Prayers on various occasions, - Dought & clear, - * Salaat al-Haajah

Share

My question has to do with praying to allah for a need. I know it is called satatul hajah. How many times does a person have to pray it and when should it be prayed. Is it right to pray it at the times when duaas are most likely to be answered
Praise be to Allaah.
It is prescribed for the Muslim to worship Allaah in the ways that He has prescribed in His Book, and in the ways that have been proven from the Prophet (peace and blessings of Allaah be upon him). The principle concerning matters of worship is tawqeef [i.e., following what is in the Qur’aan and saheeh Sunnah; with no room for individual opinion]. And we cannot say that any act of worship is prescribed unless there is saheeh evidence.
The so-called Salaat al-Haajah was narrated in da’eef (weak) or munkar (denounced) ahaadeeth – as far as we know – which cannot be used as proof and which are not fit to base acts of worship on.
Fataawa al-Lajnah al-Daa’imah, 8/162
The hadeeth narrated concerning Salaat al-Haajah says:
“From ‘Abd-Allaah ibn Abi Awfa al-Aslami, who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) came out to us and said: ‘Whoever has need of something from Allaah or any one of His creation, let him do wudoo’ and pray two rak’ahs, then let him say, “There is no god but Allaah, the Forbearing, the Most Generous. Glory be to Allaah, Lord of the mighty Throne. Praise be to Allaah the Lord of the Worlds. O Allaah, I ask You for Your mercy and forgiveness and I ask You for all good things and for safety from all sins. I ask You not to leave any sin without forgiving it, or any distress without relieving it, or any need which it pleases You to fulfil without fulfilling it for me.” Then let him ask Allaah for whatever matter of this world or the Hereafter that he wishes, for it will be fulfilled.”
(Narrated by Ibn Maajah,Iqaamat al-Salaah wa’l-Sunnah, 1374)
Al-Tirmdihi said: this is aghareeb[strange] hadeeth, and concerning its isnaad it was said: Faa’id ibn ‘Abd al-Rahmaan is weak in hadeeth.
Al-Albaani said: rather it isda’eef jiddan(very weak). Al-Haakim said:mawdoo’(fabricated)ahaadeethwere narrated from Abu Awfa.
Mishkaat al-Masaabeeh, vol. 1, p. 417
The author ofal-Sunan wa’l-Mubtada’aatsaid, after mentioning what al-Tirmidhi said concerning Faa’id ibn ‘Abd al-Rahmaan: Ahmad said he ismatrook(left, i.e., his hadeeth is not to be accepted), and Ibn al-‘Arabi described him asda’eef(weak).
And he said: You know what is said concerning this hadeeth. It is better and more perfect and safer for you to make du’aa’ to Allaah in the depths of the night and between the adhaan andiqaamahand at the end of every prayer before thetasleem; and on Fridays, for then there are times when du’aa’ is answered; and when breaking one’s fast. For your Lord says (interpretation of the meanings):
‘Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)’[Fussilat 40:60]
‘And when My slaves ask you (O Muhammad) 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-Baqarah 2:186]
‘And (all) the Most Beautiful Names belong to Allaah, so call on Him by them’[al-A’raaf 7:180].” al-Sunan wa’l-Mubtada’aatby al-Shuqayri, p. 124

Share

Prayers on various occasions, - Dought & clear, - * Turning one’s rida’ inside outshould be done during the khutbah ofistisqa’ when the imam turnshis rida’ inside out.

Share

In one of the mosques I saw one of the seekers of knowledge wearing his ‘abayah (cloak) inside before the prayer for rain (istisqa’), and after the prayer I asked him he reason for that, because what I know is that the ‘abayah should be turned inside out after the prayer and khutbah are over. He said: There’s nothing with that, rather we turned it inside out before the prayer so that when we changed it again it would be right side out. What is your opinion concerning this? May Allaah reward you with good.
Praise be to Allaah.
The apparent meaning of the ahaadeeth narrated from the Prophet (peace and blessings of Allaah be upon him) concerning the prayer for rain (salaat al-istisqa’) is that the rida’ (cloak, upper garment) should be worn as normal, and it should be turned inside out during the khutbah when the imam turns his rida’ inside out.
With regard to turning the rida’ or ‘abayah inside out before that, the more correct view is that this is not prescribed and is contrary to the Sunnah. May Allaah help us all.

Share

Pilgrimage, & Dought & clear, - * What must be done by one who spoils ‘Umrah by having intercourse

Share

I live in Saudi and my wife came from outside Saudi. We met in Jeddah when we were in ihram for ‘Umrah only, and we went to Makkah. In the hotel intercourse took place before ‘Umrah, then we went to at-Tan‘eem and entered ihram, and we did a new ‘Umrah. What is the ruling?.
Praise be to Allaah.
It is not permissible for one who is in ihram for Hajj or ‘Umrah to have intercourse until he or she has exited ihram. If a person has intercourse during ‘Umrah, before completing saa‘i, the ‘Umrah is invalidated, but he has to carry on and complete it, then make it up by entering ihram from the place he entered it the first time, as well as sacrificing a sheep on behalf of each of you, to be slaughtered in Makkah and its meat distributed to the poor (of that city).
With regard to intercourse after saa‘i and before shaving the head or cutting the hair, it does not invalidate ‘Umrah, but fidyah (ransom or expiation) must be offered for that, with a choice (between offering a sacrifice, fasting for three days or feeding six poor persons).
Your going to at-Tan‘eem was of no use, because you are still in a state of ihram for ‘umrah -- even if it was spoiled -- so it is not correct to enter another ihram until you are done with the first one.
Based on that, what you did of the actions of ‘Umrah is regarded as the completion of the spoiled ‘Umrah, and you have to make it up. You should enter ihram from the miqeet from which you entered ihram the first time, and slaughter a sheep on behalf of each of you.
Shaykh Ibn Baaz (may Allah have mercy on him) said: If you have intercourse with your wife, it invalidates your ‘Umrah, but you have to complete it, then make it up again from the place at which you entered ihram the first time. And you have to offer a sacrifice, which is a one-ear-old sheep or a two-year-old goat, to slaughtered in Makkah and given to the poor. One seventh of a camel or cow is also acceptable.
End quote fromFataawa Islamiyyah.
Some scholars are of the view that what is required of one who has intercourse during ‘Umrah is to offer fidyah, with a choice between offering a sacrifice, fasting for three days or feeding six poor persons, whether he had intercourse before saa‘i or after, as it says inSharh Muntaha al-Iraadaat, 1/556.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: ‘Umrah in which intercourse takes place is an invalid ‘Umrah and you have to sacrifice a sheep, to be slaughtered in Makkah and the meat distributed to the poor; or feed six poor persons, giving each one half a saa‘ of food; or fast for three days. You also have to do another ‘Umrah to make up for the one that was spoiled. End quote fromal-Liqa’ ash-Shahri, 9/54
To sum up, you have to do three things:
1. Repent to Allah, may He be exalted, for doing something that was forbidden whilst in ihram and spoiling the rituals which Allah commanded must be completed.
2. Do ‘Umrah again to make up for the spoiled ‘Umrah; you have to enter ihram from the same miqaat as you entered ihram for the ‘Umrah that was spoiled.
3. Offer a fidyah (ransom); each of you has the option of choosing whichever option he or she wants: either sacrificing a sheep, or fasting three days, or feeding six poor people among the poor of Makkah. If each of you sacrifices a sheep, that is preferable and is more on the safe side.
And Allah knows best.

Share

Pilgrimage, & Dought & clear, - * After performing Hajj, is the Muslim guaranteed forgiveness of his sins or should he still feel worried and anxious?

Share

There is a hadith that states if you make haj properly its as if youve returned sinless as a child( loose translation) and alhamdulillah i have made hajj and inshallah it was proper, but from time to time during my prayer i remember a sin i have made before haj and i feel tremendous remorse and i ask for forgiveness. should i be so remorseful or should i be more hopeful that i have forgiven and not try to remember my sins.
Praise be to Allaah.
Firstly:
It was narrated that Abu Hurayrah (may Allah be pleased with him) said: I heard the Prophet (blessings and peace of Allah be upon him) say: “Whoever performs Hajj for the sake of Allah and does not utter any obscene speech or do any evil deed, will go back (free of sin) as his mother bore him.”
Narrated by al-Bukhaari, 1449; Muslim, 1350.
Here we should draw attention to two things:
1.
That this is the reward for an accepted Hajj. Whoever does Hajj using haraam money, or whose Hajj is not sincerely for the sake of Allah, may He be exalted, or who utters any obscene speech or does any evil deeds, his Hajj will not be accepted and he will not go back as on the day his mother bore him.
Ibn ‘Abd al-Barr (may Allah have mercy on him) said:
With regard to the accepted Hajj, it was said that it is that in which there is no showing off or seeking reputation, and in which there is no obscene speech or evil deeds, and it is done with halaal wealth.
Al-Tamheed lima fi’l-Muwatta’ min al-Ma‘aani wa’l-Asaaneed, 22/39
Some of the scholars said that theHajj mabrooris that which is accepted, and the sign of its acceptance is that the person does not go back to disobeying his Lord, may He be exalted, and that he restores rights to those who are entitled to them.
See the answer to question no. 26242
2.
Hajj does not mean that obligations such as expiation (kafaarah) and debts are waived, as has been explained previously in the answer to question no. 138630
Secondly:
The Muslim whom his Lord, may He be exalted, honours by enabling him to perform the rituals of Hajj should be concerned lest his Hajj has not been accepted from him. This does not mean that he should despair of his Lord’s mercy; rather it is so that he will not take it for granted, and so that he will turn to his Lord, may He be exalted, with sincere du‘aa’, asking that it be accepted from him, and so that he will focus on doing righteous deeds that will increase his balance of good deeds on the Day when he meets his Lord, may He be exalted. Allah, may He be glorified and exalted, says, describing the believers (interpretation of the meaning):
“and those who give (their wealth and other possession) whatever they gave, in a state that their hearts are overwhelmed (with the belief) that they are to be those who return to their Nourisher-Sustainer —
It is these who race for the good deeds, and they are foremost in them (e.g. offering the compulsory Salat (prayers) in their (early) stated, fixed times and so on)”
[al-Mu’minoon 23:60-61].
It was narrated that ‘Aa’isha, the wife of the Prophet (blessings and peace of Allah be upon him) said: I asked the Messenger of Allah (blessings and peace of Allah be upon him) about this verse:“and those who give (their wealth and other possession) whatever they gave, in a state that their hearts are overwhelmed” [al-Mu’minoon 23:60]. ‘Aa’ishah said: Are they those who drink alcohol and steal? He said: No, O daughter of as-Siddeeq; rather they are those who fast, pray and give charity, fearing that it will not be accepted from them. Those are the ones who race for the good deeds.
Narrated by at-Tirmidhi, 3175; Ibn Maajah, 4198; classed as saheeh by al-Albaani inSaheeh at-Tirmidhi
This fear of these believers does not make them despair of the mercy of their Lord; rather they combine with it hope and positive thinking of their Lord, may He be glorified and exalted, the hope that He will reward them and honour them. Two things motivate those believing close friends of Allah to fear lest their good deeds not be accepted: thinking negatively of themselves lest they have not done well, and their great love for their Lord, may He be glorified and exalted.
Ibn al-Qayyim (may Allah have mercy on him) said:
If he – i.e. the believer – is afraid, then it is more appropriate for him to fear that he is not doing good enough and what makes him feel that he is not doing good enough is two things:
(i) Seeing his failings and shortcomings
(ii) The sincerity of his love (for Allah), for the one who loves sincerely draws close to his Beloved as much as he can, whilst feeling that he is not doing enough and that he is too embarrassed to meet Him with his deeds when he feels that He deserves much more.
Madaarij as-Saalikeen, 2/325
To sum up:
What you have to do is combine two things and do not omit either of them:
1.
Do not think of your sins as being too great in comparison to the forgiveness and mercy of Allah, may He be exalted. Rather what the believer fears is his shortcomings in repentance and his shortcomings in doing acts of obedience that expiate sins. So let this fear of yours motivate you to do more acts of worship and to ask Allah, may He be glorified and exalted, sincerely to accept your deeds and make you among those who are close to Him. Beware of despairing of the mercy of your Lord, may He be glorified and exalted.
2.
Think positively of Allah, may He be glorified and exalted, and hope for His forgiveness, blessing, kindness and mercy that encompasses all things. So long as you persist in obeying your Lord’s commands, respecting His laws and hastening to obey Him, you should also persist in thinking positively of Him and that He will accept it from you and make you steadfast in doing so.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said, commenting on the hadeeth qudsi, “Allah, may He be exalted, says: ‘I am as My slave thinks I am’” (agreed upon):
Al-Qurtubi said inal-Mufhim: It was said that what is meant by “as My slave thinks I am” is thinking that one will receive a response when offering du‘aa’ (supplication), and thinking that it will be accepted when one repents, and thinking that one will be forgiven when asking for forgiveness, and thinking that one will be rewarded when doing acts of worship, fulfilling all their conditions and believing sincerely in His promise. He said: that is supported by what he said in another hadeeth: “Call upon Allah when you are certain of receiving a response.” Hence one should strive hard in praying qiyaam with the certainty that Allah will accept it and forgive one, because He has promised that and He does not break His promises. If he believes or thinks that Allah will not accept it and that it is of no benefit, this is despairing of the mercy of Allah, which is a major sin. If a person dies in such a state, he will be left to what he thought, as it says in some narrations of the hadeeth quoted above: “Let My slave think of Me as he wishes.” As for thinking that one will be forgiven whilst persisting in sin, that is pure ignorance and delusion, and leads to the view of theMurji’ah.
Fath al-Baari, 13/386
We ask Allah to accept your righteous deeds from you, and to make your Hajj accepted, and to grant you the best and greatest reward.
And Allah knows best.

Share