For children, - Muslims in Sri Lanka – some impressions

Share

Sri Lanka, until 1972 known as Ceylon, currently has a population of about 21 million people. With approximately 10 % of these being Muslims, Islam constitutes the third most dominant religion in the country. Muslims are mostly found in the Eastern Province, at the western coast, and in the urban centres such as Colombo and Galle.
Moors, Malays, Memons
The Muslim community in Sri Lanka includes three main ethnic groups: i) the Moors, ii) Malays, and iii) Memons.
About 95 % of the Muslims in Sri Lanka are Moors (Hussein 2011: 1-649). The term seems to derive from the Portugese “Mauro” meaning being of Arab or Moroccan origin. Prakrit texts from the 5th century refer to the Arab traders as Yonas (from Sanskrit Yavana, lit. Greeks). In Sinhala Moors are referred to asmarakkala minisun, lit. ship-people. The Sri Lanka Moors are Shafiites and not Malikites as the Moroccans. It is important to note that the Arab traders were in Sri Lanka before Islam became a religion.The early Moors dominated the maritime trade, later established pearl fisheries and the gem trade in Sri Lanka.
About 4 % of the Muslims in Sri Lanka are Malays. “Sri Lanka’s Malays are largely descended from political exiles including nobles and chiefs, soldiers, convicts, and freed slaves from the Indonesian archipelago who were brought over to the island during the period of the Dutch occupation which lasted from 1658-1796.” (Hussein 2011: 650). Malay Muslims hence are mostly found today at the Southern coast (particular in Hambantota District) and in Colombo, in particular in Slave Island (Colombo 2).

Share

* Golden opertunity * - 1sim multi recharge!! - * recharge any mobile with 1.5-/- commission - for details contact 9095588796 (11am to 5pm) or write to salmagroups.sg@gmail.com/ * -hurryup!! Don't miss this chance!!! - Activation free for facebook friends

Discover Islam, - * Equality in Islam

Share

One basic element in the value system of Islam is the principle of equality or equity. This value of equality is not to be mistaken for or confused with identicalness or stereotype. Islam teaches that in the sight of Allaah Almighty, all people are equal, but they are not necessarily identical. There are differences of abilities, potentials, ambitions, wealth and so on.
The limitations in these examples are natural. The social limitations are those imposed by society as a result of experience and practice; in the final analysis, they are intellectual attitudes related to the previously mentioned traits. There is, for instance, the established difference between the ignorant and the learned. No one would assign major responsibilities that are crucial to the community to an ignorant person.
Yet, none of these differences can by themselves, establish the status of superiority of one man or race over another. The stock of man, the color of his skin, the amount of wealth he has and the degree of prestige he enjoys have no bearing on the character and personality of the individual as far as Allaah is concerned. The only distinction, which Allaah recognizes is the distinction in piety; the only criterion which Allaah applies, is the criterion of goodness and spiritual excellence. In the Quran, Allaah Almighty Says )what means(:"O mankind, indeed We have created you from male and female, and have made you into nations and tribes, that you may know one another. Indeed the most honored of you in the sight of Allaah is the most righteous. Indeed, Allaah is Knowing and Acquainted"]Quran 49:13[
This is to assert that in Islam, no nation is created to be above other nations or to rise above them. Man's worth in the eyes of men and in the eyes of Allaah is determined by the good he does, and by his obedience to Allaah.
The differences of race, color or social status are only incidental. They do not affect the true stature of man in the sight of Allaah. Again, the value of equality is not simply a matter of constitutional rights or the agreement of noblemen or condescending charity. It is an article of faith, which the Muslim takes seriously and to which he must adhere sincerely. The foundations of this Islamic value of equality are deeply rooted in the structure of Islam. It stems from basic principles such as the following:
)1( All men are created by One and the Same Eternal God, the Supreme Lord of all.
)2( All mankind belong to the human race and share equally in the common parentage of Aadam )Adam(, may Allaah exalt his mention, and Eve.
)3( Allaah is Just and Kind to all His creatures. He is not partial to any race, age or religion. The whole Universe is His Dominion and all people are His creatures.
)4( All people are born equal, in the sense that no one brings any possession with him; and they die equal in the sense that they take back nothing of their worldly belongings.
)5( Allaah judges every person on the basis of his own merits and according to his own deeds.
)6( Allaah has conferred on man, a title of honor and dignity.
Such are some of the principles behind the value of equality in Islam. When this concept is fully utilized, it will leave no place for prejudice or persecutions. And when this Divine ordinance is fully implemented, there will be no room for oppression or suppression. Concepts of chosen and gentile peoples, words such as ‘privileged’ and‘condemned’ races, expressions such as “social castes” and “citizens” will all become meaningless and obsolete.
Prophet Muhammad, sallallaahu ‘alayhi wa sallam, said:"O mankind, your Lord is One and your father is one. You all descended from Aadam, and Aadam was created from earth. He is most honored among you in the sight of God who is most upright. No Arab is superior to a non-Arab, no colored person to a white person, or a white person to a colored person except by Taqwa )piety(."]Ahmad and At-Tirmithi [
In another narration, the Prophet, sallallaahu ‘alayhi wa sallam, was asked:"Who among men is most favored by Allaah?' He,sallallaahu ‘alayhi wa sallam, replied: "A man who does the most good to people."]At-Tabaraani [Therefore, it would be unrealistic to assert the absolute equality of human beings, although humans are basically equal in rights, duties and accountability, and there is some degree of similarity in physical and mental traits, which enables them to understand and apply rules and laws. At the same time, it is obvious that there is a natural diversity among human beings in terms of traits and talents; therefore there will be limitations in natural, social and political positions. Some of the limitations are temporary, some permanent; some are infrequent, some frequent. However, a limitation is specific to a particular situation. It may not be generalized to inequality in other rights. A person who is morally upright is not equal to a crook in terms of morality, but they may be equal otherwise. Nor is an intelligent person equal to a dull one, but they are equal in other spheres. In the same way, a woman is not identical to man in her traits, gifts and abilities.

Share

Discover Islam, - * Examples of equality in Islam

Share

First Example
Abu Tharr, may Allaah be pleased with him, somehow got angry with the freed slave of Abu Bakr, Bilaal of Abyssinia, may Allaah be pleased with them both. Both of them were Companions of the Prophet sallallaahu 'alayhi wa sallam. The altercation became prolonged and Abu Tharr, may Allaah be pleased with him, in his fury called Bilaal, may Allaah be pleased with him, a "son of a black skinned mother". Bilaal complained to the Prophet sallallaahu 'alayhi wa sallam, who addressed Abu Tharr, may Allaah be pleased with him, saying:"Did you call him a name reviling his mother? It appears that you still retain vestiges of Jaahiliyyah )the period of ignorance before Islam.("
Abu Tharr, may Allaah be pleased with him, failed to understand the word Jaahiliyyah and took it to signify some sort of sexual immorality, and meekly questioned in surprise, "At this ripe age, O Prophet of Allaah?" The Prophet sallallaahu 'alayhi wa sallam said in reply: "Yes, you are his brother." Abu Tharr, may Allaah be pleased with him, became ashamed and repentant, and - out of extreme repentance and humility - requested Bilaal, may Allaah be pleased with him, to tread on his face with his feet.
Second Example
When a woman of the Bani Makhzoom tribe called Faatimah was found guilty of theft, she was brought to the Prophet sallallaahu 'alayhi wa sallam to be judged according to Sharee'ah Law. The Quraysh tribe tried to intercede not to punish the woman and after deliberation, sent Usaamah bin Zayd, may Allaah be pleased with him, for intercession since he was very much a favourite of the Prophet sallallaahu 'alayhi wa sallam. When he talked to the Prophet sallallaahu 'alayhi wa sallam, the Prophet sallallaahu 'alayhi wa sallam became very angry and said to Usaamah, may Allaah be pleased with him:"Do you )attempt to( intercede in the matters of the limits prescribed by God?" Then he gathered the people and said to them: "The people before you who met their doom, discriminated between the elite and the common-folk in the dispensation of justice for crimes like theft. The high-placed were spared while the weaker elements of society were readily punished. By Allaah! Had Faatimah the daughter of Muhammad committed this theft, then I would have amputated her hand for it also!"
Third Example
Qays bin Mutatiyah, a hypocrite, came to a gathering where Salmaan al-Faarisi )the Persian(, Suhayb Ar-Roomi )the Roman(, and Bilaal Al-Habashi )the Abyssinian( were present. He remarked tauntingly: "'Aws and Khazraj have rendered some service to this person )the Prophet sallallaahu 'alayhi wa sallam( but I fail to understand what these people )Bilaal, Suhayb and Salmaan( have done )to deserve this honour(." Mu'aath bin Jabal was in that gathering, and he caught hold of him by his neck, dragged him to the Prophet sallallaahu 'alayhi wa sallam and told him what the hypocrite had uttered. The Prophet sallallaahu 'alayhi wa sallam became angry and went to the mosque and gave a sermon, stating in it:"O people! Always remember that your Lord and Cherisher is one and your supreme ancestor is one, and your faith is also one and the same."
Fourth Example
'Adiyy bin Haatim, may Allaah be pleased with him, went to Madeenah before embracing Islam and found the Companions sitting around the Prophet sallallaahu 'alayhi wa sallam. 'Adiyy was inspired with awe when he witnessed their reverence for him. Meanwhile, a humble woman came to the Prophet sallallaahu 'alayhi wa sallam and asked to see him in private. The Prophet sallallaahu 'alayhi wa sallam got up and at some distance from the gathering talked to her, and returned when he finished. 'Adiyy was very much touched by this inconceivable concept of philanthropy and, eventually, embraced Islam.
Fifth Example
When the Prophet sallallaahu 'alayhi wa sallam conquered Makkah, those who had driven him out and fought with him were brought before him vanquished. Even then, he called them to the same thing, to Islam. Standing at the gate of the Ka'bah he said:"O people of Quraysh! Allaah has, this day, put an end to your pride of the Jaahiliyyah )ignorance( and also the pride of your ancestry. Keep in mind! All men are from Aadam, and Aadam was fashioned out of clay." On this occasion he recited the verse which means:"O Mankind! Indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allaah is the most righteous of you..."]Quran: 49:13[
Sixth Example
'Umar, may Allaah be pleased with him, was a glorious caliph. He was sympathetic to the weak, firm in his stand by the truth. He used to go without food to feed others, and kept himself deprived to give to others. He used to go from door to door asking people about their conditions of living, etc.
Seventh Example
When a caravan came to Madeenah, 'Umar and 'Abdur-Rahmaan bin 'Awf, may Allaah be pleased with them, stood guard for the caravan. During that night, 'Umar, may Allaah be pleased with him, heard a baby's cry. He approached the mother and said to her: "Fear Allaah and look after your child carefully."
Then he went back to his own position. Once again he heard the baby crying, and went over to the mother yet again and gave her the same advice. Later, during the last part of the night the child cried once more. 'Umar, may Allaah be pleased with him, came to the mother and said: "Woe to you! You appear not to be a good mother. How is it that your child can not sleep peacefully during the night?"
The woman, little suspecting that she was speaking to the Ameer of the believers, said in reply: "May Allaah bless you, you have pestered me several times during the night. I want to wean it forcefully )before time,( but the child is intractable." 'Umar, may Allaah be pleased with him, asked her: "Why wean it forcefully?" She said in reply: "Because 'Umar grants allowance only for such children that have been weaned."
'Umar, may Allaah be pleased with her, asked her: "How old is your child?" She told him it was only a few months old. 'Umar, may Allaah be pleased with him, asked the woman not to be hasty in weaning her child. Then he led the dawn prayer in such a state that his weeping made his recital of the Quran inaudible and unintelligible. At the end of the prayer he said: "'Umar is ruined! He has killed the children of the believers!" Thereupon, he ordered the crier to proclaim in the town ofMadeenahthat the mothers should not wean their children only for the sake of the allowance for their children. From now on, every child, suckling or weaned, was to receive a stipend.
Eighth Example
One of the unique incidents relating to sympathy and equality in the history of mankind is that 'Umar, may Allaah be pleased with him, came by one night. It was usual for him to go out during the nights to see with his own eyes the conditions under which the people were living. One night, he heard somebody crying in a nearby tent, at whose door was standing a man. 'Umar, may Allaah be pleased with him, greeted him and asked him who he was.
He said in reply that he was a Bedouin who had come to Madeenah to ask the Ameer of the believers for help. Then 'Umar, may Allaah be pleased with him, asked him about the crying and wailing inside the tent. The Bedouin tried to evade this question, saying that since it did not concern him he should not interest himself in it and go his way.
However, on the insistence of 'Umar, may Allaah be pleased with him, he told him that his wife was in labour and had no one to help her with the delivery. 'Umar, may Allaah be pleased with him, returned to his home and asked his wife, Umm-Kulthoom bint 'Ali, may Allaah be pleased with her, whether she was interested in the reward from Allaah which He might have brought her way. He asked her to take with her the requisites of a newborn and the delivered mother and also some provisions for food.
He took all those things from her and started, Umm-Kulthoom following him. When they came to the Bedouin's tent, 'Umar, may Allaah be pleased with him, sent his wife inside. He himself sat with the husband and, lighting a fire, started cooking food with the provisions he had brought with him. The Bedouin was still unaware that he was sitting beside a great man of the world.
Then the child was delivered and Umm-Kulthoom, may Allaah be pleased with her, called him from inside the tent, addressing him as Ameer Al-Mu'mineen, and asked him to congratulate his friend on the birth of his child. The Bedouin on hearing her words became conscious of the fact that he had been with the head of the Islamic state all this time and had been rude to him, and was awe-struck and began receding from 'Umar, may Allaah be pleased with him.
But 'Umar, may Allaah be pleased with him, reassured him and asked him to keep sitting where he was, unceremoniously. He asked Umm-Kulthoom to offer the mother the food that he had cooked while he offered some to her husband saying, "Partake of it, you have been kept up the whole night and have been inconvenienced."
Here we must also mention that 'Umar, may Allaah be pleased with him, is not an isolated example presented as a perfect and affectionate person by the Islamic civilisation. The lives of Abu Bakr, 'Uthmaan and 'Ali, may Allaah be pleased with them all, were also moulded in the mould of perfect humanity, brimming over with mercy and affection.
Similar were the lives of 'Umar bin 'Abdul Azeez, Salaahuddeen Ayyoobi, and many other big personages, legists and leaders who also present countless immortal examples. They are in themselves brilliant evidence in favour of this glorious civilisation from every aspect.

Share

Prayer, - Dought & clear, - * Disturbed by Waswaas (Whispers From the Shaytaan) and Evil Thoughts

Share

When I do Salah (formal prayers) or intend to do good deeds I often get very evil thoughts in my mind. When I concentrate in Salah, and try to focus on the meaning of the words, evil thoughts enter my mind, which make evil suggestions about everything including Allah. I feel very frustrated and angry about this. I know that none forgives sins except Allah alone, but because of my thoughts I feel that there is nothing worse than to have evil thoughts about Allah. After Salah I ask Allah's forgiveness, but feel very bad because I want to stop these evil thoughts, but I can't stop them. These thoughts spoil my enjoyment of Salah, and also make me feel as though I am doomed. Please advise me.
Praise be to Allaah.
Evil whispers during prayer and at other times come from the Shaytaan, who is keen to misguide the Muslim and deprive him of good and keep it far away from him. One of the Sahaabah complained to the Messenger of Allaah (peace and blessings of Allaah be upon him) about waswaas during prayer, and he said: “The Shaytaan comes between me and my prayers and my recitation, confusing me therein.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “That is a devil called Khanzab. If he affects you seek refuge in Allah from him and spit drily to your left three times.” He [the Sahaabi] said, I did that and Allaah took him away from me.
(Narrated by Muslim, 2203)
Proper focus (khushoo’) is the essence of prayer. Prayer without proper focus is like a body without a soul. The following are two of the things that help one to develop the proper focus:
1 – Striving to think about what you are saying and doing, pondering the meanings of the Qur’aan, dhikr (words of remembrance) and du’aa’s (supplications) that you are reciting; bearing in mind that you are conversing with Allaah as if you can see Him. For when the worshipper stands to pray, he is speaking to his Lord, and ihsaan means worshipping Allaah as if you are seeing Him, and knowing that even though you cannot see Him, He sees you. Every time a person experiences the sweetness of prayer, he will be more inclined to do it. This depends of the strength of one's faith – and there are many means of strengthening one’s faith. Hence the Prophet (peace and blessings of Allaah be upon him) said, “Of the things of your world, women and perfume have been made dear to me, and my joy is in prayer.” According to another hadeeth he said, “Let us relax, O Bilal, with prayer,” and he did not say, Give us a break from it.
2 – Striving to ward off the things that may distract you during prayer, namely thinking about things that are irrelevant or distracting. Waswaas affects each person differently, because waswaas has to do with a person’s level of doubts and desires and the degree to which a person is attached to other things or is fearing other things.
(FromMajmoo’ Fataawa Shaykh al-Islam Ibn Taymiyah, 22/605)
With regard to what you say about the waswaas reaching such a great level that you have begun to experience waswaas that makes you think about Allaah in ways that are not appropriate, these are evil whispers from the Shaytaan. Allaah says (interpretation of the meaning):
“And if an evil whisper from Shaytaan (Satan) tries to turn you away (O Muhammad) (from doing good), then seek refuge in Allaah. Verily, He is the All‑Hearer, the All‑Knower”
[Fussilat 41:36]
Some of the Sahaabah complained about the waswaas that was bothering them. Some of the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) came to the Prophet (peace and blessings of Allaah be upon him) and said to him, ‘We find in ourselves thoughts that are too terrible to speak of.’ He said, ‘Are you really having such thoughts?’ They said, ‘Yes.’ He said, ‘That is a clear sign of faith.’” (Narrated by Muslim). (Narrated by Muslim, 132 from the hadeeth of Abu Hurayrah).
Al-Nawawi said in his commentary on this hadeeth (narration): “The Prophet’s words, ‘That is a clear sign of faith’ means, the fact that think of this waswaas as something terrible is a clear sign of faith, for if you dare not utter it and you are so afraid of it and of speaking of it, let alone believing it, this is the sign of one who has achieved perfect faith and who is free of doubt.”
And it was said that what it means is that the Shaytaan only whispers to those whom he despairs of tempting, because he is unable to tempt them. As for the kaafir (non-Muslim), he can approach him in any manner he wants and is not restricted to waswaas, rather he can play with him however he wants. Based on this, what the hadeeth means is that the cause of waswaas is pure faith, or that waswaas is a sign of pure faith. See also question no. 12315
The fact that you hate that and your heart recoils from it is a clear sign of faith. Waswaas happens to everyone who turns to Allaah by reciting dhikr etc. It is inevitable, but you have to be steadfast and patient, and persevere with your dhikr and prayer, and not give up, because in this way you will ward off the plot of the Shaytaan.“Ever feeble indeed is the plot of Shaytaan” [al-Nisa’ 4:76 – interpretation of the meaning]. Every time a person wants to turn to Allaah, waswaas brings other matters to mind. The Shaytaan is like a bandit: every time a person wants to move towards Allaah, he wants to block the way. Hence when it was said to one of the salaf that the Jews and Christians say, “We do not experience waswaas,” he said, “They are speaking the truth, for what would the Shaytaan do with a house in ruins?”
(FromFataawa Shaykh al-Islam Ibn Taymiyah, 22/608).
The remedy:
1 – If you feel that you are being affected by this waswaas, say, “Aamantu Billaahi wa Rasoolihi(I believe in Allaah and His Messenger).” It was narrated from ‘Aa’ishah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The Shaytaan comes to one of you and says, ‘Who created you?’ And he says ‘Allaah.’ Then the Shaytaan says, ‘Who created Allaah?’ If that happens to any one of you, let him say,Aamantu Billaahi wa Rusulihi(I believe in Allaah and His Messenger). Then that will go away from him.”
(Narrated by Ahmad, 25671; classed as hasan (sound)by al-Albaani inal-Saheehah, 116).
2 – Try to stop thinking about that as much as possible, and keep busy with things that will distract you from it.
Finally we advise you to keep on turning to Allaah in all situations, and to ask Him for help, and to beseech Him, and to ask Him to make you steadfast until death, and to cause you to die doing righteous deeds… And Allaah knows best.

Share

Prayer, - Dought & clear, - * Reasons for doing the prostration of forgetfulness

Share

When is it prescribed for a worshipper to do the prostration of forgetfulness?.
Praise be to Allaah.
By the mercy of Allaah to His slaves, as one of the beauties of this perfect religion, Allaah has prescribed that His slaves may make up for shortcomings and mistakes that they make in their worship and cannot avoid completely, by performing supererogatory (naafil) acts of worship, praying for forgiveness and so on.
One of the things that Allaah has prescribed for His slaves to make up for shortcomings that may occur in their prayer is the prostration of forgetfulness, but it is only prescribed to make up for certain things; it does not make up for everything nor is it prescribed for everything.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the reasons for doing the prostration of forgetfulness, and he replied as follows:
The prostration of forgetfulness in prayer is generally prescribed for three reasons:
1- Doing something extra
2- Omitting something
3- Being uncertain
Doing something extra: for example, doing an extra bow (rukoo’), prostration (sujood), standing or sitting.
Omitting something: such as omitting an essential part of the prayer, or omitting one of the obligatory parts of the prayer.
Being uncertain: such as when a person is not sure how many rak’ahs he has prayed, whether it was three or four, for example.
In the case of doing something extra, if a person adds something to his prayer – bowing, prostrating, standing or sitting – deliberately, then his prayer becomes invalid, because when he added it, that means that he did not do the prayer in the manner ordained by Allaah and His Messenger (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not part of this matter of ours (i.e., Islam), will have it rejected.” Narrated by Muslim, 1718.
But if he did that extra thing by mistake, then his prayer is not invalidated, but he should do the prostration of forgetfulness after saying the salaam. The evidence for that is the hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said that when the Prophet (peace and blessings of Allaah be upon him) said the salaam after two rak’ahs in one of the two afternoon prayers, either Zuhr or ‘Asr, and they told him about that, he (peace and blessings of Allaah be upon him) did the rest of the prayer, then he said the salaam, then he prostrated twice (the prostration of forgetfulness) after saying the salaam. Narrated by al-Bukhaari, 482; Muslim, 573.
And Ibn Mas’ood (may Allaah be pleased with him) narrated that the Prophet (peace and blessings of Allaah be upon him) led them in praying Zuhr and he prayed five rak’ahs. When he had finished it was said to him: “Has something been added to the prayer?”
He said: “Why are you asking that?”
They said: “You prayed five (rak’ahs).”
So he turned towards the qiblah and prostrated twice. Narrated by al-Bukhaari, 4040; Muslim, 572.
In the case of omitting something, if a person omits one of the essential parts of the prayer, one of the following two scenarios must apply:
Either he remembers it before he reaches the same point in the following rak’ah, so he has to go back and do that essential part of the prayer and whatever came after it,
Or he does not remember it until he reaches the same point in the following rak’ah, in which case the following rak’ah takes the place of the one in which he omitted that essential part, and he should make up the invalid rak’ah.
In either of these two cases, he should do the prostration of forgetfulness after saying the salaam.
For example: a man stood up after doing the first prostration of the first rak’ah and did not sit or do the second prostration. When he started to recite Qur’aan he remembers that he had not done the second prostration or sat between the two prostrations. In that case he should go back and sit as between the two prostrations, then prostrate, then stand up and do whatever is left of his prayer, and do the prostration of forgetfulness after saying the salaam.
An example of one who did not remember until after he reached the same point in the following rak’ah is a man who stood up following the first prostration in the first rak’ah and did not do the second prostration or sit between the two prostrations, but he did not remember that until he sat between the two prostrations in the second rak’ah. In this case he should make the second rak’ah the first rak’ah, and add another rak’ah to his prayer, then say the salaam then do the prostration of forgetfulness.
Omitting an obligatory part of the prayer – such as if he omits an obligatory part and moves on to the next part of the prayer. For example, he forgets to say Subhaan Rabbiy al-A’la (Glory be to my Lord Most High) and he does not remember until he has got up from prostrating. In this case he has omitted an obligatory part of the prayer by mistake, so he should carry on with his prayer then do the prostration of forgetfulness before saying the salaam, because when the Prophet (peace and blessings of Allaah be upon him) omitted the first tashahhud he carried on with his prayer and did not go back and repeat anything, then he did the prostration of forgetfulness before saying the salaam.
In the case of being uncertain, such as if a person is not sure if he has done something extra or omitted something, e.g., he is not sure whether he has prayed three rak’ahs or four, one of the following two scenarios must apply:
Either he thinks that one or the other is more likely to be case, whether it is doing more or omitting something, in which case he should proceed on the basis of what he thinks is more likely to be the case, complete his prayer accordingly, then do the prostration of forgetfulness after saying the salaam;
Or neither appears more likely to be the case, so he should proceed on the basis of what is certain, namely the lesser amount, and complete his prayer accordingly, then do the prostration of forgetfulness before saying the salaam.
For example: a man prays Zuhr then he is not sure whether he is praying the third or fourth rak’ah, but he thinks it more likely that it is the third. So he should pray another rak’ah, then say the salaam, then do the prostration of forgetfulness.
An example of when neither seems to him more likely to be the case is when a man is praying Zuhr and is not sure whether he is in the third rak’ah or the fourth, and neither seems to him more likely to be the case. In that case he should proceed on the basis of what is certain, which is the lesser amount. So he should regard it as the third rak’ah, then do another rak’ah and do the prostration of forgetfulness before saying the salaam. Thus it becomes clear that this should be done before the salaam if you have omitted one of the obligatory parts of the prayer or if you are not sure how many rak’ahs you have done, and neither of the two choices seems more likely to be the case. And it should be done after the salaam if you have added something extra to the prayer or you are not certain but one of the two choices seems more likely to be the case.
And Allaah is the Source of strength.

Share

Prayer, - Dought & clear, - * The prohibition on praying at the time of sunrise and sunset

I read several hadith that said :
if you pray at the time of sunrise and sunset, it is like praying
between the two horns of shaytaan. These times for salat are
prohibited. also it stated that this is the time the Jins pray to
shaytaan.... is this a sound hadith?
Praise be to Allaah.
Yes, it was narrated inSaheeh al-Bukhaari(581) andSaheeh Muslim(831)
that it is forbidden to pray after Fajr prayer until the sun has risen
above the horizon to the height of a spear, at the time of noon when
the sun is at its zenith, and after the time of 'Asr until the sun is
fully set. The Prophet (peace and blessings of Allaah be upon him)
told us that the sun rises and sets between the two horns of a devil,
at which time the kuffaar prostrate to it.
Shaykh Sa'd al-Humayd
There is nothing in the hadeeth to say that the jinn pray to the
devils at that time, rather the devils (shayaateen) are the evil ones
among the jinn.