Believers in secularism deal with the aspects of faith and worship
according to what Allaah Wants, but- at the same time- they legislate
rules other than the rules set by Allaah Almighty. In fact, this is
the reality and the basis of Shirk )associating partners with Allaah(,
because the people of Jaahiliyyah )the pre-Islamic paganism( did not
object to the existence of Allaah. Allaah Says )what means(:"And if
you would ask them: 'who created the heavens and the Earth', they
would say: 'Allaah.'"]Quran 31:25[
They also used to have some acts of worship, as Allaah Says )what
means(:"And they assign to Allaah from that which He created of crops
and livestock as a share."]Quran 6:136[ Yet, with all of that, what
was Allaah's ruling regarding such a community? Allaah ruled that they
were disbelievers, and considered these acts collectively to weigh
nothing on the scale of Islam.
That is why long battles took place between them and the Messenger of
Allaahand the fight became intensely aggressive until they could not
settle it but with physical fights, with the sword as the judge.
The subject and the cause behind all of these long aggressive battles
was nothing but that one statement, "La ilaaha illa Allaah". A
statement that the Prophetinsisted on and propagated to the furthest
extent and people of Jaahiliyyah refused to the furthest extent.
From the first instant when the Prophetcalled them to "La ilaaha illa
Allaah", the immediate answer was as Allaah Says in the Quran )what
means(:"Has he made the gods only one God, indeed this is a strange
thing."]Quran 38:5[
The issue was very clear in their minds, that committing to this
statement meant rejecting firmly and giving up completely everything
else besides Allaah. Everything that they were worshiping such as:
idols, the Taghoot of leadership, the tribe, magicians and traditions,
all had to be dropped and they had to completely submit to Allaah
instead. This meant taking all matters, whether minor or significant,
big and small in judgment to Allaah Alone, with no partners.
Likewise, nowadays we have among us those who say that they are
Muslims but they refuse to accept a relationship between religion and
dealings in the worldly life, particularly when it comes to dealing
with money and materialistic issues.
Among us these days are people who are highly educated with PhD's from
different universities of the world and the first questions they
impudently ask are: "What does Islam have to do with our social
behavior? What does Islam have to do with men and women intermingling
on beaches and places of entertainment? What does Islam have to do
with the way women dress on the streets? What does Islam have to do
with women driving cars and mixing with men and her personal freedom
in traveling alone and dealing and running her own affairs?" This,
indeed, is a call towards atheism, because it rejects what Allaah has
revealed in His Book regarding superiority of men over women. Some
question, "What does Islam have to do with releasing the sexual aura
through any means, be it adultery, fornication, or anything else? What
does Islam have to do with the 'civilized' people and what they do"?
So what is the difference between these people and the disbelievers
among the people of Shu'aybwho said to him )what means(:"Does your
religion command you that we should leave what our fathers
worshiped?"]Quran 11:87[ These people question and strongly reject
religion interfering with economics. They reject any connection
between financial dealings and religious faith and morals, saying:
"What does religion have to do with dealing with usury? What does
religion have to do with sly cheating and stealing as long as no one
catches you? What does religion have to do with politics and the
ruling of countries?"
They shamelessly say that if religious morals were to interfere with
the economy they will corrupt and ruin it. Therefore, they are not any
better than the people of Prophet Shu'ayb were.
In today's world, we have a state of ignorance that is worse than that
of the pre-Islamic period, but it claims knowledge and civilization.
Its advocates accuse those who connect between religion and human
social behavior, politics and the economy of being backward and rigid,
labeling them as fundamentalists and extremists.
Is this not the reality of the campaign of those who claim to be
Muslim from the secularists who have corrupted the people and the
land, saying: "Religion and belief is for Allaah, but governing the
land is for the people", i.e. separating state from religion?
It is the habit of hypocrites and secularists who claim to be Muslims,
to not openly reject and show their enmity to Islam. They use the
weapon of the illusion of being Muslim until the time of battle, when
they take the Muslims by surprise.
For that, these hypocrites from among the secularists and, those who
are like them, launch a campaign to deceive the largest possible
number of Muslims and to diminish the small number of people that
might expose, interfere and intercept what they are doing.
Those who campaign in the interest of secularism, while practically
trying to extract Islam from its roots, slowly try to gain the means
of the media to get to masses.
Secularism was born and emerged out of Jaahiliyyah and it is clear
disbelief. This fact is not hidden and there is no doubt about it.
Those who call for secularism create doubt and confusion deliberately.
They know that there is no place for this Jaahiliyyah in the lands and
countries of Muslims, unless they are deceptive and confuse the masses
of Muslims through their false campaigns that conceal the reality from
them. They hide from the common people the matter of their religion.
They instigate the common people and the masses of Muslims against the
sincere and the righteous who call for Islam, those who warn them of
the danger to their religion and their families and expose the reality
of secularism.
The fight that has been initiated against the Muslims of Ahlus-Sunnah
Wal-Jamaa'ah by these misguided sects who claim to be a part of Islam,
must not be taken lightly.
The most dangerous of these have always been the attack of sects with
concealed faith, like some deviant sects who have been supported by
international monetary forces of the disbelievers to destroy the
people of Ahlus-Sunnah Wal-Jamaa'ah. Since the people of Ahlus-Sunnah
Wal-Jamaa'ah are the real and practical danger to these international
forces, their forts are internally endangered by the secular powers
that collated against them from the inside and that fight them both
covertly and overtly. This represents the core of the battle between
Islam and disbelief in this modern time.
The most dangerous phase of this struggle is uncovering the reality of
this evil secular ideology and exposing it to Muslims, so that the way
of the criminals who try to deceive them and confuse them with regards
to their religion becomes clear to each of them.
Isn't it time for the people of Ahlus-Sunnah Wal-Jamaa'ah to be
careful and cautious of these dangers that surround them from inside
and outside, and endanger them in this life and the hereafter?
Isn't it time for many of them to give up their old battles and settle
petty differences and concentrate their force, power and efforts to
confront these challenges?
"GENERAL ARTICLES"
- Tamil -- Urdu -- Kannada -- Telugu --*-
Share
"BISMILLA HIRRAHMAAN NIRRAHEEM"
WELCOME! - AS'SALAMU ALAIKUM!!
******** *****
*****
[All] praise is [due] to Allah, Lord of the worlds; -
Guide us to the straight path
*- -*
* * In this Blog; More Than Ten Thousand(10,000) {Masha Allah} - Most Usefull Articles!, In Various Topics!! :- Read And All Articles & Get Benifite!
* Visit :-
"INDIA "- Time in New Delhi -
*- WHAT ISLAM SAYS -*
-
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)./-
''HASBUNALLAHU WA NI'MAL WAKEEL''
-
''Allah is Sufficient for us'' + '' All praise is due to Allah. May peace and blessings beupon the Messenger, his household and companions '' (Aameen) | | |
| | |
|
Share
Follow Me | |
**
Share
-
-*- *: ::->
*
Thursday, October 3, 2013
Secularism and its dangers -II
Dought & clear - Ruling on member of thecongregation leaving straight after the imam says the salaam.
When the congregational prayer ends and the salaam has been said at
the end of the prayer, when can the member of the congregation move?
Can he move before the imam turns around, or must he wait and not move
before him?.
Praise be to Allaah.
Once the imam has said the salaam, it is permissible for the person
who prayed behind him to move, whether the imam has turned to face the
congregation or has stayed where he is, or he has got up from his
place. But it is better for the person who prayed behind him to stay
put until the imam turns to face the congregation, because of the
possibility that the imam may be sitting so that he can do the two
prostrations of forgetfulness (sujood al-sahw) after saying the
tasleem at the end of the prayer. Even better than this is to get up
only after the imam has got up.
There is an indication that it is permissible to leave as soon as the
salaam has been said in the report narrated by al-Bukhaari (875) from
Umm Salamah (may Allaah be pleased with her) who said: When the
Messenger of Allaah(peace and blessings of Allaah be upon him) said
the salaam, the women got up when he finished his tasleem and he
stayed in his place for a while before getting up. One of the
narrators of the hadeeth said: We think, and Allaah knows best, that
this was so that the women could disperse before any of the men caught
up with them.
With regard to the report narrated by Muslim (426) from Anas (may
Allaah be pleased with him) who said: The Messenger of Allaah(peace
and blessings of Allaah be upon him) led us in prayer one day, and
when he had finished praying he turned to face us and said: "O people,
I am your imam, so do not go ahead of me in bowing, prostrating,
standing or finishing, for I can see you from in front of me and
behind me," what is meant by "finishing" here is the salaam.
Al-Nawawi (may Allaah have mercy on him) said: The words of the
Prophet(peace and blessings of Allaah be upon him): "so do not go
ahead of me in bowing, prostrating, standing or finishing" indicate
that it is haraam to do these things and others that are similar to
them. What is meant by finishing is the salaam. End quote.
Imam al-Shaafa'i (may Allaah have mercy on him) said inal-Umm(1/151):
The one who has prayed behind an imam may leave when the imam has
finished the salaam, before the imam gets up, and he may delay that
and leave after the imam leaves, or leave with him, which I like
better. End quote.
Ibn Qudaamah (may Allaah have mercy on him) said inal-Mughni(1/328):
It is mustahabb for the one who has prayed behind an imam not to get
up and leave before the imam, in case he remembers something that he
forgot and does the prostration of forgetfulness. End quote.
And Allaah knows best.
the end of the prayer, when can the member of the congregation move?
Can he move before the imam turns around, or must he wait and not move
before him?.
Praise be to Allaah.
Once the imam has said the salaam, it is permissible for the person
who prayed behind him to move, whether the imam has turned to face the
congregation or has stayed where he is, or he has got up from his
place. But it is better for the person who prayed behind him to stay
put until the imam turns to face the congregation, because of the
possibility that the imam may be sitting so that he can do the two
prostrations of forgetfulness (sujood al-sahw) after saying the
tasleem at the end of the prayer. Even better than this is to get up
only after the imam has got up.
There is an indication that it is permissible to leave as soon as the
salaam has been said in the report narrated by al-Bukhaari (875) from
Umm Salamah (may Allaah be pleased with her) who said: When the
Messenger of Allaah(peace and blessings of Allaah be upon him) said
the salaam, the women got up when he finished his tasleem and he
stayed in his place for a while before getting up. One of the
narrators of the hadeeth said: We think, and Allaah knows best, that
this was so that the women could disperse before any of the men caught
up with them.
With regard to the report narrated by Muslim (426) from Anas (may
Allaah be pleased with him) who said: The Messenger of Allaah(peace
and blessings of Allaah be upon him) led us in prayer one day, and
when he had finished praying he turned to face us and said: "O people,
I am your imam, so do not go ahead of me in bowing, prostrating,
standing or finishing, for I can see you from in front of me and
behind me," what is meant by "finishing" here is the salaam.
Al-Nawawi (may Allaah have mercy on him) said: The words of the
Prophet(peace and blessings of Allaah be upon him): "so do not go
ahead of me in bowing, prostrating, standing or finishing" indicate
that it is haraam to do these things and others that are similar to
them. What is meant by finishing is the salaam. End quote.
Imam al-Shaafa'i (may Allaah have mercy on him) said inal-Umm(1/151):
The one who has prayed behind an imam may leave when the imam has
finished the salaam, before the imam gets up, and he may delay that
and leave after the imam leaves, or leave with him, which I like
better. End quote.
Ibn Qudaamah (may Allaah have mercy on him) said inal-Mughni(1/328):
It is mustahabb for the one who has prayed behind an imam not to get
up and leave before the imam, in case he remembers something that he
forgot and does the prostration of forgetfulness. End quote.
And Allaah knows best.
Dought & clear - He is not sure whether he said Rabbana wa laka’l-hamd after the imam said the takbeer for prostration.
I was praying with the imam, and whilst I was praying the imam said
"Sami'a Allaahu liman hamidah" and after he said the takbeer for
prostration, I was not sure whether I said Rabbana wa laka'l-hamd or
not. Is my prayer valid, or do I have to repeat it?.
Praise be to Allaah.
Firstly:
Tasmee' (which means saying Sami'a Allaahu liman hamidah) when rising
from bowing, and tahmeed (which means saying Rabbana laka'l-hamd) when
standing up straight are Sunnah mustahabbah according to the majority
of scholars, but the Hanbalis are of the view that they are
obligatory, which is the correct view.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said inal-Sharh
al-Mumti'(3/433):
The evidence for that (i.e., that it is obligatory) is as follows:
(i)
The Messenger(peace and blessings of Allaah be upon him) always did
that, and he did not omit to say Sami'a Allaahu liman hamidah in any
circumstances.
(ii)
It is the sign for moving from bowing to standing.
(iii)
The Prophet(peace and blessings of Allaah be upon him) said: "When he
says Sami'a Allaahu liman hamidah, then say Rabbana wa laka'l-hamd."
End quote.
See the answer to question no. 102700.
Secondly:
If a person is not sure whether he omitted one of the obligatory
duties of prayer during the prayer, then he is like one who omitted
it. If he is still at that point in the prayer, then he should do it,
and he does not have to do anything else. If he has passed that point
in the prayer then it is not possible for him to do it, but he has to
do sujood al-sahw (the prostration of forgetfulness).
Based on this, if your doubt and uncertainty occurred whilst you were
standing up straight after bowing, then you should have said these
words then, because you were still at that point in the prayer.
If the uncertainty came to you after you prostrated, then the time for
saying tahmeed had passed, and in that case you were like one who
omitted it out of forgetfulness. If you had caught up with the first
rak'ah with the imam, then you should have said the tasleem with the
imam and the prostration of forgetfulness would have been waived for
you in that case.
If you had come late and missed one or more rak'ahs with the imam,
then you should do the prostration of forgetfulness before the
tasleem, after completing your prayer. If you did not do the
prostration for forgetfulness in this case because you did not know
that it is obligatory, then your prayer is still valid and you do not
have to do anything.
To sum up: your prayer is valid and you do not have to repeat it. As
for the prostration of forgetfulness, it is according to the details
mentioned above.
And Allaah knows best.
"Sami'a Allaahu liman hamidah" and after he said the takbeer for
prostration, I was not sure whether I said Rabbana wa laka'l-hamd or
not. Is my prayer valid, or do I have to repeat it?.
Praise be to Allaah.
Firstly:
Tasmee' (which means saying Sami'a Allaahu liman hamidah) when rising
from bowing, and tahmeed (which means saying Rabbana laka'l-hamd) when
standing up straight are Sunnah mustahabbah according to the majority
of scholars, but the Hanbalis are of the view that they are
obligatory, which is the correct view.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said inal-Sharh
al-Mumti'(3/433):
The evidence for that (i.e., that it is obligatory) is as follows:
(i)
The Messenger(peace and blessings of Allaah be upon him) always did
that, and he did not omit to say Sami'a Allaahu liman hamidah in any
circumstances.
(ii)
It is the sign for moving from bowing to standing.
(iii)
The Prophet(peace and blessings of Allaah be upon him) said: "When he
says Sami'a Allaahu liman hamidah, then say Rabbana wa laka'l-hamd."
End quote.
See the answer to question no. 102700.
Secondly:
If a person is not sure whether he omitted one of the obligatory
duties of prayer during the prayer, then he is like one who omitted
it. If he is still at that point in the prayer, then he should do it,
and he does not have to do anything else. If he has passed that point
in the prayer then it is not possible for him to do it, but he has to
do sujood al-sahw (the prostration of forgetfulness).
Based on this, if your doubt and uncertainty occurred whilst you were
standing up straight after bowing, then you should have said these
words then, because you were still at that point in the prayer.
If the uncertainty came to you after you prostrated, then the time for
saying tahmeed had passed, and in that case you were like one who
omitted it out of forgetfulness. If you had caught up with the first
rak'ah with the imam, then you should have said the tasleem with the
imam and the prostration of forgetfulness would have been waived for
you in that case.
If you had come late and missed one or more rak'ahs with the imam,
then you should do the prostration of forgetfulness before the
tasleem, after completing your prayer. If you did not do the
prostration for forgetfulness in this case because you did not know
that it is obligatory, then your prayer is still valid and you do not
have to do anything.
To sum up: your prayer is valid and you do not have to repeat it. As
for the prostration of forgetfulness, it is according to the details
mentioned above.
And Allaah knows best.
Dought & clear - Which is better, to join the imam whilst he is prostrating or to wait until he gets up?.
Is it permissible for the worshipper who missed a rak'ah and found the
imam prostrating to say takbeer and then prostrate, or should he wait
until the imam gets up?.
Praise be to Allaah.
If a person comes and finds the imam in a particular posture he should
join the imam in whatever posture he is in. So if he comes and finds
him prostrating, he should say takbeer and then prostrate, because the
Prophet(peace and blessings of Allaah be upon him) said: "Whatever you
catch up with, pray, and whatever you missed, make it up." And because
the prostration that he does may be a cause of forgiveness of his
sins, so he should not miss out on that. Hence he should prostrate and
then stand up with his imam, but that is not counted as a rak'ah for
him, because the rak'ah can only be caught up with if one catches up
with the bowing (rukoo'). End quote.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him).
Liqaa'aat al-Baab il-Maftooh (1/408).
imam prostrating to say takbeer and then prostrate, or should he wait
until the imam gets up?.
Praise be to Allaah.
If a person comes and finds the imam in a particular posture he should
join the imam in whatever posture he is in. So if he comes and finds
him prostrating, he should say takbeer and then prostrate, because the
Prophet(peace and blessings of Allaah be upon him) said: "Whatever you
catch up with, pray, and whatever you missed, make it up." And because
the prostration that he does may be a cause of forgiveness of his
sins, so he should not miss out on that. Hence he should prostrate and
then stand up with his imam, but that is not counted as a rak'ah for
him, because the rak'ah can only be caught up with if one catches up
with the bowing (rukoo'). End quote.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him).
Liqaa'aat al-Baab il-Maftooh (1/408).
Subscribe to:
Posts (Atom)