Question
The Messenger of Allaah , said: "There is no negligence when one is
sleeping." Sometimes, I sleep for a long time even though I wake up
for seconds so that I know the time and then Igo back to sleep for
somemore hours. Therefore, I miss one prayer or more. What is the
ruling?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
isHis slave and Messenger.
It is incumbent upon you to wake up at the prescribed time to offer
prayer in congregation and to adopt the proper means in order to wake
up at the prescribed timeof the prayer so as to reach the prayer. Upon
waking up, leave the bedquickly so that you do not fall back asleep.
Otherwise, you are considered negligent andsinful.
Allaah Knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
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Islam is a religion of Mercy, Peace and Blessing. Its teachings emphasize kind hear tedness, help, sympathy, forgiveness, sacrifice, love and care.Qur’an, the Shari’ah and the life of our beloved Prophet (SAW) mirrors this attribute, and it should be reflected in the conduct of a Momin.Islam appreciates those who are kind to their fellow being,and dislikes them who are hard hearted, curt, and hypocrite.Recall that historical moment, when Prophet (SAW) entered Makkah as a conqueror. There was before him a multitude of surrendered enemies, former oppressors and persecutors, who had evicted the Muslims from their homes, deprived them of their belongings, humiliated and intimidated Prophet (SAW) hatched schemes for his murder and tortured and killed his companions. But Prophet (SAW) displayed his usual magnanimity, generosity, and kind heartedness by forgiving all of them and declaring general amnesty...Subhanallah. May Allah help us tailor our life according to the teachings of Islam. (Aameen)./-
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Friday, May 10, 2013
Fathwa, - Waking up then falling asleep without performing the prayer on time
Fathwa, - Ruling of the Imaam and those praying behind him if he offered an additional Rak‘ah
Question
Upon offering the Maghrib prayer, the Imaam stood up for a fourth
Rak'ah and we notified him (by saying Subhaan Allaah) but he went on.
Then, all of us prayed the fourth Rak'ah with him and we prostrated
twice after the Salaam. Is our prayer valid?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
isHis slave and Messenger.
If the Imaam stood up to offer an additional Rak'ah, those praying
behind him have to say 'Subhaan Allaah' loudly so as to notify him.
However, if he resumed the additional one, then they must not follow
him as they know that it is additional. Any deliberate addition to the
prayer nullifies it.
We hope that your prayer is valid because you were unaware of this
ruling, as well you are not obliged to make it up.
However, it would be better for you to make it up so as to stay away
from the difference in opinions pertaining to this ruling. As for the
Imaam, if he did not recognize the notification of those praying
behind him, thenhis prayer is valid.
Allaah Knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
Upon offering the Maghrib prayer, the Imaam stood up for a fourth
Rak'ah and we notified him (by saying Subhaan Allaah) but he went on.
Then, all of us prayed the fourth Rak'ah with him and we prostrated
twice after the Salaam. Is our prayer valid?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
isHis slave and Messenger.
If the Imaam stood up to offer an additional Rak'ah, those praying
behind him have to say 'Subhaan Allaah' loudly so as to notify him.
However, if he resumed the additional one, then they must not follow
him as they know that it is additional. Any deliberate addition to the
prayer nullifies it.
We hope that your prayer is valid because you were unaware of this
ruling, as well you are not obliged to make it up.
However, it would be better for you to make it up so as to stay away
from the difference in opinions pertaining to this ruling. As for the
Imaam, if he did not recognize the notification of those praying
behind him, thenhis prayer is valid.
Allaah Knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
Origination of Sunnah from the Prophet
"Nor does he speak from [his own] inclination. It isnot but a
revelation revealed." [Quran 53:3-4]
It is necessary for complete understanding of the meaning of the
Sunnah to appreciate and understand the way Sunnah originates from the
person of the Prophet . In essence, this took place in three forms or
ways:Through sayings, actions, as well as his physical characters and
personal attributes and his approvals of others' acts and sayings:
Sayings: This includes everything he said. 'Umar Ibn Al-Khattaab said
that the Messenger of Allaah said: "Indeed,all actions are based on
intentions, and surely, every man shall have onlythat which he
intended. Therefore, whosoever immigrated for the sake of Allaah and
His Messenger, then his immigration is for Allaah and His Messenger."
[Muslim]
Actions: All of his actions and deeds. For example, 'Aa'ishah said:
"He used to fast so much that we would say he would never break the
fast, and he used to abstain from fasting for so long that we would
say he will never fast." [Bukhaari]
Approval: This happens when someone does something in front of him, or
in his absence butit gets reported to him then he approves of it
either by being silent andnot commenting on it (Tacit Approval) or by
saying something that would indicate agreement or endorsement of it
(Explicit Approval). An example of the tacit approval would be the
incident reported by Sa'eed Ibn Abi Awfa that he went with the
Prophet, sallallaahu alayhi wa sallam, on seven expeditions, and we
ate locust with him (while he was watching)." [Bukhaari and Abu
Daawood] An example for the explicit approval is reported by Abu
Sa'eed Al-Khudri that two men were traveling without water, so at the
time of the Prayer they made dry ablution (Tayammum). Then sometime
later, they found water and one of them repeated ablution and Prayer
but the other did not. When they told the Prophet he told the one who
did not repeat: 'what youdid is the Sunnah,' and said to the other: '
you will get a double reward.' [Abu Daawood]
Descriptions: This includes everything related to his character like
Ibn 'Abbaas description of him as being, "The most generous of all
people." [Bukhaari], as well as his physical attributes, as in the
Hadeeth, "He had a face that was morebeautiful than all people's, he
was best in character, and was of an average height: not too long or
short." [Bukhaari]
Comments:
It is recommended that one keep in mind, for general purposes, the
definition used by the scholars of Hadeeth, mentioned before, as well
as remember that rulings derived from the Sunnah may vary in their
implication and weight as do the rulings derived from the Quran such
that some of them are obligationsand prohibitions while othersare
just recommendations (Mustahabb) or dislikes (Makrooh). All, however,
must be revered and applied. Anas narratedthat the Prophet said:
"Whoever avoids following my Sunnah does not belong to me."
[Bukhaari] Also, Talhah Ibn Auf stated that once he was praying "
behind Ibn 'Abbaas in a funeral prayer, when he recited Al-Faatihah,
the opening chapter of the Quran, then said: 'I have recited this
chapter for you to know that this is the Sunnah of the Messenger of
Allaah ." ' [Bukhaari] - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
revelation revealed." [Quran 53:3-4]
It is necessary for complete understanding of the meaning of the
Sunnah to appreciate and understand the way Sunnah originates from the
person of the Prophet . In essence, this took place in three forms or
ways:Through sayings, actions, as well as his physical characters and
personal attributes and his approvals of others' acts and sayings:
Sayings: This includes everything he said. 'Umar Ibn Al-Khattaab said
that the Messenger of Allaah said: "Indeed,all actions are based on
intentions, and surely, every man shall have onlythat which he
intended. Therefore, whosoever immigrated for the sake of Allaah and
His Messenger, then his immigration is for Allaah and His Messenger."
[Muslim]
Actions: All of his actions and deeds. For example, 'Aa'ishah said:
"He used to fast so much that we would say he would never break the
fast, and he used to abstain from fasting for so long that we would
say he will never fast." [Bukhaari]
Approval: This happens when someone does something in front of him, or
in his absence butit gets reported to him then he approves of it
either by being silent andnot commenting on it (Tacit Approval) or by
saying something that would indicate agreement or endorsement of it
(Explicit Approval). An example of the tacit approval would be the
incident reported by Sa'eed Ibn Abi Awfa that he went with the
Prophet, sallallaahu alayhi wa sallam, on seven expeditions, and we
ate locust with him (while he was watching)." [Bukhaari and Abu
Daawood] An example for the explicit approval is reported by Abu
Sa'eed Al-Khudri that two men were traveling without water, so at the
time of the Prayer they made dry ablution (Tayammum). Then sometime
later, they found water and one of them repeated ablution and Prayer
but the other did not. When they told the Prophet he told the one who
did not repeat: 'what youdid is the Sunnah,' and said to the other: '
you will get a double reward.' [Abu Daawood]
Descriptions: This includes everything related to his character like
Ibn 'Abbaas description of him as being, "The most generous of all
people." [Bukhaari], as well as his physical attributes, as in the
Hadeeth, "He had a face that was morebeautiful than all people's, he
was best in character, and was of an average height: not too long or
short." [Bukhaari]
Comments:
It is recommended that one keep in mind, for general purposes, the
definition used by the scholars of Hadeeth, mentioned before, as well
as remember that rulings derived from the Sunnah may vary in their
implication and weight as do the rulings derived from the Quran such
that some of them are obligationsand prohibitions while othersare
just recommendations (Mustahabb) or dislikes (Makrooh). All, however,
must be revered and applied. Anas narratedthat the Prophet said:
"Whoever avoids following my Sunnah does not belong to me."
[Bukhaari] Also, Talhah Ibn Auf stated that once he was praying "
behind Ibn 'Abbaas in a funeral prayer, when he recited Al-Faatihah,
the opening chapter of the Quran, then said: 'I have recited this
chapter for you to know that this is the Sunnah of the Messenger of
Allaah ." ' [Bukhaari] - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
Ambition
A wise person should not be satisfied with his or her present
circumstances; rather, he or she should continually aspire to achieve
noble aims and seek self-improvement. If he or she attains a certain
status, he or she must look forward to achieving an even higherone.
Undeniably, this has to be done without demonstrating an inclination
to this worldlylife or contradicting the Sharee'ah of Allaah The
Almighty. If he or she follows such a way, he or she will not settle
for anything less than Paradise.
'Umar ibn 'Abd Al-'Azeez noted about himself: "I am ambitious. At
first, Istrove for the position of emir and when I gained that, I was
determined tohold the title of caliph. When I attained even that rank
now, I am still motivated now to reach Paradise." This is what true
ambition is – the soul longing for what is more perfect and sublime.
The Prophet, , used to guide his Ummah to be ambitious for noble
causes and rise above all that is petty, when he said: "Allaah
TheAlmighty loves the things that are most exalted andhonorable, and
[He] hates all that is mundane."
Difference between ambition and determination
In our context, both ambition and determination share the same
purpose: seeking noble things; however, they differ in terms of
motivation and means.
For instance, a determined person may be motivated by an aversion to
apathy that iscaused by humiliation or to ward off the shame of
imperfection. On the other hand, ambition is driven by the desire of
one's soul to achieve a higher goal.
However, in terms of means, a person motivated by the latter may go to
extremes in pursuit of his or her objective, while a person with
strength of mind usually makes use of noble ways that conform to the
Sharee'ah of AllaahThe Almighty.
Yet, undoubtedly, if one does not exert his or her utmost to achieve a
goal, his or her aspirations are nothing but mere wishes.A truly
ambitious man is he who does his best to achieve what he wants and may
tire himself for the sake of his ambition. That is why many poems
speak of this, such as some of those that state that a person who is
afraid of risks and failure, and is overly cautious cannot attain
glory, just like a rose cannot exist without thorns.
Indeed, the path to all that is noble is unpaved and suffused with
hardship, which is why Mu'aawiyah once advised'Amr ibn Al-'Aas : "A
person who seeks something great must risk something significant."
Similarly, thelatter would say: "You [people] have to pursue decisive
and critical matters."
Ambitions of the noble and eminent
Great people are typicallydriven toward achievement of honorable aims
and far removed from petty gains. Hence, one would usually find them
ambitious in:
1- Seeking knowledge: Having realized that knowledge is the worthiest
acquisition, both morally and spiritually, and the most honorable
objective of allnations, they sacrifice their time and wealth forit.
Then, their wisdom saves them from being led astray. Hence, they
endure hardship, lead an austere life, leave behindtheir homeland and
families and do not bother with rest and entertainment for its sake.
One of them would depart from his country to another place in pursuit
of only one Hadeeth. This is only done with infinite determination and
great care to make the best of every moment.
2- Achieving martyrdom: When those of great willpower learn of the
reward of one who dies a martyr for the sake of Allaah The Almighty,
they race each other to it, not favoring others over themselves in
this respect. Ibn 'Umar narrated that his father said to his brother
during the battle of Uhud: "O my brother, takemy armor", but he
replied: "I want to die as a martyr just as you do." Therefore,
neither of them donned the armor. [At-Tabaraani] It was also reported
that Ja'far ibn Abi Taalib hit his horse [urging it to gallop faster],
while he was fighting, saying: "How nice Paradise is when it comes
near; it is good and [like] a cool drink. The Romans will be subjected
to torment; they have rejected belief and are of ignoble ancestors;
when I meet them [in the battlefield], Iam required to kill them." He
remained in this spirit until he was killed.
3- Attaining Paradise: When, it was once said toAl-'Attaabi :
"So-and-so is an ambitious person" , he replied: "Then he must have no
aim but Paradise." Indeed, any goal that is less than that is meager
in comparison. Yet, this does not mean that a person is forbidden from
having ambitions in his or her worldly life; that isokay, as long as
he or sheadheres to the Sharee'ah of Allaah The Almighty, observes His
limits and has a righteous intentionbehind all deeds. - - ▓███▓
Translator:-> http://translate.google.com/m/ ▓███▓ - -
circumstances; rather, he or she should continually aspire to achieve
noble aims and seek self-improvement. If he or she attains a certain
status, he or she must look forward to achieving an even higherone.
Undeniably, this has to be done without demonstrating an inclination
to this worldlylife or contradicting the Sharee'ah of Allaah The
Almighty. If he or she follows such a way, he or she will not settle
for anything less than Paradise.
'Umar ibn 'Abd Al-'Azeez noted about himself: "I am ambitious. At
first, Istrove for the position of emir and when I gained that, I was
determined tohold the title of caliph. When I attained even that rank
now, I am still motivated now to reach Paradise." This is what true
ambition is – the soul longing for what is more perfect and sublime.
The Prophet, , used to guide his Ummah to be ambitious for noble
causes and rise above all that is petty, when he said: "Allaah
TheAlmighty loves the things that are most exalted andhonorable, and
[He] hates all that is mundane."
Difference between ambition and determination
In our context, both ambition and determination share the same
purpose: seeking noble things; however, they differ in terms of
motivation and means.
For instance, a determined person may be motivated by an aversion to
apathy that iscaused by humiliation or to ward off the shame of
imperfection. On the other hand, ambition is driven by the desire of
one's soul to achieve a higher goal.
However, in terms of means, a person motivated by the latter may go to
extremes in pursuit of his or her objective, while a person with
strength of mind usually makes use of noble ways that conform to the
Sharee'ah of AllaahThe Almighty.
Yet, undoubtedly, if one does not exert his or her utmost to achieve a
goal, his or her aspirations are nothing but mere wishes.A truly
ambitious man is he who does his best to achieve what he wants and may
tire himself for the sake of his ambition. That is why many poems
speak of this, such as some of those that state that a person who is
afraid of risks and failure, and is overly cautious cannot attain
glory, just like a rose cannot exist without thorns.
Indeed, the path to all that is noble is unpaved and suffused with
hardship, which is why Mu'aawiyah once advised'Amr ibn Al-'Aas : "A
person who seeks something great must risk something significant."
Similarly, thelatter would say: "You [people] have to pursue decisive
and critical matters."
Ambitions of the noble and eminent
Great people are typicallydriven toward achievement of honorable aims
and far removed from petty gains. Hence, one would usually find them
ambitious in:
1- Seeking knowledge: Having realized that knowledge is the worthiest
acquisition, both morally and spiritually, and the most honorable
objective of allnations, they sacrifice their time and wealth forit.
Then, their wisdom saves them from being led astray. Hence, they
endure hardship, lead an austere life, leave behindtheir homeland and
families and do not bother with rest and entertainment for its sake.
One of them would depart from his country to another place in pursuit
of only one Hadeeth. This is only done with infinite determination and
great care to make the best of every moment.
2- Achieving martyrdom: When those of great willpower learn of the
reward of one who dies a martyr for the sake of Allaah The Almighty,
they race each other to it, not favoring others over themselves in
this respect. Ibn 'Umar narrated that his father said to his brother
during the battle of Uhud: "O my brother, takemy armor", but he
replied: "I want to die as a martyr just as you do." Therefore,
neither of them donned the armor. [At-Tabaraani] It was also reported
that Ja'far ibn Abi Taalib hit his horse [urging it to gallop faster],
while he was fighting, saying: "How nice Paradise is when it comes
near; it is good and [like] a cool drink. The Romans will be subjected
to torment; they have rejected belief and are of ignoble ancestors;
when I meet them [in the battlefield], Iam required to kill them." He
remained in this spirit until he was killed.
3- Attaining Paradise: When, it was once said toAl-'Attaabi :
"So-and-so is an ambitious person" , he replied: "Then he must have no
aim but Paradise." Indeed, any goal that is less than that is meager
in comparison. Yet, this does not mean that a person is forbidden from
having ambitions in his or her worldly life; that isokay, as long as
he or sheadheres to the Sharee'ah of Allaah The Almighty, observes His
limits and has a righteous intentionbehind all deeds. - - ▓███▓
Translator:-> http://translate.google.com/m/ ▓███▓ - -
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