The manner of offering Salat-ul-Kusuf

Q: How should Salat-ul-Kusuf (Prayer at the time of a solar eclipse) and Salat-ul-Khusuf (Prayer on a lunar eclipse) be performed? Is there any difference between them? What is your opinion on the reports published by the papers about the timings of a solar or lunar eclipse?

A: There are authentic Hadiths in which the Prophet (peace be upon him) showed how Salat-ul-Kusuf can be performed. He (peace be upon him) ordered that people should be called to it by announcing As-salatu Jami`ah “Gather for Prayer”.
(Part No. 13; Page No. 35)

The most authentic reports concerning this Salah show that it consists of two Rak`ahs (units of Prayer), and in each Rak`ah one should make two recitations and perform two Ruku`s (bowings) and two Sujuds (prostrations). The person should make lengthy recitation, Ruku` and Sujud. In the meantime, the first recitation and Ruku` should be longer than the second ones. The person should make Ruku` in the second Rak`ah for a shorter time than the two Ruku`s in the first one. During the second Rak`ah, the person should make the second recitation and Ruku` for a shorter time than the first in the same Rak`ah.

As for the two Sujuds, it is a Sunnah (action following the teachings of the Prophet) to be lengthy provided that this does not cause any difficulty to the Ma’mums (people being led by an Imam in Prayer) because this was the Prophet’s (peace be upon him) way. Upon completing the Salah, the Imam (the one who leads congregational Prayer), if he is knowledgeable, is allowed to deliver a sermon and tell the people that the solar and lunar eclipses are two signs of Allah (Exalted be He) by which He frightens His Servants. The Muslims, upon seeing it, are prescribed to offer Salah, remember Allah (Exalted be He), make Du`a’ (supplication) and Takbir (saying: “Allahu Akbar [Allah is the Greatest]”), give in charity, and emancipate a believing slave until the end of the eclipse. The Prophet (peace be upon him) said: Verily the sun and the moon are two signs among the signs of Allah by which He frightens His Servants and they do not eclipse on account of the death or birth of anybody. So when you see either of them, observe Prayer, and supplicate to Allah (Exalted be He) till it is cleared from you. Another narration reads: So whenever you see them, haste to remember Allah, invoke Him and ask Him for forgiveness.
(Part No. 13; Page No. 36)

It is narrated in some Hadiths that the person should give in charity and emancipate slaves.
The astronomical reports about the timing of the eclipse must not be taken as the basis for offering Salat-ul-Kusuf. Some people of knowledge, including Shaykh-ul-Islam Ibn Taymiyyah and his knowledgeable disciple Ibn Al-Qayyim (may Allah be merciful to both of them) supported this view saying that the astronomers may sometimes be wrong; thus, these reports can not be reliable, and people should not offer Salat-ul-Kusuf depending on them. Rather, they have to offer the Salah upon seeing the eclipse when it is happening.

The publications of the astronomers’ reports about the timing of eclipse should be banned by the Ministry of Information, lest some people should be deceived by them. These publications may make people less frightened upon seeing the eclipse. Allah (Exalted be He) has made them to frighten the people. Therefore, they remember, fear, invoke Allah, and treat His Slaves properly. May Allah grant us success.

Taken from Alifta.net (Shaykh bin baaz)

Advice on Guarding the Salat

Advice on guarding the Salat

Shaykh Fawzaan حفظه الله was asked :

We would like some advice for the youth on guarding the prayers. Surely from amongst them are those who play for five or six hours and the prayer is not guarded at its time ?

Answer:

The youth and the elders and every Muslim it is a obligation on him to guard the prayer at its time and with the Jamaa’ah. The Shaykh quotes the Ayats ….

(Guard the prayer and the middle prayer and stand before Allah as one of the obedient and humble ones)

Guard your prayer,

( They are those who guard the prayer)

(Verily the prayer refrains from evil and wrong (deeds) and the remembrance of Allah is the Greatest) .

So in it (guarding the prayer) is good .

(Seek help with patience and prayer and verily it is Kabeerah (meaning the salat is difficult) except for those who are humble and fear Allah.)

The humbleness is what makes the prayer easy on the servant

(except those who have Khushu’).

Taken from the website o Shaykh Fawzaan حفظه الله

http://www.alfawzan.af.org.sa/node/14687

Translated by: Abdur-Rahmaan Ihsaan

“A reward equal to that of performing Hajj and Umrah”

Question:

Is the reward for the one who prays Salatul-Fajr in the Masjid in jama’ah, then sits and remembers Allah until the sun rises that of Hajj and Umrah? Or is it only for the one who stays in the masjid (After Fajr) ?

Answer:

No, this (reward) is in the masjid only. But the one who does this at home has a reward. The reward for dhikr and the reward for ibaadah. But the specific reward (of Hajj & Umrah) is for sitting in the masjid (after fajr), that is not obtained at home.

Translated by:
Abdur-Rahmaan Ihsaan

Taken from the website of Shaykh Fawzaan حفظه الله

http://www.alfawzan.af.org.sa/node/14858

_________________________________

Translators note:

On the authority of Anas رضي الله عنه The Prophet (صلى الله عليه و سلم) said:

“Whoever prays Salatul-Fajr in congregation and remains seated, engaging in the remembrance of Allah until the Sun has risen, and then offers two raka’h of prayer ,he will have a reward equal to that of performing Hajj and `Umrah…

Sunan Tirmidhi, Shaykh Al-Albaani رحمه الله graded this Hadeeth Saheeh in his Saheeh Al-Jami As-Sagheera wa Ziyaadatu page 1086.

“What is written for the one who prays forty days in Jama’ah “

“What is written for the one who prays forty days in Jama’ah ”

Question : He صلى الله عليه وسلم said, Whoever safeguards the salat for forty days, it is written for him Baraa’tan ( he is declared free from two things); he’s declared free from the fire, and free from hypocrisy, or as he صلى الله عليه وسلم said?

Answered by Shaykh Rabee’ حفظه الله :

The hadith is on the authority of Anas bin Maalik رضي الله عنه he said that the Messenger of Allah صلى الله عليه وسلم said, “Whoever prays to Allah forty days in congregation, wherein he catches the first Takbeer, it is written for him Baraa’tan, (he is declared free from two things); he’s declared free from the fire, and free from hypocrisy.”

We ask Allah to allow all of us to achieve that. And this affair is something which is difficult, it requires striving against ones self, and serious diligence. This will not be easy for us except if we are early for every prayer. The athan isn’t called except that a person is around the masjid or in it. (When that is done) then this will be easy for him Insha Allah, therefore be diligent upon this good.

Note: this hadith is Collected by At-Tirmidhee and was graded Hasan by Shaykh Al-Albani رحمه الله by gathering all of it’s chains.

Taken from : http://www.rabee.net

Translator : Abdur-Rahmaan Ihsaan

Will I be punished for my prayer?

Will I be punished for my prayer?

Imaam Sa`eed bin Al-Musayyib* رحمه الله once saw a man praying more than two rak`aat after the beginning of Fajr (i.e. before the Fajr prayer), making many bows and prostrations, and so he forbade him.

The man said: “O Abu Muhammad, is Allaah going to punish me for praying?”

Sa`eed said: “No, but He will punish you for contradicting the Sunnah.”

[Al-Bayhaqee in As-Sunan Al-Kubraa (2:466) and graded as “Saheeh” by Shaykh Al-Albaanee. See Irwā Al-Ghalīl 2:236.]

Shaykh Al-Albaanee رحمه الله commented:

“This is one of the superb answers given by Sa`eed bin Al-Musayyib رحمه الله. It is a strong weapon against heretics (mubtadi`ah) who recommend many different types of religious innovation in the name of them being dhikr and prayer. They then criticize the followers of the Sunnah for criticizing them, and accuse them of censuring dhikr and prayers, when in fact (the Ahl Al-Sunnah) are only criticizing the contravention of the Sunnah in matters such as dhikr and prayer.”

* Sa`eed bin Al-Musayyib رحمه الله was a tabi`ee (the student of the Companions). He had narrated from `Aaishah, `Alee, Sa`d, `Uthmaan, Abu Moosaa, Ibn `Umar, Abu Hurairah, Ibn `Abbaas and others رضوان الله عليهم أجمعين. And his narrations are reported in the Saheehain (al-Bukhaaree and Muslim).

If Someone Stops His Prayer Because of the Iqaamah, Does He Make Tasleem (Give Salaams) or Just Stop Praying?

If Someone Stops His Prayer Because of the Iqaamah, Does He Make Tasleem (Give Salaams) or Just Stop Praying?

In the Name of Allaah, the All-Merciful…

The following question was posed to the Permanent Committee of Scholars in Saudi Arabia:

If the iqaamah is called, and a person was praying two rak’ahs of Sunnah prayer or tahiyyat al-masjid, does he stop praying this prayer to join the congregational prayer? If the answer is yes, then does he give salaams (tasleem) when leaving the prayer or does he simply stop praying without salaams?

They replied:

What is correct from the two positions held by the scholars is that he stops praying, and there is no need to give salaams when leaving that prayer, he just joins (the prayer behind) the imaam. And success is only from Allaah. May He raise the rank of our Prophet Muhammad, and grant him, his family, and companions peace.

Committee Chairman: Shaykh ‘Abdul-’Azeez ibn ‘Abdillaah ibn Baaz
Vice Chairman: Shaykh ‘Abdur-Razzaaq ‘Afeefee
Member: Shaykh ‘Abdullaah ibn Ghudayyaan
Member: Shaykh ‘Abdullaah ibn Qu’ood

Source: Fataawaa al-Lajnah ad-Daa’imah (no. 7347c, 7/313-314)

Translated by: Moosaa Richardson

Ibn Qudamah’s comments on the prayer

It is also desirable for the worshipper to make his heart present during all the matters which are related to the prayer. When he hears the call of the mu’adhdhin he should liken it to the call on the Day of Judgement and set out to answer it with vigour and determination. Let him consider (the reality of) what he is responding to and in what state his body comes to the prayer. When he has covered himself (for the prayer) he should realise that the purpose behind it is to conceal the shamefulness of his body from the creation. Let him also realise his deficiencies and defects and the scandals and disgraces of his inner self which none can know except the Creator and which none can cover or hide. Only remorse, modesty and fear can expiate for them. When he faces the qiblah he has turned his face from all other directions to the direction of the House of Allaah and yet turning his heart to Allaah is more befitting than that. Just as he cannot face the qiblah without turning away from all else besides it, likewise the heart cannot turn to Allaah without turning away from all that is besides Him. When you make the takbeer (i.e., say, ‘Allaahu Akbar), O worshipper, do not let your heart treat your tongue as having lied, because if there is something greater than Allaah in your heart then you have lied. Beware also that your whim and desire is greater (than Allaah) which would be proven by your preference to go along with it (rather) than to give obedience to Allaah, the Exalted. When you seek refuge, know that seeking refuge means recourse to Allaah, the Sublime. When you do not seek refuge with your heart (as well), then your words are futile and ineffective. Understand the meaning of what you recite. Make this understanding present with your heart when you say: “All praise belongs to Allaah the Rabb of all the Worlds.” Bring to mind His Benevolence when you say: “The Most Gracious, the Most Merciful.” And His Might and Grandeur when you say: “Master of the Day of Judgement.” And likewise (understand the meaning) of everything that you recite. We have already reported about Zuraarah ibn Abee ’Awfaa (may Allaah have mercy on him) that when he recited in his prayer: And when the Trumpet is blown (a second time). he fell to the ground, dead. This did not occur except that he imagined and pictured that situation and it brought destruction upon him. Try to feel modesty in your bowing and humility in your prostration because in such a position you have placed the soul in its proper place.

In the prostration you have returned the limbs to their place of origin, upon the dust from which they were created.
Understand also the meaning of the remembrances with inclination and zeal. Know that performing the prayer with these internal conditions is a cause-of the purity of the heart from adulteration and pollution, of obtaining the light by which the Might and Greatness of the One Who is worshipped is realised and of discovering His secrets and none understands them except those grounded in knowledge (the scholars). As for the one who is standing performing the external actions without knowing their significance or meanings he will not realise or discover any of the above, rather he will reject its existence.

~Ibn Qudamah al Maqdisee: chapter 6 of Ibn Qayyim’s path to guidance

Advice to Those Who Are Not Praying Any Nawaafil Prayers

Advice to Those Who Are Not Praying Any Nawaafil Prayers

QUESTION

What is your advice to someone who has stopped praying the Sunnah prayers in the daytime and does not pray anything at night?

ANSWER by Shaykh Muhammad ‘Umar Baazmool, instructor at Umm Al-Quraa University in Makkah

There is nothing more outstanding as advice than the hadeeth of the Messenger (sallallaahu ‘alayhe wa sallam), when he said:

“The very first thing a servant will be asked about on the Day of Judgement is the prayer. If it is found to be deficient, then it will be said, ‘Doesn’t he have any optional prayers?’ If it is found that he has optional prayers, then they will fill the void, and thus his prayers will be accepted, and the rest of his deeds will also be accepted.” [1]

And the Messenger (sallallaahu ‘alayhe wa sallam) was asked about a dream that Ibn Umar had, so he (sallallaahu ‘alayhe wa sallam) said:

“What a good man ‘Abdullaah ibn Umar is, so long as he prays at night.” [2]

So then consistently praying the optional prayers, the most important of them being the Witr prayer and the (12) Sunnahs throughout the day and night, is from the most important of all affairs to the Muslim. This is because you, O Muslim, by way of them, compensate for the lapses found in your obligatory prayers.

And the Prophet (sallallaahu ‘alayhe wa sallam) clarified in a hadeeth that a man may pray but he may only be credited with half of it, another may pray but only be credited with one third of it, and another may pray but only be credited with one fourth of it… [3]

The meaning is that it often occurs that the people have shortcomings in their prayers, while it is obligatory to offer them, completing them perfectly. So have you actually offered all of your prayers completely and perfectly according to the Sharee’ah?

So then you must take care to consistently offer optional prayers, you must take care to consistently offer the Witr prayer, you must take care to offer the other optional prayers consistently. It has been related that Imaam Ahmad said about the one who does not consistently pray the Witr prayer, “He is an evil man, his witness is not to be accepted.”

So how could a Muslim who has no work keeping him from his worship become lazy and then abandon these (optional) prayers. No doubt, he has caused himself to lose a great amount of good, and to miss an opportunity to obtain tremendous virtues, while being free to do them and try to keep consistency in offering them.

I ask Allaah to excuse us and him, and to be gracious.

There is a hadeeth of the Messenger (sallallaahu ‘alayhe wa sallam):

“May Allaah have Mercy on the one who offers four (rak’ahs) before ‘Asr prayer.” [4]

When you do not pray this prayer, four rak’ahs before the ‘Asr prayer, you have prevented your own self from being included in those whom the Messenger (sallallaahu ‘alayhe wa sallam) supplicated for, those who pray this prayer.

The Messenger (sallallaahu ‘alayhe wa sallam) said:

“Whoever consistanly prays twelve rak’ahs throughout the day and night, a palace will be built for him in Paradise.” [5]

When you abandon the rawaatib prayers, and you do not pray these twelve rak’ahs, you have deprived your own self from this virtue.

Most of the optional prayers have great virtues attached to them, described by the Messenger (sallallaahu ‘alayhe wa sallam). So then, O Muslim, how can you lose out, how can you not be concerned about it?

And Allaah knows best.

FOOTNOTES

[1] Collected by At-Tirmithee, Aboo Daawood, An-Nasaa’ee, and others, see Saheeh Al-Jaami’is-Sagheer wa Ziyaadah #2020.

[2] Saheeh Al-Bukhaaree #1122 (3/10 of Fat-hul-Baaree)

[3] see Saheeh Sunan Abee Daawood #796

[4] Saheeh Sunan Abee Daawood #1270

[5] Saheeh Sunan Abee Daawood #1250

SOURCE

This was translated exclusively for http://www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB015, dated 1423/6/25.

Whilst praying the sunnah, the iqaamah is called

Whilst praying the sunnah, the iqaamah is called

Question: If a man was praying the sunnah of the fajr [prayer], or other than it, and whilst doing so the [iqaamah for the obligatory] prayer was called, is he required to [promptly] terminate his prayer in order to join the imaam [and congregation] in [the obligatory] prayer, or should he complete his prayer [first]?

Response: The origin of this issue, lies in his (sal-Allaahu ‘alayhi wa sallam)’s statement:

«When the iqaamah for the prayer is called, there is no [other] prayer other than the prescribed [obligatory prayer]» [from the hadeeth of Abu Hurayrah, as transmitted by Muslim 1/493].

So that which is apparent from this hadeeth is the [voluntary] prayer is rendered void by the mere calling of the iqaamah for the obligatory [prayer].

However, the scholars have differed [over this]: Is this hadeeth absolute [encompassing all scenarios], or is it understood that he can continue in his prayer in some situations and [thereby] complete the sunnah [portion of the prayer] and then join the congregation [in the obligatory prayer]?!!

Based upon what I have read in the book “al-Majmoo'” of an-Nawawee, that which is apparent to me is the [derived] intent from the hadeeth is to encourage the muslim who is praying the voluntary [prayer] to [hasten in] catch[ing] the [obligatory] prayer [in congregation] with the imaam [right] from the beginning; [Such that] he does not miss the initial takbeer [pronounced upon commencing the prayer].

So if the iqaamah call for the prayer was made, and the one praying the voluntary prayer has reached the final tashahhud [stage of his prayer], and all that remains is for him to make the tasleem [to complete the prayer], and [in doing so] he feels certain he will catch the initial takbeer, then in this case he can continue with his [voluntary] prayer, and complete it – even if [at the end] he was to make a single tasleem [to the right].

And in contrast to this scenario, is another [one]; So, for example, if he pronounced the initial takbeer to pray the sunnah [portion] of the fajr [prayer], and at the same time, the imaam pronounced “Allaahu Akbar…” [upon commencing the obligatory portion of the fajr prayer] – and if he was to continue to complete his sunnah prayer, then [by doing so], at the very least, he will miss the initial takbeer with the imaam. So in this case he should [promptly] terminate his prayer, without making the tasleem.

And between these two [aformentioned] scenarios, there are many [others].

So, to conclude: When the iqaamah call for the obligatory prayer has been made, it is befitting for the one who is praying a voluntary prayer to ascertain whether or not if he was to continue to complete his prayer, would he still be able to catch the initial takbeer with the imaam or not?

So if he is certain he will be able to catch [the initial takbeer with the imaam], then he should [continue and] complete his prayer – and [in doing so] lighten it [in terms of its duration]. If however, he was certain he would miss the initial takbeer, then he should terminate his prayer, and join the congregation [in the obligatory prayer with the imaam].

Shaykh al-Albaanee
Fataawa ash-Shaykh al-‘Allaamah Muhammad Naasiruddeen al-Albaanee fil-Madeenah wal-Imaaraat – Page 100-101