Archive for the Ibaadah – Salaah Category

One Adhān For Jumu’ah Prayer

Posted in Biddah / Innovation, Ibaadah - Salaah with tags , , , , , , on January 1, 2017 by TheAuthenticBase

1) During the time of the Prophet (saw), Abu Bakr and ‘Umar, there was only one Adhān for the Jumu’ah prayer. [Refer to Sahīh Al-Bukhārī 2/393 and Al-Umm of Imām Ash-Shāfi’ī 1/224]

2) During the time of ‘Uthmān, he ordered a prior Adhān to be said in the middle of the market, not inside the masjid. Hence the Sunnah of ‘Uthmān was to call it in the market so that it could serve a benefit. [As stated by Ash-Shātibī and others. Refer to Al-I’tisām 2/146 and Al-Ajwiban Nāfi’ah p.14]

3) He done this due to the increase in the number of Muslims and the expansion of the city dwellers to the furthest point of the city. [Narrated by Abd Ibn Humayd, Ibn Al-Munthir, and Ibn Marduyūh. Refer to Umdat Al-Qārī 3/233, Tabarānī, Tafsīr Al-Qurtubī 18/100, Fath Al-Bāri 2/395 and Tahmīd of Ibn ‘Abdil Barr 10/247]

4) The reasons which prompted ‘Uthmān to do this are no longer present as loud speakers cause people to easily hear the Adhān and there is not one mosque which all the people from the outskirts of the city attend.

5) Accordingly, the prior Adhān has no practical benefit now so one should return to the original state of affairs which the Prophet (saw) and the first two Caliphs were upon.

6) Due to the non-practical benefit of this method, ‘Ali Ibn Abī Tālib went back to the original state and cancelled out this prior Adhān during his Caliphate. [Tafsīr Al-Qurtubī 18/100]

In conclusion, those who still claim to follow ‘Uthmān should follow him as he done the deed and do the prior Adhān in the middle of the market so it can be of benefit. As the reasons no longer hold weight, one should return to the Sunnah of the Prophet (saw) as ‘Alī Ibn Abī Tālib done.

The Obligation Of Attending The Congregational Prayer In The Mosque

Posted in Ibaadah - Salaah with tags , , , , on December 20, 2016 by TheAuthenticBase

Ibn Al-Qayyim said:

“Reflecting on the Sunnah deeply, one could realise that it is an obligation on a Muslim man to perform the congregational Salāh in the mosque unless there is an incidental cause that deters one from doing so. Both abandoning the mosque and the congregational Salāh – with no Islāmic reason – have the same ruling and hence the meanings in the ahādīth could be easily joined.

When the Prophet (saw) died and the bad news reached the people of Makkah, Suhayl Ibn ‘Amr delivered a speech and gave safety to Attāb Ibn Usayd, who was the Prophet’s deputy in Makkah and who concealed himself from the people of Makkah out of fear.

The people of Makkah remained on their Islām. Then Attāb delivered his speech saying, “O people of Makkah, by Allāh whoever abandons attending the mosque and doing Salāh with the congregation, I will cut off his head.
The Prophet’s companions admired Attāb’s words which raised his rank in their eyes.”

[As-Salāh Wa Hukmu Tārīkhuhā, p.137]

No Praying out of Laziness

Posted in Ibaadah - Salaah with tags , , , , , , , , on November 15, 2014 by TheAuthenticBase

The scholars have differed concerning the one who misses salaah because he is lazy, although still believes that salaah is obligatory.

Imaam Maalik and Imaam Ash-Shaafi’ee (and the majority of earlier and later scholars) were of the opinion that he is not a disbeliever, rather he an evil doer who should repent. If he does not repent then the hadd punishment should be carried out on him with the sword.

‘Abdullaah Ibn Al-Mubaarak, Ishaaq Ibn Raahawayh, some of the followers of Ash-Shaafi’ee,  as well as what has been reported from ‘Alee Ibn Abe taalib and one of the two reports from Imaam Ahmad, and likewise a number of earlier generations were of the view that such a person is a disbeliever.

Imaam Aboo Haneefah and a number of the people of Koofah as well as Al-Muzani (the companion of Ash-Shaafi’ee) were of the view that he was not a disbeliever and is not to be executed, rather he should be given a disciplinary punishment and imprisoned until he does pray.

[Refer to Sharh Saheeh Muslim, 2/70 and Al-Mughnee, 2/442-447 for more info]

Praying Witr As One Rak’ah, By Ibn Hajar

Posted in Ibaadah - Salaah, Ramadhaan with tags , , , , , , on May 25, 2014 by TheAuthenticBase

Ibn Hajar said:

“It is authentically reported that a number of the Companions prayed one rak’ah for witr, without praying any nafl prior to it. It is recorded in Muhammad Ibn Nasr’s book and others, with an authentic isnaad from As-Saa’ib Ibn Yazeed, that ‘Uthmaan recited Quraan one night in just one rak’ah; and he did not pray anything else.

We will also cite in the chapter of Al-Maghaazee the report of ‘Abdullaah Ibn Tha’labah that Sa’d prayed one rak’ah for witr, and in al-Manaaqib the report that Mu’aawiyah prayed one rak’ah for witr, which was approved by Ibn ‘Abbaas.”

[Fath Al-Baaree]

As for praying witr three rak’ah and giving salam after two, then standing up to pray the last rak’ah, then this was done by Ibn ‘Umar as is recorded in Saheeh Bukhari.

Does One Have To Articulate The Intention For Wudhoo’?

Posted in Ibaadah - Salaah with tags , , , , , , , , on March 5, 2014 by TheAuthenticBase

As for stating the intention out aloud then this is nothing short of a bid’ah (innovation) due to you adding something to the worship. There is ijmaa’ (a consensus) that the place for the intention is in the heart. There is no narration from the Prophet (saw) or the sahaabah which can be used as proof to say that the intention is to be said. None of them done this, whether for salaah or any other act of worship.

The First Argument:

Those who say that one should say the intention, say so due to their argument that it prevents confusion in one’s intention.

The Response To This Argument:

If this concept was indeed logical and acceptable in Islaam then the Prophet (saw) would have told us, and he (saw) would not have overlooked it. Also if one intends to pray asr though he says he intends to pray zhuhr, then it is the intention of asr that counts (as that was what was in his heart). So the articulation of the intention, even according to them, doesn’t count here. So in reality there is no need for articulating the intention.

The Second Argument:

The second argument is that when one wears the clothes for ihraam, one says the talbiyah (labayk Allaahumma labayk). And this is an articulation of one’s intention.

The Response To This Argument:

This is a weak argument for two reasons:

1) That this is the exception to this rule (however this counter-argument is also a weak opinion).

2) That the talbiyah is not an intention. One is not articulating one’s intention by saying the words of the talbiyah. The talbiyah is only a statement to enter an act of worship, like the takbiratul-ihraam for entering the prayer (i.e, saying ‘Allaahu Akbar” when one starts his prayer).

[Taken from the class notes to “Ar-Raud Al-Murbi’” taught by Shaykh Aboo Rumaysah]

Is Intention Required For Wudhoo’?

Posted in Ibaadah - Salaah with tags , , , , , , , on March 1, 2014 by TheAuthenticBase

The fuqahaa disagreed whether intention is a condition for the validity of ablution, although they had agreed on the stipulation of intention as a condition for worship (ibaadah), because of the words of the Prophet (saw), “Actions are but by their intentions.” [Bukhaaree]

A group of fuqahaa, who are the majority, including Ash-Shaafi’ee, Maalik, The Hanbalee, Hammaad, Aboo Thawr, and Daawood were of the opinion that the intention is a condition.

Another group (the minority) said it is not a condition, and this was the opinion of Aboo Haneefah and Ath-Thawree.

The reason for their disagreement over the term wudhoo’ between being a pure ritual (ibaadah), i.e. not subject to rationalization and intended only for the pleasure of Allaah, like salaah and similar forms of mere ritual worship – and between an ibaadah that can also be rational like washing of dirt.

They did not differ about pure ibaadah being in need of intention, and rational ibaadah not being in need of it.

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Praying Behind One Who’s Tajweed Is Poor

Posted in Ibaadah - Salaah with tags , , , , , , , on April 28, 2013 by TheAuthenticBase

The meaning of Ummee is one whose recitation in prayer is poor regardless of which part of the Quraan it may be. According to Shaafi’ee and Hanbalees, it means the one who cannot recite the whole of Al-Faatihah well, he leaves out a word or letter or makes grammatical mistakes such that the meaning is altered.

There is no doubt that the one who can recite well is more privileged than the one who cannot, especially in the case of leading prayer. It is obligatory that only the one who can recite well be allowed to lead the people in prayer, as the Prophet (saw) said:

Let the most proficient of the people in reciting the Book of Allaah lead them [in prayer].” [Saheeh Muslim]

But if someone whose recitation of the obligatory part of the prayer was poor were to lead the prayer, what would be the ruling of the prayer of those who prayed behind him with respect to its validity and having to repeat it? The jurists differed about this, expressing four opinions:

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The Description Of The Salaah Of The Hypocrites, By Sh. Saalih Al-Fawzaan

Posted in Ibaadah - Salaah with tags , , , , , , on April 25, 2012 by TheAuthenticBase

There are seven characteristics that Allaah and His Messenger (saw) mentioned about the salaah of the hypocrites:

1) They stand in salaah lazily.

2) They only remember Allaah a little in the salaah.

3) They show off for the people (i.e. they pray to be seen).

4) They don’t fear Allaah.

5) They don’t establish the salaah at its proper time.

6) They don’t perform the prayer in congregation.

7) They don’t have any tranquility in the salaah, instead they peck like a bird.

[“The Virtues Of Salaat” by Shaykh Saalih Al-Fawzaan, p.27]

The Ruling Of The One Who Abandons Salaah, By Sh. Saalih Al-Fawzaan

Posted in Ibaadah - Salaah with tags , , , , , , , on April 24, 2012 by TheAuthenticBase

The scholars are of two opinions concerning the one who does not pray. He who abandons salaah rejecting its obligation is regarded as an apostate by consensus.

As for abandoning salaah out of negligence/laziness (even if he acknowledges its obligation), there is a difference of opinion among the scholars. Those who say that even one who abandons it out of negligence (even if he acknowledges its obligation) is an apostate include scholars like Imaam Ahmad, ‘Abdullaah Ibn Al-Mubaarak, Imaam Al-Awzaa’ee, Ibraheem An-Nakha’ee and a group of other scholars. Ibn Al-Qayyim mentioned that there was an Ijmaa’a (consensus) among the sahaabah in relation to this opinion.

Regarding this Shaykh Saalih Al-Fawzaan mentions:

“The scholars view his crime of abandoning salaah, as we have mentioned previously, as greater than the crime of zina (fornication or adultery), drinking intoxicants, stealing and taking a life without justice.

[Killing The One Who Does Not Pray]

Subsequently, they hold the opinion that if he abandons the salaah out of negligence (even if he acknowledges its obligation), then it is an obligation that he be killed as a punishment for his crime. Even those scholars who say that he is not guilty of major disbelief (kufr al-akbar), which removes him from the religion of Islaam, say that repentance should be sought from him and if he repents then he is forgiven and should be left alone, however if he refuses then he should be killed.

[Reason For Killing Him]

Those scholars who hold the opinion that he leaves the religion of Islaam due to major disbelief also believe that if he is killed, then he is killed as an apostate.

However, those who hold the opinion that he does not leave the religion of Islaam believe that he is only killed as a capital punishment; nonetheless he is still a Muslim.

In any situation, the people of knowledge all agree that he should be killed if he rebels and refuses to pray.

[Don’t Be Lax Due To The Difference Of Opinion Regarding His Kufr (Whether Its Major Or Minor)]

So what is to be understood regarding the statement of some scholars that the one who abandons the salaah out of negligence has not disbelieved, is not that he should be left alone without any punishment or penalty. Instead he should be held accountable and strongly encouraged to establish the salaah; and if he rebels and refuses, then the scholars agree that he should be killed either as an apostate or as someone who capital punishment was justified against.

[Imprisoning Him]

A few of the scholars who hold the opinion that he has not disbelieved, namely the Hanbalees,also hold the opinion that he should not be killed, instead he should be imprisoned until either death overtakes him or he repents and resumes establishing the salaah.

[Conclusion]

Thus we have learned that he is a criminal to all of the scholars and it is not permissible for him to be left alone, unaccountable for his crime of abandoning the salaah and to continue on in the earth of Allaah amongst the slaves of Allaah while he is rebellious against the command of Allaah, The Glorified and Exalted.

All of this points to the importance of the salaah in the religion of Islaam and its tremendous position with the scholars.”

[“The Virtues Of Salaat” by Shaykh Saalih Al-Fawzaan, Pp.57-58]

The Five Levels Of Prayer, By Ibn Al-Qayyim

Posted in Ibaadah - Salaah with tags , , , , , , , , , , , on November 24, 2011 by TheAuthenticBase

Ibn-Al-Qayyim Al-Jawziyyah (rahimahullaah) said:

And mankind, with regard to their performance of prayer are in five levels:

The First: The level of the one who is negligent and wrongs his soul: He is the one who falls short in performing wudhoo (ablution) properly, performing the prayer upon its time and within its specified limits, and in fulfilling its essential pillars.

The Second: The one who guards his prayers upon their proper times and within their specified limits, fulfils their essential pillars and performs his wudhoo with care. However, his striving (in achieving the above) is wasted due whisperings in his prayer so he is taken away by thoughts and ideas.

The Third: The one who guards his prayers within the specified limits, fulfils their essential pillars and strives with himself to repel the whisperings, thoughts and ideas. He is busy struggling against his enemy (Shaytaanor Satan) so that he does not steal from the prayer. On account of this he is engaged in (both) prayer and jihaad.

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Doing Nāfilah, After Dawn Break, Other Than The prior-Sunnah Salaah

Posted in Ibaadah - Salaah with tags , , , , , on September 3, 2011 by TheAuthenticBase

Hafsah (ra) said:

‘At dawn break, the prophet (saw) used to perform two short Rak‘ah only.’ [Muslim]

Commenting on this hadīth, An-Nawawī said:

‘Some may deduce from this hadīth the prohibition of performing Nāfilah at dawn break except the prior Sunnah of the dawn Salāt and the Salāt which has specific reson. This ruling is one of the three rulings deduced by the Shāfi‘ī scholars. Qādī ‘Iyād reported that it is held by Mālik and the Jumhūr’.(1)

Al-Qastallānī reported that Mālikī and Hanafī scholars held that only the two prior-Sunnah Rak‘ahs of the dawn Salāt could be done at dawn break. This opinion is also held by Ahmad’s followers and in one of the Shāfi‘ī views, so did Ibn As-Salāh and Al-Mutawallī in his “Tatimmah”.

I believe that doing other than the two prior-Sunnah Rak‘ahs at dawn break is detested as affirmed in many ahādīth traced back to ‘Abdullāh Ibn ‘Umar, ‘Abdullāh Ibn ‘Amru and Abī Hurairah (ra).

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