Does weather forecasting come under the heading of astrologyor claiming to know the unseen?

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:-> There are some weather sites on the internet which forecast
the weather that is expectedin the next 5-10 days. Is it permissible
for me to visit them? I am asking this question because I am afraid
that they may be claiming to have knowledge of the unseen or it may be
a kind of astrology, in which case it is haraam for me to visit them.
Praise be to Allaah.
Forecasting the weather does not come under theheading of astrology or
claiming to have knowledge of the unseen, rather it is based on
physical evidence and experience, and study ofthe natural laws
established by Allaah. The same applies to knowing the times of solar
and lunar eclipses, or when there are likely to be strong winds and
rainfall.
It says in Fataawa al-Lajnah al-Daa'imah: The time of solar and lunar
eclipses may be known from calculating the movements of heavenly
bodies, from which it may also be known whether the eclipse will be
total or partial. There is nothing strange about that, because this is
not a matter of the unseen for everyone, rather it is only "unseen"
for those who have no knowledgeof astronomy and it is not "unseen" for
those who have knowledge of this science. That does not mean that
solar and lunar eclipses are not among the signs of Allaah with which
He instils fear in His slaves so as to bring them back to their Lord
and to obedience to Him.
It also says:
Forecasting the weather and predicting strong winds and storms or
saying where clouds are expected to form or where rain is likely to
fall is based on knowledge of the natural laws of Allaah. One who has
experience of these laws may say what he expects to happen, without
certain knowledge, on the basis of scientific theories or common
experience, so he expects that and predicts it on the basis of
likelihood, not certainknowledge, and he gets it right sometimes and
gets it wrong sometimes. End quote from Fataawa al-Lajnah al-Daa'imah.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said: The one who
speaks of that which may be worked out by calculations is nota
fortune-teller at all, because there is no element of fortune-telling
in that which maybe worked out by calculations. If a person predicts a
solar or lunar eclipse, this is not fortune-telling because it is
worked out by calculations. If he says that the sun will set at a
20-degree angle at such and such a time, this is not knowledge of the
unseen, because it is something that may be worked out by
calculations, and predicting something that can be worked out by
calculation, even if it is in the future, is not regarded as being
knowledge of the unseen, or fortune-telling.
Is twenty-four hour weather reporting such as we have now fortune-telling?
The answer is no, because it is also based on scientific data which is
describing climatic conditions, because climatic conditions have to do
with precise measurements that are known to them. Thus they may
predict that certain conditions are likely to produce rain or not.
That is like the primitive predication that we make when we see clouds
forming, and thunder and lightning and thick clouds, and wesay: "It is
going to rain soon."
What matters is that what points to physical phenomena is not
knowledge of the unseen, even if some of the common folk think that
these things are matters of the unseen and say that believing inthem
is like believing in fortune-telling.
End quote from al-Qawl al-Mufeed Sharh Kitaab al-Tawheed.
See al-Fataawa al-Kubra by Shaykh al-Islam Ibn Taymiyah (4/424) with
regard to the knowledge of astronomers about the times of solar and
lunar eclipses, the beginning of spring and winter, and other matters
that may be known by meansof calculations and are not matters of the
unseen.
And Allaah knows best.

The difference between du’aa’ for asking and du’aa’ for woership

What is the difference between du'aa' for asking and du'aa' for worship?.
Praise be to Allaah.
We use the word du'aa' (invocation) to refer to two things:
1-
Du'aa' for asking, which means seeking that which will benefit, or
asking to ward off that which will cause harm, by asking Allaah for
that which will benefit in thisworld and in the Hereafter, and to ward
off that which will cause harm in this world and in the Hereafter,
Such as du'aa' for forgiveness, mercy, guidance, help, to attain
Paradise, to be saved from Hell, for Allaah to grant good things in
thisworld and in the Hereafter and so on.
2-
Du'aa' for worship, which means that the person is worshipping Allaah
by any of the types of worship, in the heart or physically or
financially, such as fearing Allaah, loving Him, hoping for His mercy,
putting one's trust in Him, praying, fasting, doing Hajj, reading
Qur'aan, reciting tasbeeh and dhikr, giving zakaah andcharity, jihad
for the sake of Allaah, calling people to Allaah, enjoining what is
good and forbidding what is evil, and so on.
Everyone who does any of these acts of worship is calling upon Allaah.
See: al-Qawl al-Mufeed (1/264) and Tasheeh al-Du'aa' (p. 15-21).
Usually when the word du'aa' appears in verses of the Qur'aan, it
refers to both meanings, because they are interconnected. So everyone
who asks of Allaah verbally is worshipping Him, because du'aa' is
worship, and every worshipper who prays to Allaah, fasts or does Hajj
is doing that hopingfor reward from Allaah and to attain Paradise and
to be saved from punishment.
Shaykh 'Abd al-Rahmaanal-Sa'di (may Allaah havemercy on him) said:
Everything in the Qur'aan that enjoins du'aa' and forbids du'aa'to or
calling upon anyone other than Allaah, and praises thosewho say du'aa'
or call upon Him, includes the du'aa' of asking and the du'aa' of
worship. End quote.
Al-Qawaa'id al-Hisaan (no. 51).
One of the two types of du'aa' may be more apparent than the other in
some verses.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said
concerning the verse (interpretation of the meaning): "Invoke your
Lord with humility and in secret. He likes not theaggressors. 56. And
do not do mischief on the earth, after it has been set in order, and
invoke Him with fear and hope. Surely, Allaah's Mercy is (ever) near
unto the good-doers" [al-A'raaf 7:55-56]:
These two verses includethe etiquette of two types of du'aa': the
du'aa' of worship and the du'aa' of asking. Du'aa' in the Qur'aan may
refer to either of these types, or it may refer to both, because they
are interconnected.Du'aa' of asking means seeking that which will
benefit the supplicant, and asking to be spared that which will harm
him, and for it to be warded off. So he asks for benefit and for harm
to be warded off, and that is du'aa' of asking. And the du'aa' that is
offered with hope and fear is the du'aa' of worship. Therefore it is
known that both types are interconnected. Every du'aa' of worship
implies du'aa' of asking, and every du'aa' of asking implies du'aa' of
worship.
Based on this, the words (interpretation of the meaning): "And when My
slaves ask you (O Muhammad صلى الله عليه وسلم) concerning Me, then
(answer them), I am indeed near (to them by My Knowledge). I respond
to the invocations of the supplicant when he calls on Me (without any
mediator or intercessor)" [al-Baqarah2:186] include both types of
du'aa', and it is in terms of both that the verse is to be understood.
It was said: Iwill give to him when heasks of Me, and it was said: I
will reward him if he worships Me. Both are interconnected.
This does not come under the heading of using a common word inboth of
its meanings, or of using a word in a real and metaphorical sense,
rather it is using it in its real sense which includes both things.
Think about it, because it is a matter that is of great benefit, but
it is rarely paid attention to. Most verses of the Qur'aan point to
both meanings and more, andit is of this type.
For example, Allaah says (interpretation of the meaning):
"Say (O Muhammad صلى الله عليه وسلم to the disbelievers): My Lord pays
attention to you only because of yourinvocation to Him"
[al-Furqaan 25:77].
i.e., because of your du'aa' to Him. And it wassaid: (it means)
because of His call to you to worship Him.
Based on that, what is meant is both types of du'aa', of which is the
du'aa' of worship is more apparent, i.e., He would not have paid
attention to you were it not that you put your hope in Him. Worship of
Him implies asking of Him, so both types are included.
And Allaah says (interpretation of the meaning):
"And your Lord said: Invoke Me [i.e. believe inMy Oneness (Islamic
Monotheism) and ask Mefor anything] I will respond to your
(invocation)"
[Ghaafir 40:60].
The word du'aa' here includes both types, although du'aa' of worship
is more apparent, hence it is followed by the words (interpretation of
the meaning): "Verily, those who scorn My worship [i.e. do not invoke
Me, and do not believe in MyOneness, (Islamic Monotheism)] they will
surely enter Hell in humiliation!". So the word du'aa' in this
versemay be interpreted in both senses.
Al-Tirmidhi narrated thatal-Nu'maan ibn Basheer (may Allaah be pleased
with him) said: I heard the Messenger of Allaah (peace and blessings
of Allaah be upon him) say on the minbar: "Du'aa' isworship." Then he
recited the verse (interpretation of the meaning): "And your Lord
said: Invoke Me [i.e.believe in My Oneness (Islamic Monotheism) and
ask Me for anything]I will respond to your (invocation)...". Al-Tirmidhi
said: a saheeh hasan hadeeth.
With regard to the verses (interpretation of the meaning):
"Verily, those on whom you call besides Allaah, cannot create (even) a
fly, even though they combine together for the purpose..."
[al-Hajj 22:73]
"They (all those who worship others than Allaah) invoke nothing but
female deities besides Him (Allaah) ..."
[al-Nisa' 4:117]
"And those whom they used to invoke before (in this world) shall
disappear from them..."
[Fussilat 41:48]
everything that is mentioned in them is the du'aa' or invocation of
the mushrikeen to their idols. What is meant is the du'aa' of worship
which includes the du'aa' of asking, although the meaning ofdu'aa' of
worship is more apparent.
The words (interpretation of the meaning): "so invoke Him making your
worship pure for Him Alone (by worshipping Him Alone, and none else"
[Ghaafir 40:65] refer to the du'aa' of worship. What is meant is:
Worship Him alone and make your worship sincerely for Him alone, and
do not worship anyone else along with Him.
With regard to the words of Ibraaheem (peace be upon him) in the verse
(interpretationof the meaning): " 'Verily, my Lord is indeedthe
All-Hearer of invocations'" [Ibraaheem 14:39], whatis meant by hearing
hereis hearing in a specific sense, which is the hearing of response
and acceptance, not hearing in the general sense, because Allaah hears
all that can be heard. As that is the case, du'aa' here means the
du'aa' ofworship and the du'aa' of requesting, and the Lord's hearing
of it means that He rewards the praise and answers the request, so He
hears both.
With regard to the words of Zakariya (peace be upon him) in the verse
(interpretationof the meaning): " 'and Ihave never been unblestin my
invocation to You, O my Lord'" [Maryam 19:4], it was said that what is
meant is the du'aa' of asking, meaning: You always answered me and
never rejected me or deprived me. So he is seeking to draw closer to
Allaah, may He be glorified and exalted, by means of His previous
answers and kindness. This is clear in this case.
With regard to the words of Allaah (interpretation of the meaning):
"Say (O Muhammad): Invoke Allaah or invoke the Most Gracious
(Allaah)..." [al-Isra' 17:110],
The well known view is that this is the du'aa' of asking, and this is
the reason for revelation. They said: The Prophet (peace and blessings
of Allaah be upon him) used to call upon his Lord, sometimes saying Ya
Allaah and sometimes saying Ya Rahmaan, so the mushrikeen thought that
he was calling upontwo gods, so Allaah revealed this verse.
With regard to the verse (interpretation of the meaning): "Verily, We
used to invoke Him (Alone and none else) before. Verily, He is Al-Barr
(the Most Subtle, Kind, Courteous, and Generous), the Most Merciful"
[al-Toor 52:28],this is the du'aa' of worship which includes asking
with hope and fear. What it means is: we used to devote our worship
sincerely to Himalone, and thus they deserved that Allaah should save
them from the punishment of Hell, not just because of asking, which is
something that is sharedin common between those who are saved andthose
who are not, because everyone who is in heaven and on earth asks for
that. "never shall we call uponany ilaah (god) other than Him"
[al-Kahf 18:14]i.e., we will never worship anyone other than Him.
Similarly Allaah says (interpretation of the meaning): "Will you call
upon Ba'l (a well-known idol of his nation whom they used to worship)
and forsake the Best of creators?" [al-Saffaat 37:125].
With regard to the words (interpretation of the meaning): "And it will
be said (to them): 'Call upon your (so-called) partners (of Allaah)',
and they will call upon them..." [al-Qasas 28:64], this is du'aa' of
asking. Allaah will rebuke and humiliate them on the Day of
Resurrection, by showing them that their partners (whom they ascribed
to Allaah) will not answer their du'aa's or supplications. But it does
not mean worship them. It is similar to the verse in which Allaah says
(interpretation of the meaning): "And (remember) the Day He will say:
'Call those (so-called) partners of Mine whom you pretended.' Then
they will cry unto them, but they will not answer them" [al-Kahf
18:52]. End quote.
Majmoo' Fataawa Ibn Taymiyah (15/10-14).
See other examples in Badaa'i' al-Fawaa'id by Ibn al-Qayyim (3/513-527).
And Allaah knows best.

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Habib ibn Zayd al-Ansari - Biographies of the Companions (Sahabah)

He grew up in a home filled withthe fragrance of iman, and in a family
where everyone was imbued with the spirit of sacrifice. Habib's
father, Zayd ibnAsim, was one of the first persons in Yathrib to
accept Islam and his mother, the celebrated Nusaybah bint Kab known as
Umm Ammarah, was the first woman to bear arms in defence of Islam and
in support of the blessed Prophet.
Habib, still at a tender age, was privileged to go with his mother,
father, maternal aunt and brother to Makkah with the pioneering group
of seventy five who pledged fealty to the Prophet at Aqabah and played
a decisive role in shaping the earlyhistory of Islam.
At Aqabah, in the darkness of the night, the young Habib stretched out
his small hand andpledged loyalty to the Prophet. From that day, the
Prophet, peace and blessings of God on him, became dearer to Habib
than his own mother or father and Islam became more important to him
than any care for his personal safety.
Habib did not participate in the Battle of Badr because he was too
young. Neither did he have the opportunity to take part in the battle
of Uhud because he was still considered too young to bear arms.
Thereafter, however, he took part in all the engagements which the
Prophetfought and in all he distinguished himself by his bravery and
willingness to sacrifice. Although each of these battles had its own
importance and was demanding in its own way, they served to prepare
Habib for what was to prove the most terrible encounter of his life,
the violence of which is profoundly soul-shaking.
Let us follow this awesome story from the beginning. By theninth year
after the Hijrah, Islam had spread widely and had become the dominant
force in the Arabian peninsula. Delegations of tribes from all over
the land converged on Makkah to meet the Messenger of God, peace be
upon him, and announce before him, their acceptance of Islam.
Among these delegations was one from the highlands of Najd, from the
Banu Hanilab. At the outskirts of Makkah, the members of the
delegation tethered their mounts and appointed Musaylamah ibn Habib as
their spokesman and representative. Musaylamah went to the Prophet,
peace be upon him, and announced his people's acceptance of Islam. The
Prophet welcomed them and treated them most generously. Each,
including Musaylamah, was presented with a gift.
On his return to Najd the ambitious and self-seeking Musaylamah
recanted and gave up his allegiance to the Prophet. He stood among the
people and proclaimed that a prophet had been sent by God to the Banu
Hanifah just as God had sent Muhammad ibn Abdullah to the Quraysh.
For various reasons and under a variety of pressures, the Banu Hanilab
began to rally around him. Most followed him out of tribal loyalty or
asabiyyah. Indeed one member of the tribe declared: "I testify that
Muhammad is indeed truthful and that Musaylamah is indeed an imposter.
But the imposter ofRabiah (the tribal confederation to which the Banu
Hanilab belonged) is dearer to me that the genuine and truthful person
from Mudar (the tribal confederation to which the Quraysh belonged)."
Before long, the number of Musaylamah's followers increased and he
felt powerful, powerful enough to write the following letter to the
Prophet, peace be upon him: "From Musaylamah, the messenger of God to
Muhammad, the messenger of God. Peace be on you. I am prepared to
share this mission with you. I shall have (control over) half the land
and you shall have the other half. Butthe Quraysh are an aggressive
people."
Musaylamah despatched two of his men with the letter to the Prophet.
When the letter was read to the Prophet, he asked the two men: "And
what do you yourselves say about this matter?" "We affirm what the
letter says," they replied. "By God," said the Prophet, "were it not
for the fact that emissaries are not killed I would have smitten both
your necks." He then wrote to Musaylamah: "In the name of God, the
Beneficent,the Compassionate. From Muhammad the Messenger of God, to
Musaylamah the imposter.
Peace be upon whoever follows the guidance. God will bequeath the
earth to whosoever of His servants He wishes and the final triumph
will be for those who are careful of their duty to God." He sent the
letter with the two men.
Musaylamah's evil and corrupting influence continued to spread and the
Prophet considered it necessary to send another letter to him inviting
him to abandon his misguided ways. The Prophet chose Habib ibn Zayd to
take this letter to Musaylamah. Habib was by this time in the prime of
his youth and a firm believer in the truth of Islam with every fibre
of his being.
Habib undertook his mission eagerly and proceeded as quicklyas he
could to the highlands of the Najd, the territory of the Banu Hanilab.
He presented the letter to Musaylamah.
Musaylamah was convulsed withbitter rage. His face was terrible to
behold. He ordered Habib to be put in chains and to be brought back
before him the following day.
On the following day, Musaylamah presided over his assembly. On his
right and on hisleft were his senior advisers, there to further his
evil cause. The common people were allowed to enter. He then ordered
Habib, shackled in his chains, to be brought before him.
Habib stood in the midst of this crowded, hate-filled gathering. He
remained upright, dignified and proud like a sturdy spear firmly
implanted in the ground, unyielding.
Musaylamah turned to him and asked: "Do you testify that Muhammad is
the Messenger of God?" "Yes," Habib replied. "I testify that Muhammad
is the Messenger of God."
Musaylamah was visibly angry."And do you testify that I am
theMessenger of God?" He was almost insisting, rather than
questioning. "My ears have been blocked against hearing what you
claim," replied Habib.
Musaylamah's face changed color, his lips trembled in anger and he
shouted to his executioner, "Cut off a piece of his body."
With sword in hand, the menacing executioner advanced towards Habib
and severed one of his limbs.
Musaylamah then put the same question to him once more and Habib's
answers were the same. He affirmed his belief in Muhammad as the
Messenger of God and at the expense of his own life he refused to
acknowledge the messengershipof any other. Musaylamah thereupon
ordered his henchman to cut off another part of Habib's body. This
fell to the ground beside the other severed limb. The people looked on
in amazement at Habib's composure and steadfastness.
Faced with Musaylamah's persistent questioning and the terrible blows
of his henchman, Habib kept on repeating:
"I testify that Muhammad is the Messenger of God." Habib could not
survive this torture and these inhuman atrocities much longer and he
soon passed away. On his pure lips, as his life-blood ebbed away, was
the name of the blessed Prophet to whom he had pledged loyalty onthe
night of Aqabah, the name of Muhammad, the Messenger ofGod.
News of Habib's fate reached his mother and her reaction was simply to
say: "It was for such a situation that I prepared him... He pledged
allegiance to the Prophet on the night of Aqabah as a small child and
today as an adult he has given his life for theProphet. If God were to
allow me to get near to Musaylamah, I would certainly make his
daughters smite their cheeks and lament over him."
The day that she wished for was not long in coming. After the death of
the Prophet, peace be on him, Abu Bakr declared war on the imposter.
With the Muslim army that went out to confront the forces of
Musaylamah were Habib's mother, Nusaybah, and another of her
courageous sons, Abdullah ibn Zayd.
At the Battle of Yamamah which ensued, Nusaybah was seen cutting
through the ranks of fighting men like a lioness and calling out:
"Where is the enemyof God? Show me the enemy of God ?" When she
eventually reached Musaylamah, he had already perished. She looked at
the body of the vain imposter and cruel tyrant and felt serene. A
grave threat to the Muslims had been removed and the death of her
beloved son, Habib, had been avenged.
At Habib's death, the noble Prophet had commended him and his entire
family and had prayed: "May God bless this household. May God have
mercy on this household."

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The Benefit of the Worshipper's Standing Before His Lord

The Prayer is a sanctified and holy moment (mauqif) for the worshipper
in the presence of his Lord and Deity in truth. He fulfils (by its
performance) his covenants, obligations and statements of confession
which are contained within and arerequired by the testimony that:
"There is nothing which has the right to be worshipped except Allah
and that Muhammed is His Messenger" and by whose attestation one
becomes a muslim.
These covenants, obligations and resolutions: among them are those of
belief, those of speech and those of action; and the explanation of
that is as follows:
Firstly: The Takbeer: This is a compulsory acknowledgement for the
worshipper, both in belief and speech, that Allah is the greatest,
greater than everything in His Essence, Attributes and in the rights
(owed to Him). Among His rights are the obeying of His commands and
refraining from His prohibitions in regard to beliefs, acts of
worship, characteristics and manners; in all moments and situations.
This acknowledgement penetrates into the various postures of the
worshipper during his prayer, from the qiyaam to the rukoo', to the
sujood, the verbal confessions he makes and after that into the
submissiveness in action; so there does not remain any moment of
heedlessness or inattentiveness and theredoes not remain in his heart
that which pushes out the (awareness of theresponsibility of
fulfilling) the rights of Allah upon His servant; whether it is
persons, property, money, family or progeny and among His rights are
(His) Magnification, Love (for Him greater than for all else), Fear
(of His displeasure and punishment), Hope (in HisMercy) and Obedience.
Secondly: The Rukoo': This is an obligation in action. The worshipper
bends his back and (bows) his head during itout of obedience,
lowliness and humility to his Deity. So by this he fulfils his
covenants of being constant in his obedience, carrying out the orders
of his Deity, refraining from His prohibitions, ruling by His
Sharee'ah in happiness, adversity and every other situation.
Theworshipper returns (to fulfill) these covenants and obligations
every time he performs the rukoo' both in the obligatory prayers or
the supererogatory. Whoeverbends his back in the prayer in obedience
to Allah and after that rebels from some of His commands or shows
boldness towards some of His prohibitions due tothe calling of his
desire or whim, then he has contradicted his fulfillment of this
obligation to the extent of the evil of his action.
Thirdly: The Tasbeeh: Thisis the statement which the worshipper makes
during his rukoo' "How free from every imperfection is my Lord, the
Mighty" (Subhaana-rabbiyal-adheem) and in his sujood "How free from
every imperfection is my Lord, the Highest"
(Subhaan-rabbiyal-a'laa).This is an obligation in speech by which the
worshipper declares his Deity free from every defect and shortcoming
in His attributes, actions and His rights (over the creation). Among
His rights are the declarationof His mightiness in everysituation, the
placing of obedience to Him before obedience to ones soul or parents,
leaders and others besides them. Whoever declares Allah to be free
from all imperfections during his rukoo' and sujood and then shows
boldness towards His disobediencewhen he departed from the prayer, he
has reduced/diminished his glorification of his Deity to the extent of
his disobedience to Him.
Fourthly: The Sujood: Thisis the extremity in, or the end result of
humility; when the worshipper places his noble limbs upon the dust or
the earth. The sujood is a covenant in action. It is an obligation due
to the absolute obedience owed to the Deity in truth in all
situations. There is no exception in this absolute obedience for
moments of desire or moments of the whims ofthe soul (this absolute
obedience incorporates all moments and situations). Whoever covers his
face with dust (due to the performance of sujood) out of
extremehumility, then departs from his prayer and returns to the
obedience of the soul in disobedience to Allah, obedience to the
creation in disobedience to Allah and the following of whims in
disobedience to Allah, then he has been false to himself to the extent
of his disobedience (or sin). But whoever does that, then he must
repent hastily as the Messenger of Allah has said: "All theprogeny of
Aadam (constantly) errs and the best of those who constantly err are
those who (constantly) repent" [1]
Fifthly: Folding of the hands during the Qiyaam: This is a
manifestation from among the manifestations of humility and defeat in
front of the Deity in Truth. Among its implications are subservience
to the divine commandments inthat one does not move except when
commanded and one is not at ease or quiescenceexcept when commanded.
Whoever sought this position of worship for a few moments and after
that lets loose the reigns of his soul then he wanders/trespasses
(while ignorant of Allah's rulings) into the greatest of matters (i.e.
sins) and he has fallen into a type of deception.
Sixthly: Khushoo': This is aposition of total and extreme
submissiveness and humility in front of the Deity in Truth and
thequiescence/tranquility of the heart and the limbs. One does not
move except where commanded and is not atease except where commanded.
It is an obligation in action due to the necessity of obedience and
the abandonment of disobedience to the Deityin Truth. Whoever
discharges this obligation during the prayer then contradicts
it(behaves otherwise) upon departing from the prayer he has caused
diminution/annulment of(his Khushoo') to the extent of his
disobedience.
Seventhly: Whatever is repeated in every raka' from among the
obligations and covenants in speech such as the repetition of his
praises, requesting of guidance to the straight path, the path of
those who have blessings bestowed upon them, not of those upon whom is
anger and they are the Jews and whoever is like them, nor of those who
are astray and they are the Christians and whoever resembles them,and
the likes of what is said in the tashahhud and the meanings of the
various verses and supplications that are repeated in the prayer:
insummary, every movement, every moment of ease, every statement and
every action during the prayer, be it an obligation, covenant,
resolution or confession from the worshipper in front of his Master
and Deity in Truth, which he repeats in every raka', whether itis in
the obligatory or supererogatory, makes free his heart, tongue, limbs
and feelings from associating partners withAllah. He is a muslim, in
submission to Him. He gives for His sake, takes for his sake, acts for
His sake, abandons for His sake. He loves for his sakeand hates for
His sake. The proof for this truth is the saying of Allah (Azzawajall)
{And establish the prayer.Verily the prayer prevents the obscene
andevil deeds}[2]
and the saying of the Messenger (sallallahu-alaihi-wasallam}:
"The example of the five prayers is as the example of an abundant
flowing river by the side of the door of one of you. He washes every
day from it five times." [3]
Therefore know - brother/sister reader - the position and importance
of your prayer and establish as it should be truly established and
gain happiness from it as Allahdesires for you. I ask Allah that he
assists us all and has mercy upon us, verily He is the All Hearer, the
Responder.
1. Reported by [At-Tirmidhi] no. 2501 and [Ibn Majah] no. 4251 and
[Ad- Daarimee] 2/303and [Ahmad] 3/198 with a hasan sanad from Anas bin
Malik.
2. Surah Ankabut 29:45
3. Reported by [Muslim] no. 667 from Jaabir.