Dought & clear, - Doing extra acts of worship on occasions when sin is widespread

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What is the ruling on doing acts of worship at times when people are committing a lot of sin (such as the Gregorian New Year), acting upon the words of the Prophet (blessings and peace of Allah be upon him): “Worship at times of turmoil is like migrating to me (hjrah)”?.
Praise be to Allaah.
The Muslim who adheres to his religion is the one who remembers Allah, many He be glorified and exalted, in secret and openly, at good times and bad. His Lord is never absent from his thoughts or from his heart, and he is not distracted by anything from worshipping Him, and he is not diverted by anything from loving Him. So you see him in all circumstances keen to worship Allah, keen to fill his life with obedience to his Lord. If he mixes with other worshippers, he competes with them to earn the pleasure of Allah, and when he sees those who are heedless, he realizes the blessing that Allah has bestowed upon him by guiding him. These are the witnesses and the strangers, those who are holding on to a coal of fire; many hadeeths speak of the virtue of their actions and their adherence to the Sunnah at times of turmoil, tests and alienation.
It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allaah (blessings and peace of Allah be upon him) said: “Islam began as something strange and will revert to being something strange, so glad tidings to the strangers.”
Narrated by Muslim, no. 145
The one who adheres to the Sunnah and obedience and worship of Allah during times of turmoil and negligence and during times of righteousness and piety is doing well. He strives and worships whatever the situation.
This is the one who is praised in the hadeeths.
As for what some people understand, that one should watch out for days when sin and evil are widespread so that one may hasten to single out that day for fasting or praying qiyaam, when that is not part of his regular practice, this is not the correct understanding of the hadeeth, and is not what was meant by the Wise Lawgiver. Rather what is meant is to encourage people to adhere to the Sunnah constantly and to follow completely the commands of Allah, so that the Muslim will remain a beacon on earth during the darkest times and will meet Allah never having faltered in his commitment to Him.
This is how the Prophet (blessings and peace of Allah be upon him) was. At every moment of every day he was devoted and sincere towards Allah, may He be exalted, and he never missed any opportunity to worship Him. Usaamah ibn Zayd (may Allah be pleased with him) asked him: O Messenger of Allah, I have never seen you fast as much in any month as you fasted in Sha’baan. He said: “That is a month that the people neglect between Rajab and Ramadan, but it is the month in which deeds are taken up to the Lord of the Worlds, and I would like my deeds to be taken up when I am fasting.” Narrated by al-Nasaa’i inal-Sunan(no. 2357) and classed as hasan by al-Albaani in al-Silsilah al-Saheehah, no. 1898.
This is also the meaning of the hadeeth which was narrated by Ma’qil ibn Yasaar (may Allah be pleased with him), that the Prophet (blessings and peace of Allah be upon him) said: “Worship at times of turmoil is like migrating to me (hjrah).” Narrated by Muslim (2548).
Al-Nawawi (may Allah have mercy on him) said:
What is meant by turmoil here is fitnah and when there is a great deal of confusion among people. The reason why worship at such times is of such great virtue is that people become careless about it and are distracted from it, and no one is devoted to it except a few. End quote.
Sharh Muslim18/88
We do not think that the sister who asked this question or any of the Muslims should single out the night of the Gregorian New Year for worship by way of responding to the disbelievers who fill those nights with sin, unless it is already a Muslim’s regular habit to pray qiyaam or fast at other times too, in which case there is nothing wrong with doing acts of worship on those nights, and Allah will reward him with good for his actions and his intention.
The warning against singling out the nights of the disbelievers’ festivals for worship has been discussed in the answer to question no. 113064.
And Allah knows best.

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Dought & clear, - Mocking innovators

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I know that mocking the Sunnah or any part of Islam makes a person a kaafir. But what if someone mocks the beliefs of people of bid'ah? For example, a person jokes to his friend when it's time for salaat to make fun of the Murji'ah : "Oh, we don't have to pray...it's in your heart, remember?" but he prays, understanding that it was a joke to show the riduculousness of the Murji'ah beliefs. I know that false talk is a sin, even in joking, but is this (above example) kufr akbar because the joke involves a major part of Islam, although it was aimed at bidah and not Islam?.
Praise be to Allaah.
Mocking the kaafirs for their kufr or the innovators for their innovations (bid’ah) is permissible because they enjoy no sanctity or protection with regard to their sin and evildoing in which they regard as permissible that which Allaah and Islam have forbidden. But this is only so long as the mocking does not go beyond the framework of dignity and truth, and it is not taken as a usual habit, and the jokes do not outweigh one's seriousness. But what we are warning against has become the habit of many people.
If one is to mock them, it should be for their going against the Sunnah, not for their different ways of dressing, walking, etc.
But is it a sin?
The correct view is that it is not a sin, rather this is something that it is permissible to talk about and joke about. The fact that the sin that we are mocking does not constitute kufr that puts a person beyond the pale of Islam makes it even more appropriate to joke about their sin, because by forsaking the truth and following falsehood, they have mocked the sanctity of Allaah.
Al-Laalkaani narrated, with isnaads, some reports from some of the salaf concerning such cases:
- He narrated from al-A’mash that Ibraaheem said: “There is no gheebah [backbiting] concerning one who follows bid’ah.”
- He narrated that al-Hasan al-Basri said: “There are three who have no protection from gheebah, one of whom is the one who follows bid’ah and is extreme in his bid’ah.”
- He narrated from Hishaam that al-Hasan said: “There is no gheebah in the case of one who follows bid’ah and one who commits evil.”
- He narrated that al-Hasan said: “There is no gheebah in the case of the people of bid’ah.”
- He narrated that Katheer Abu Sahl said: “It is said that there is no sanctity for the people who follow their whims and desires.”
(I’tiqaad Ahl al-Sunnah, 1/140).
The example which is mentioned in the question, which is, “Oh, we don’t have to pray, it’s in your heart, remember?” is not kufr because the one who says it does not intend to mock the prayer, rather he intends to mock these words that go against sharee’ah, and to show that they are false.
The point is that making fun of something that the innovators say is not haraam and does not constitute kufr.
But we do not encourage denouncing the innovators by mocking them; rather we should debate with them in the way that is best. Your concern when debating with them should be to guide them to the Straight Path. Allaah said to Moosa and Haroon when He sent them to Pharaoh (interpretation of the meaning):
“And speak to him mildly, perhaps he may accept admonition or fear (Allaah)”
[Ta-Ha 20:44]
And Allaah knows best.

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Dought & clear, - Sending blessings upon the Prophet (peace and blessings of Allaah be uponhim) when the iqaamah is pronounced

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When the iqaamah is pronounced the muezzin says, “Allaahumma salli ‘ala Muhammad wa ‘ala aalihi wa sahbihi wa sallim, Allaahu akbar Allaah akbar (O Allah, send blessings and peace upon Muhammad and upon his family and companions, Allaah is Most Great, Allaah is Most Great).” Is this Sunnah?.
Praise be to Allaah.
It is obligatory upon the one who wants to do any act of worship to learn the rulings on it and how it is to be done from the Sunnah of the Prophet (peace and blessings of Allaah be upon him), so that he will not be worshipping Allaah in ignorance. For Allaah should not be worshipped except in the manner that He has prescribed. Whoever worships Allaah in a manner that has not been prescribed by Allaah and His Messenger (peace and blessings of Allaah be upon him), it will be rejected and will not be accepted, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not in accordance with this matter of ours (i.e., Islam) will have it rejected.” (Narrated by Muslim, 1718).
The bid’ah that has been introduced to the iqaamah for prayer is that which has been mentioned in the question, whereby the muezzin sends blessings upon the Prophet (peace and blessings of Allaah be upon him) before pronouncing the iqaamah (call immediately preceding the prayer). This action is bid’ah (an innovation) that was not done by the Prophet (peace and blessings of Allaah be upon him) or by any of his companions.
Shaykh Jamaal al-Deen al-Qaasimi stated that it is bid’ah in his bookIslaah al-Masaajid min al-Bida’ wa’l-‘Awaa’id, p. 134.

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For children, - Changing of the Qiblah from Baitul-Maqdis to Masjidil Haram

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Qiblah (Qibla or Kiblah) is the direction of the Sacred Mosque of Holy Kaabah (Kaaba) in Makkah, Saudi Arabia, toward which Muslims from all over the world turn five times each day when performing the Salat (daily ritual prayer).
Baitul-Maqdis in Jerusalem was the first Qiblah for Muslims before the announcement of present Qiblah at Sacred Mosque of Holy Kaabah (Kaaba) in Makkah, Saudi Arabia.
When Allah (SWT) first ordered Prophet Mohammed (saw) and all Muslims to offer the daily Salat (Salah), they prayed facing Baitul-Maqdis in Jerusalem, Palestine. This was the practice in Makkah and continued in Medina until the seventeenth month after Hijrah (migration).
At the heart of Jerusalem is the Noble Sanctuary or Al-Haram al-Sharif, enclosing over 35 acres of fountains, gardens, buildings and domes. At its southernmost end is Al-Aqsa Mosque and at its center the celebrated Dome of the Rock. The entire area is regarded as Baitul-Maqdis or Al-Qudus and comprises nearly one sixth of the walled city of Jerusalem.
It is clear that Masjid al-Aqsa and Dome of the Rock (Qubbat as-Sakhra) are two separate buildings, and not synonymous with each other as believed by some Muslims. However, both these buildings are within the enclosure of Al-Haram al-Sharif referred to in Glorious Qur'an as "the Furthest Mosque" in Surah al-Israa (Chapter 17:1).
In Medina, the Jews also said their prayers facing Baitul-Maqdis. They did not like the fact that the Muslims had the same Qiblah as they did, and tried to use this fact to discredit Islam and Prophet Mohammed (saw). They said to the Muslims, "Mohammed claims to have a religion whose laws supersede all other previous laws, yet he does not have an independent Qiblah, and offers his prayers facing the Qiblah of the Jews."
The fools (pagans, hypocrites and Jews) among the people will say: What has turned them (Muslims) from their Qiblah which they had? Say (O Mohammed): The East and the West belong only to Allah; He guides whom He likes to the right path. Glorious Qur'an (2:142)
Prophet Mohammed (saw) prayed facing Jerusalem for sixteen or seventeen months after arriving in Medina. But after received this hurtful news Prophet Mohammed (saw) used to come out at night and look into the sky awaiting the revelation from Allah (SWT) about this matter. The following verse was revealed at this time:
Indeed We see the turning of your [Prophet Mohammed (saw)] face to heaven, so We shall surely turn you to a Qiblah which you shall like; turn then your face towards the Sacred Mosque, and wherever you are, turn your face towards it, and those who have been given the Book (i.e. Jews and the Christians) most surely know that it is the truth from their Lord; and Allah is not at all heedless of what they do. Glorious Qur'an (2:144)
It appears from the above verse of the Glorious Qur'an that change of Qiblah was not due only to the objection of the Jews, but there was also another reason for it. It was that the matter possessed an aspect of test. The intention was that the true believers and those who were not sincere in their faith should be identified and the Prophet Mohammed (saw) should fully recognize such persons, because the second order, in obedience to which he turned his face towards Masjidil Haram, Sacred Mosque of Holy Kaabah (Kaaba), the new Qiblah as chosen by Allah (SWT) while performing prayers, was the sign of faith in the new religion and disobedience and delay is a sign of double-mindedness and hypocrisy. This is confirmed in the following verse of Glorious Qur'an:
And thus We have made you a medium (just) nation that you may be the bearers of witness to the people and (that) the Messenger may be a bearer of witness to you; and We made the Qiblah (prayer direction towards Jerusalem) which you used to face, only to test those who followed the Messenger from those who would turn back upon their heels, and this was surely hard except for those whom Allah has guided aright; and Allah was not going to make your faith (prayers) to be fruitless (i.e. your prayers offered towards Jerusalem); most surely Allah is Affectionate, Merciful to the people. Glorious Qur'an (2:143)
One day, while Prophet Mohammed (saw) and the Muslims were praying together, the command came from Allah to change the Qiblah from Baitul-Maqdis to Sacred Mosque of Holy Kaabah (Kaaba) in Makkah. After Prophet Mohammed (saw) had already completed two Rakaats of the noon prayer in congregation, the Angel Jibraeel (Gabriel) communicated to him the mandatory divine command of Allah (SWT).
Jibraeel (as) held the hand of Prophet Mohammed (saw) and turned him towards Holy Kaabah (Kaaba) in Masjid al-Haram in Makkah. Prophet Mohammed (saw) at once changed his direction in the middle of Salat. Imam Ali (as) followed this change immediately. The other Muslims were confused by this action and only a few followed the example of Imam Ali (as).
The mosque where this happened is known as "Masjid-e-Dhul Qiblatain or Masjid Al-Qiblatain" which means "Mosque with two Qiblah". This is one of the famous and oldest mosques in Islamic history, still exists in Medina today few kilometers from Masjid al-Nabawi. It had two Mihrabs, one Mihrab is facing "Baitul-Maqdis" and the other one is facing "Masjid al-Haram". It was one of the Prophet Mohammed's (saw) miracles that he turned exactly to face the Holy Kaabah (Kaaba) without the use of any scientific instrument or computation.

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