranquility for the Worshippers and Allaah's Gift to the Believers


Imaam Ibnul-Qayyim رحمه الله said,

"It is imperative for you to know that salaah is, without any doubt, the domain of tranquility for devotees (muhibbeen), the enjoyment of the souls of monotheists (muwahhideen), the garden of the worshippers ('aabideen), the essence of enjoyment of the humble ones (khaashi'een), the test of the sincere ones (saadiqeen), and the scale measuring the mettle of those embarking upon the right path (saalikeen).

It is truly a divine mercy that Allaah سبحانه و تعالى has gifted to His believing servents that He has guided them to, and acquainted with with. He delegated His truthful and honest Messenger, Prophet Muhammad صلى الله عليه وسلم, to deliver this gift to His believing servants in order that they may attain a noble status with Him. Through its means He dignifies, honours and showers them with His mercy, and allows them to win His nearness. He bestows upon His believing servants all of this although He is in no need of them. He just wants to lavish them with this gracious gift to show His favour upon them and bring their hearts and bodies altogether into His servitude.

He, the Most Exalted, endows the heart of the knower of Allaah [1] by enabling him to reap the best of its harvest; turning to Him, Exalted be He, rejoicing in His closeness, basking in His love, enjoying standing before Him [in salaah], dismissing everything except Him [from his heart] as soon as he commences worship, and fulfilling the rights of his servitude to Him, inwardly and outwardly, in order for his worship to be in a manner that pleases Allaah سبحانه و تعالى.

Even as Allaah سبحانه و تعالى tested His servants by creating them with innate lusts and desires (shahwa) and exposing them to external temptations, His mercy and kindness mandated that Allaah, the Most High, give His servants a feast [2] [i.e. salaah] comprising of several kinds of delicacies, nourishments, gifts and grants [3] [to help them repel these desires and temptations]. And He invited them to attend this banquet on a daily basis not once, but five times a day - and he distinguished each served course of this banquet [i.e. the actions of the salaah] with a unique flavour and a special benefit to perfect the pleasures and complement the benefits they attain, and (help them to) perfect their 'uboodiyyah [servitude] to Allaah.

Thus, not only did He make every act of worship performed in salaah a means of reward to atone for the (minor) sins they committed, but rewarded them with a special light for praying. In fact, salaah brings forth light and strength into the heart (qalb), increases the share of one's provisions in this life, inspires others to love (muhabbah) the one who prays, and lets the Angels as well as the earth with its mountains, tree and rivers rejoice. Furthermore, on the Day of Judgment, when the believing servants [of Allaah سبحانه و تعالى] meet their Lord, their salaah shall turn into light and transform into reward.

Before attending the feast their hearts endured starvation, thirst and nakedness. But as asoon as they commence the worship [i.e. salaah], all that shall change to become the opposite, hence they shall leave the feast with stomachs full, throats moistened and bodies attired." [4]

Notes:

[1] The one who recognises the true status of Allaah سبحانه و تعالى; hence acts upon this knowledge by living as His real slave.

[2] Ibn Mas'ood رضي الله عنه used to say: "Indeed, this Qur'aan is the banquet of Allaah; so take from it as much as you can [i.e. learn from it] for I know nothing more unworthy than a house in which there is nothing of the Word of Allaah. The heart which contains nothing of the Word of Allaah, goes to ruin like a house in which no one lives." (ad-Daarimee)

[3] It is a metaphor referring to the actions of the salaah.

[4] Inner Dimensions of the Prayer, (Dar as-Sunnah, 2013), pp. 17-18.

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#134 [Permalink] Posted on 23rd September 2015 15:05
The 'Eid Prayer [1] - Its Ruling and Conditions That Render it Waajib (According to the Hanafi Madh-hab)


The prayer of both Eids is waajib upon any person who is obliged to perform the Friday assembly prayer. This ruling has been established on the basis of the Prophet's diligence صلى الله عليه وسلم in performing the Eid prayers and because it has been established that the Prophet صلى الله عليه وسلم performed it from the time it became law until he died without neglecting its performance. The khulafaa' ar-Raashideen رضي الله عنهم also observed this as well as all the jurists. And this is the basis for its necessitation. [2]

The conditions for the Eid prayer are the same as the Friday prayer with the exception of the sermon, for the Eid prayer is valid without the sermon, though it is a minor offence to omit it because one has neglected a sunna. Note: the reason the Eid prayer is valid without the sermon is because it is delayed until after the prayer, which therefore excludes it as a condition, rendering it a sunna. Additionally, it is not a stipulation for the Eid prayer to consist of a group of three excluding the imam as is the case in the Friday prayer. Verily, it is valid if there is one person with the imaam. [3]

Likewise, it is an offence to advance the sermon of 'Eid before the prayer, for this is contrary to the sunna of the Prophet صلى الله عليه وسلم.

The Time of the 'Eid Prayer


The valid time to perform the Eid prayer is when the sun has risen above the horizon the height of a spears length or two, and ends at (just prior to) noon.

How to Perform the 'Eid Prayer


One is to intend the prayer of Eid within himself, and is also required to intend being linked with his imaam as mentioned in the Conditions Of Prayer. The imaam is to utter his intention of leading the prayer. [4]

Then the opening Allaahu akbar is given, after which the imaam and follower recite the opening glorification [thanaa'J.

The additional takbirs are then performed by the imaam and followers, and they are three takbirs for which the hands are raised for each one of them, and this is the way of Ibn Mas'ood رضي الله عنه. Note: They are called the additional takbirs as they are additional to the opening takbir and it is sunna to remain silent between each takbir the time equivalent to three takbirs.

After this, the imaam is to seek refuge with Allaah from Satan the cursed (ta'awwudh - 'A'oothu Billaahi Minash-Shaytaanir-Rajeem) for recitation and then silently say, 'In the same of Allaah, Most Merciful, Most Gracious.' (Bismillaahir-Rahmaanir-Raheem). He then recites the Faatiha along with another soorah preferably being Sabi Hisma Rabbikal A'la (Soorah A'laa) reciting the whole soorah. Following this, he is to proceed into the bowing posture with the people.

When the imaam rises for the second rak'ah, he is to begin with the basmala [5], then the Faatiha, followed by a soorah; and it is recommended that the soorah be al-Ghaashiyah according to Imaam Abu Hanifa رحمه الله. The Prophet صلى الله عليه وسلم would read in the two Eids and Friday prayer, Sabi Hisma Rabbikal A'Laa and Hal ataaka hadeethul Ghaashiya. [6]

After this, the imaam and the people are to pronounce the additional takbirs three times raising the hands for each one as was done in the first rak'ah; and this method is superior to advancing the additional takbirs before the recitation, since it was the practice of Ibn Mas'ood رضي الله عنه and many of the Companions agreed with his saying (may Allaah be pleased with them all). [7]

If however, the imaam advances the additional takbirs in the second rak'ah before the recitation, it is permitted. And on completion of the prayer, the imaam is to conduct two sermons during which he is to teach the people the laws pertaining to sadaqah al-Fitr as the Prophet did صلى الله عليه وسلم because the sermon was sanctioned in order to teach people the laws pertaining to sadaqah al-Fitr. [8]

The Ruling of Missing the Prayer and Delaying It


One cannot make up the prayer of Eid al-Fitr if it is missed in congregation with the imaam, because the conditions of the prayer are incomplete without him.

If there is a reason that the Eid prayer cannot be performed on the proper day, then it may be delayed and performed on the following day only. For example, if the moon is veiled or is witnessed after the sun had passed its peak, then it is permitted the following day only. Another reason could be that the Eid prayer was performed when it was cloudy after which it became known that the dhuhr time had entered which meant the Eid prayer was performed in a non-permissible time.

The Rules of 'Eid al-Ad-ha and Its Variation to 'Eid al-Fitr


The rules of Eid al-Adha are the same as Eid al-Fitr, with the exception that for Eid al-Adha one is to delay eating until after the prayer, for the reason that it is the recommended practice based on the report that The Prophet would not eat on the day of Eid al-Adha until he returned upon which he ate from his sacrifice. [9]

However, if one does eat before the prayer, it is not disliked. Other differences are: that on the day of Eid al-Adha one is to utter the takbir aloud in the street when leaving to the prayer-site and in the sermon of Eid al-Adha the imaam is to teach the people about the sacrifice, namely the slaughtering and who is required to sacrifice and the time of sacrifice and the judgment of eating etc, and he also informs them about the takbir of tashreeq during the sermon for the reason that the sermon was sanctioned for this instruction.

In addition, the 11th, 12th and 13th of Dhul-Hijjah are known as the days of tashreeq in which the meat of the sacrifice was dried in the sun, in order to preserve it. And the days of nahr (sacrifice) are the 10th, 11th and 12th. However, the 10th is specifically known as the day of nahr and the 13th is specifically known as the day of tashreeq. The 11th and 12th are known as both the days of nahr and tashreeq. Moreover, the takbir of tashreeq is the takbir that is said after the prayers beginning from the fajr on the 9th up to the end of the days of tashreeq.

The prayer of Eid al-Adha may also be delayed for three days with a valid excuse, on the basis that these three days are the days of sacrifice. The prayer is valid between the rising of the sun a spears length or two until just before midday for three days. The prayer cannot be performed after this time.

If one tries to emulate those who are standing on 'Arafah, then it is not regarded as anything. Indeed, such an act is unlawfully disliked [makrooh tahreem] because it is an innovation in religion and is offensive. Verily, the standing is an obligation in a specified place, just as tawaaf is a pious act in a specified place. It is therefore unlawful to make tawaaf around any mosque or any house excluding the ka'bah imitating those at Hajj. Our scholars held that whoever makes tawaaf of a mosque excluding the ka'bah, then disbelief [kufr] is feared for that person. The same applies to one who stands in a place resembling those who stand at 'Arafah. [10]

The Ruling of the Takbeers of Tashreeq, And Upon Whom It Is Waajib


It is waajib (obligatory) to commence the takbir of tashreeq after the dawn on the day of 'Arafah (9th Dhul Hijjah) and is to be ended after the 'asr prayer on the day of Eid al-Adha (10th Dhul Hijjah). It is to be pronounced once, straight afar entry obligatory prayer which is performed in a recommended group prayer. [11]

And the takbir is waajib upon the imaam who resides in the city and his followers even if they are travellers, slaves or females according to Imaam Abu Hanifa رحمه الله. However, the women are not to pronounce the takbir aloud as this may lead to fitna (temptation).

Based on this view, it is not required of the one who prays alone, a traveller or those who reside in villages outside the city. Equally, it is not required after voluntary prayer, witr or janaaza (funeral). With regard to the takbir being waajib upon a group, the basis is the saying of Ibn Mas'ood رضي الله عنه who said, "The takbir in the days of tashreeq is not upon one or two persons. The takbirs are upon those who have prayed in a group." [12]

Also, the reason the utterance of the takbirs has been judged as waajib is because Allaah سبحانه و تعالى said [Remember Allaah during the appointed days].' [13]

Furthermore, Imaam ash-Shafi'i رحمه الله maintains that the takbir is an emphasised sunna [sunna mu'akkada] and that it is not a requirement that the takbir be joined to the finishing salaam of prayer. [14]

Imaam Muhammad رحمه الله and Imaam Abu Yusuf رحمه الله said that the takbir is waajib straight after every obligatory prayer upon anyone who prays the obligatory prayer, even if one prays it alone, is a traveller, or resides in a small village. They maintained that this is waajib until after the 'asr prayer of the fifth day starting from the day of 'Arafah. And this is the adopted practice and the fatwa issued is in accordance with this.

This means that it begins after the fajr prayer on the day of 'Arafah (9th) and ends after the 'asr on the final day of tashriq (13th) according to Imaam Muhammad رحمه الله and Imaam Abu Yusuf رحمه الله. Note: This is precautionary, because to perform something that is not required is better than to leave the command of remembering Allaah during the days which are known (ma'loomaat) and those which are appointed (ma'doodaat). Allaah سبحانه و تعالى said in soorah Hajj, verse 22 [Remember Allaah during the known days] and in soorah al-Baqarah, verse 203 [Remember Allaah during the appointed days]. It is maintained that the appointed days are the days of tashreeq and that the known days are the first ten days of the month of dhil hjijah. There is another view that holds that the known days are the days of nahr and the appointed days are the days of tashreeq. [15]

The issue is a matter of disagreement among the Companions رضي الله عنهم. The two jurists relied on the statements of 'Ali رضي الله عنه adopting the maximum as that is the precaution taken in matters of worship. Imaam Abu Hanifa رحمه الله relied on the statement of Ibn Mas'ood رضي الله عنه adopting the minimum as pronouncing the takbir aloud is an innovation.

There is no harm in reciting the takbir after the prayer of both Eids.

The takbir is; Allaah is the Greatest. Allaah is the Greatest- There is none worthy of worship except Allaah Allaah is the Greatest. Allaah is the Greatest- All Praise be to Allaah. (Allaahu Akbar, Allaahu Akbar, Laa ilaaha illAllaah, Allaahu Akbar, Allaahu Akbar, Wa lillaahil-Hamd). [16]

Notes:

[1] A narration in Abu Dawood states that Anas رضي الله عنه related: "When the Prophet صلى الله عليه وسلم entered Madina, they had two days in which they would play. The Prophet صلى الله عليه وسلم inquired, 'What are these two days?' They said, 'We would play during these two days in the days of ignorance.' The Prophet صلى الله عليه وسلم said, 'Indeed, Allaah سبحانه و تعالى has replaced for you these days with something better. They are the Day of Adha and the Day of Fitr.'" [Abu Dawud 1134]

[2] Maraky al-Falah 305

[3] Nur al-Idah 166

[4] Maraky al-Falah 307

[5] That is, "Bismillaahir Rahmaanir Raheem."

[6] Imaam Abu Hanifa's Musnad 142

[7] Maraky al-Falah 308

[8] Maraky al-Falah 309

[9] Al-Baihaqi 3/283 and Ahmad 5/352

[10] Nur al-Idah 169

[11] Note: this therefore excludes the female group prayer. That is, if a group of woman perform the obligatory prayer amongst themselves electing one of the females to lead them, then this does not necessitate the takbir. However, if women performed the prayer being led by a male imaam, then they are to utter the takbir silently and not audibly. As for thc imaam and those with him, they are required to utter it loudly. Moreover, it is necessary to join the takbir to the finishing salaam of prayer.

[12] Tabaraani 12/268

[13] Qur'aan 2:203

[14] Al-Fiqh al-Islaami, Ibraaheem as-Salkini 352

[15] Maraky al-Falah 312

[16] Nur al-Idah (The Light of Clarification) (Arabic-English), pp. 267-274.
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#135 [Permalink] Posted on 23rd October 2018 13:28
Prayer: The Peak of Worship


Shaykh Saalih Ibn Ghaanim as-Sadlaan رحمه الله said,

"All praise is due to Allaah. Peace and blessings be upon the most noble of the Prophets and Messenger, our Prophet Muhammad, and upon his family and all of his Companions.

The intelligent person is left with no doubt that the actions of worship performed in the religion have the same position as the foundations of a building; indeed, they are of the same position as that of the soul flowing through the limbs.

The concern of the Legislator with the actions of worship reached such a level that He joined them with the foundations of belief, to the point that the Prophet صلى الله عليه وسلم said, as Imaam Muslim رحمه الله and others recorded,

إِنَّ بَيْنَ الرَّجُلِ وَبَيْنَ الشِّرْكِ وَالْكُفْرِ تَرْكَ الصَّلاةِ

'Indeed, between the person and the polytheism and the disbelief, is the leaving of the prayer.' [1]

The basis for this statement is found in the Noble Qur'aan:



'So if they repent and establish the prayer and give the zakaah, they are your brothers in the religion. (In this way) We explain the Aayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail for a people who know.' (Sooratut-Tawbah, 9:11)

Hence, Allaah سبحانه و تعالى made brotherhood in the religion dependent upon establishing the prayer and giving the zakaah, and not merely dependent upon articulating the testimony of faith and abandoning opposition.

Certainly, the acts of worship are the signs and outward expressions of belief. The extent of the clarity of the belief in the soul of man and extent to which faith is alive in his heart will determine how firm he is in enacting the commands of Allaah سبحانه و تعالى.

The peak of worship and the most important action of worship is the prayer. It is one of the obligations of the religion, one of the pillars of the Sharee'ah and represents a comprehensive set of regulations encompassing the whole of Islaam. It is the second pillar of Islaam which actualises, in feeling and in deed, the first pillar: the testimony that none has the worshipped save Allaah سبحانه و تعالى, and that Muhammad is the Messenger of Allaah صلى الله عليه وسلم. The rest of Islaam comes as a result of the person's performing the prayer. For this reason, the best action the Muslim can perform and the one that brings him closest to Allaah سبحانه و تعالى is the prayer. The Prophet صلى الله عليه وسلم said,

اسْتَقِيمُوا وَلَنْ تُحْصُوا وَاعْلَمُوا أَنَّ خَيْرَ أَعْمَالِكُمْ الصَّلاةُ وَلَنْ يُحَافِظَ عَلَى الْوُضُوءِ إِلاَّ مُؤْمِنٌ

'Remain steadfast but [know that] you will not [always] be able to. Know that the best of your actions is the prayer and that none preserves performing the wudoo' except for a believer.' [2]

Having a love for the prayer, eagerly going to perform it, performing it in the most complete and perfect way, both inwardly and outwardly, is an indication of the amount of love of Allaah سبحانه و تعالى and desire to meet Him that one has in his heart.

Turning away from the prayer, being lazy in performing it, being lethargic in going to it, seeing it as something difficult to perform, praying it individually and not in congregation without a valid excuse are signs of the heart devoid of the love of Allaah سبحانه و تعالى and its not desiring that which is with Him. Al-Hasan رحمه الله commented upon the saying of Allaah سبحانه و تعالى,



'But after them there followed a posterity who missed (or became lax in) the prayers, and followed their lusts. Soon they will face destruction.' (Soorah Maryam, 19:59), by saying, 'They deserted the mosques, busied themselves with everyday affairs and clung to the delights of this world and sins. We seek refuge with Allaah سبحانه و تعالى from that.' [3]

So if this is the case of those who stopped performing the prayer in congregation, what would be the case of the one who abandons the prayer deliberately? Abud-Dardaa' رضي الله عنه said,

أَوْصَانِي أَبُو القَاسِمِ أَنْ لا أَتْرُك الصَّلاةَ مُتَعَمِّداً، فَمَنْ تَرَكَهَا مُتَعَمِّداً فَقَدْ بَرِئَتْ الذِّمَّةُ

'Abul-Qaasim (the Prophet صلى الله عليه وسلم) enjoined me to never leave the prayer deliberately, for the one who leaves it deliberately is absolved of protection.' [4]

The obligatory prayers are repeated every day and night five times at the appropriate times for them. Preserving these time is like the servant continually responding to the call of Allaah سبحانه و تعالى and his giving thanks for the favours that Allaah سبحانه و تعالى perpetually bestows upon him. Allaah سبحانه و تعالى said,



'Remember Me and I will remember you, give thanks to Me and do not be ungrateful.' (Sooratul-Baqarah, 2:152)

The Subtle, the All-Aware has completed the ease of performing them by obligating them in congregation, for indeed gathering together for the actions of worship is one of the ways to make those actions easier. Allaah سبحانه و تعالى has made the outcome of preserving the prayers to be the excellence of religion, the rectification of faith and a swift reward - all of which make it very pleasing to the believers and make them praise Allaah سبحانه و تعالى for obligating it upon them. Allaah سبحانه و تعالى has said,



'The mosques of Allaah shall be visited and maintained by such as believe in Allaah and the Last Day, establish the regular prayers and pay the zakaah and fear only Allaah. It is they who are expected to be upon true guidance.' (Sooratut-Tawbah, 9:18)." [5]

Notes:

[1] Saheeh Muslim [Eng. Trans. 1/48 no. 146].

[2] Musnad Ahmad (5/276-277).

[3] Al-Jaami' li-Ahkaam al-Qur'aan (11/123) by Imaam al-Qurtubee رحمه الله.

[4] Reported in the Sunan of Ibn Abee Haatim. [Shaykh Jamaluddin Zarabozo حفظه الله comments: "Allaah knows best, but this is probably a typographical error in the Arabic text of this work. Ibn Abee Haatim رحمه الله is not known for having a collection of hadeeth entitled Sunan. Furthermore, no one seems to ascribe this hadeeth to any of Ibn Abee Haatim's works. In any case, this hadeeth has been recorded in a number of collections of hadeeth with different contexts. The recording by Ibn Maajah, however, has been graded hasan by Shaykh al-Albaanee رحمه الله.]

[5] Shaykh Saalih Ibn Ghaanim as-Sadlaan رحمه الله, Congregational Prayer (Al-Basheer Publications & Translations), pp. 9-12.
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