Joining Salah in Congression Late (i.e. Jammat)

The following has been taken form Islam Q&A - Fatwa 49037

Q: How should one who has caught up with the congregation in the last rak’ah of Maghrib complete his prayer?

Suppose we are in Magrib prayer and we joined the salat from the second rakat ie from the Tashahud part., then how shall I complete my prayers. Like I normally stand after the salam complete one rakat sit for Tashahud and then complete the third rakat and complete the Tashahud.

Answer

Praise be to Allaah.

If you join the congregation during the first tashahhud of Maghrib prayer, then you should follow the imam in the third rak’ah, and recite the tashahhud, then get up after he says the salaam to complete your prayer. You have two rak’ahs left, so pray the first one with al-Faatihah and another soorah, then recite the tashahhud, which is the first tashahhud for you, then get up for the third rak’ah, and recite al-Faatihah only, and recite the last tashahhud, then say the salaam.

What is stated above is based on the assumption that what the latecomer caught up with with the imam is the beginning of his own prayer, and what he prays on his own is the end of his prayer. This is the opinion of al-Shaafa’i (may Allaah have mercy on him).

Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (4/117): If he catches up with a rak’ah of Maghrib he should stand up after the imam says the salaam and pray one rak’ah and recite the tashahhud, then pray a third rak’ah and recite the tashahhud.

Then he said:

We have mentioned that our view is that what the latecomer catches up with is the first part of his prayer and what he makes up is the last part. This is the view of Sa’eed ibn al-Musayyib, al-Hasan al-Basri, ‘Ata’, ‘Umar ibn ‘Abd al-‘Azeez, Makhool, al-Zuhri, al-Awzaa’i, Sa’eed ibn ‘Abd al-‘Azeez and Ishaaq. Ibn al-Mundhir narrated it from them and said: This is also my opinion. He said: and it was narrated from ‘Umar, ‘Ali and Abu’l-Darda’, but that is not proven. It was also narrated from Maalik and was the view of Dawood.

Abu Haneefah, Maalik, al-Thawri and Ahmad said: What he caught up with is the latter part of his prayer and what he makes up is the first part of his prayer. This was narrated by Ibn al-Mundhir from Ibn ‘Umar, Mujaahid and Ibn Sireen. They quoted as evidence for that the words of the Prophet (peace and blessings of Allaah be upon him), “Whatever you catch up with, pray, and whatever you have missed, make it up.” Narrated by al-Bukhaari and Muslim. Our companions quoted as evidence the words of the Prophet (peace and blessings of Allaah be upon him): “Whatever you catch up with, pray, and whatever you have missed, complete it.” Narrated by al-Bukhaari and Muslim with many isnaads.

Al-Bayhaqi said: Those who narrated the words “complete it” are greater in number, have better memories and are closer to Abu Hurayrah who is the narrator of this hadeeth, so they are more correct. Shaykh Abu Haamid and al-Maawirdi said: Completing a thing can only be done after doing the first part of it. Al-Bayhaqi also narrated a view similar to ours from ‘Umar ibn al-Khattaab, ‘Ali, Abu’l-Darda’, Ibn al-Musayyib, Hasan, ‘Ata’, Ibn Sireen and Abu Qilaabah (may Allaah be pleased with them).

With regard to the report which says “make it up.” This may be answered in two ways:

1 – That those who narrated the words “complete it” are greater in number and have better memories

2 – That qada’ (the word translated here as “make it up”) is actually to be interpreted as meaning “do it” and not the usual sense in which the word is understood, because this usage is that of the later fuqaha’, whereas the Arabs used the word in the sense of doing. Allaah says (interpretation of the meaning):

“So when you have accomplished [qadaytum] your Manaasik (rituals of Hajj)”
[al-Baqarah 2:200]

“When you have finished [qudiyat] As-Salaah (the congregational prayer)”
[al-Nisa’ 4:103]

Shaykh Abu Haamid said: What is meant is: what you have missed of your own prayer, not what you missed of the imam’s prayer; what the latecomer has missed of his own prayer is the latter part of it.

It says in Fataawa al-Lajnah al-Daa’imah (7/322):
Question: I would like to know more about how a latecomer should pray:
1- If the imam has already prayed one or two rak’ahs of Maghrib
2- If the imam has already prayed one or two rak’ahs of a four-rak’ah prayer.
What should he recite? Should he recite al-Faatihah only or another soorah as well?

Answer:
Whatever the latecomer catches up with of the prayer with his imam is regarded as the first part of his prayer. So whoever catches up with one rak’ah of Maghrib, that is regarded as being the first part of his prayer. So he should stand up after the imam says the salaam and make up what he missed. In the first rak’ah he makes up he should recite al-Faatihah and another soorah or verses, because it is the second rak’ah for him. Then he should sit and recite the first tashahhud. Then when he stands up to make up the remaining rak’ah of Maghrib he should recite al-Faatihah only, because it is the third rak’ah for him. Then he should sit and recite the final tashahhud. If what he missed of Maghrib was one rak’ah, and he caught up with two rak’ahs with the imam, then he should recite al-Faatihah only in the last rak’ah that he makes up after the imam says the salaam, because it is the third rak’ah for him.

If it is a four-rak’ah prayer and he catches up with three or two rak’ahs with the imam, then he should recite al-Faatihah only in the one or two rak’ahs that he makes up, because that is the latter part of the prayer for him, so he does not have to recite another soorah as well as al-Faatihah. This is the correct scholarly view. And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.

Standing Committee for Academic Research and Issuing Fatwas.

And Allaah knows best.

Observing Lailatul-Bara'at

There are many differences in opinion whether we should observe Lailatul-Bara'at also known as Shab-E-Barat, 15th Night of Sha`ban and laylat al-Nisf min Sha'ban (Chapter on the night of the 15th of Sha'ban). I hope the answer below will give everyone a greater understanding of this subject area insha-Allah.

Taken from islamonline

Q: I would like to know if the 15th night of Sha`ban has a special significance and if the Prophet (peace and blessings be upon him) celebrated it. I would like also to know if there are special prayers or specific invocations recommended during this night.

Answered by Mufti: `Atiyyah Saqr (07/Sep/2006)

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

There is no authentic hadith reported about the 15th night of Sha`ban. The hadiths reported about that night are classified by some scholars as hasan (a hadith which has one reporter in the chain of narrators whose identity is not well known, yet he is not accused of committing great mistakes or lying). Some other scholars have refused these hadiths, calling them unauthentic.

The hadiths considered as hasan are to the effect that it is recommendable to supplicate Almighty Allah during this night and ask Him for forgiveness. But there is no specific supplication reported to be said in this night. Hence, the supplications that some print and distribute among people in some Muslim countries as being recommendable on this night is not correct and has no basis in Shari`ah.

In his response to the question, Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, states:

There are three points to be discussed in handling the question in hand: The first point has to do with whether the 15th night of Sha`ban has a special significance; the second concentrates on whether the Prophet (peace and blessings be upon him) celebrated this night; the third tackles whether there are special acts to celebrate this night or special supplications to invoke Almighty Allah with.

First, there are some hadiths indicating that the 15th night of Sha`ban is significant. Some scholars classified some of these hadiths as authentic. On the other hand, some other scholars considered them as da`if (weak), yet they hold that these hadiths may be acted upon by him who seeks to get closer to Almighty Allah with additional acts of worship.

Of these hadiths is one that is reported by Imam Ahmad and At-Tabarani to the effect that the Prophet (peace and blessings be upon him) said, “Almighty Allah descends to the lowest Heaven on the 15th night of Sha`ban and forgives such number of people that is more than the number of the hairs of the sheep of Banu Kalb (a tribe that has a great number of sheep).” But At-Tirmidhi said that Imam Al-Bukhari classified this hadith as weak.

It was also reported on this subject that `A’ishah, Mother of the Believers, said: The Prophet (peace and blessings be upon him) offered the night vigil Prayer some night, and while he was praying, he prostrated so long that I thought he had passed away, but he lifted his head and finished the Prayer. Then he (peace and blessings be upon him) said, “O `A’ishah (or O Humaira [as he would call her]), have you thought that the Prophet (peace and blessings be upon him) would not give you your right?” I said, “No, by Allah, Allah’s Messenger. But when you stayed prostrating so long, I thought you had passed away.” The Prophet (peace and blessings be upon him) then said, “Do you know what night this is?” I said, “Allah and His Messenger know best.” He (peace and blessings be upon him) said, “This is the 15th night of Sha`ban. Almighty Allah turns towards His servants on the 15th of Sha`ban and forgives those who ask for His forgiveness, grants mercy to those who ask for it, and delays (punishing or bringing to account) the evil people.”

This hadith was reported by Al-Baihaqi on the authority of Al-`Ala’ ibn Al-Harith, one of the successors (At-Tabi`un), which means that this hadith is mursal (reported by a successor immediately on the authenticity of Mother of the Believers or the Prophet himself without having a Companion in between in the chain of reporters). Al-Baihaqi said this is a good mursal hadith.

Ibn Majah also reported with a weak chain of reporters on the authority of `Ali (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said, “When the 15th night of Sha`ban comes, observe night vigil Prayer during it and fast the following day, for Almighty Allah descends after sunset on that night to the lowest Heaven and says, ‘Is there anyone who seeks My forgiveness and I forgive him (or her)? Is there anyone who is in need to ask Me and I provide for his (or her) needs. Is there anyone who is in pain and seeks My help and I help him (or her)? Is there…? Is there…?’ until the time of dawn.”

Based on these hadiths and others, it may be said that the 15th night of Sha`ban has a special significance. In fact, there is no religious text that stands against this, especially that the merit of the month of Sha`ban as a whole is established.

Usamah ibn Zayd (may Allah be pleased with both of them) was reported to have said that he asked the Prophet (peace and blessings be upon him), “I have not seen you observe additional fast during any month [other than Ramadan] as you do in Sha`ban?” He (peace and blessings be upon him) replied, “This is a month that people usually forget about between Rajab and Ramadan, and it is a month in which people’s deeds are presented to Allah, so I like that my deeds are presented while I am fasting.” (An-Nasa’i)

The second point to be dealt with is whether he (peace and blessings be upon him) celebrated this night. In this regard, it was established that the way he (peace and blessings be upon him) celebrated this month was by fasting during it.

As to whether the Prophet (peace and blessings be upon him) observed night vigil Prayer on this night, he (peace and blessings be upon him) would regularly observe night vigil Prayers during nights, and observing night vigil Prayer on this night is like doing so during the other nights.

Hence, observing night vigil Prayer on the 15th of Sha`ban may be recommended, as supported by the hadiths reported above, especially the one in which he (peace and blessings be upon him) advised his Companions to observe night vigil Prayer on it and the one reported by `A’ishah to the effect that he (peace and blessings be upon him) observed night vigil Prayer on it. Though these hadiths are weak, they are dependable in seeking to get close to Almighty Allah with additional acts of worship.

This indicates that he (peace and blessings be upon him) celebrated that night in this way individually, not in congregation with his Companions. Neither he (peace and blessings be upon him) nor his Companions (may Allah be pleased with all of them) would offer celebrations on this night as people do nowadays.

The celebrations seen nowadays on this night began in the era of the followers of the righteous predecessors. According to Al-Mawahib Al-Ladduniyyah, vol. 2, by Al-Qastalani, the successors in the Levant, such as Khalid ibn Mi`dan and Makhul would observe further additional acts of worship on the 15th night of Sha`ban, and, hence, people followed them in assuming special significance to this night. It was even said that those followers would follow Israelite reports concerning the merit of this night.

When this was circulated in the Muslim world, controversy aroused concerning the correctness of such a deed. The majority of scholars in Makkah and Madinah then, including `Ata’, Ibn Abi Mulkyah, the followers of Malik, and others, disapproved of such a deed, considering it an innovation in religion.

Al-Qastalani then said that there were two different views among the scholars of the Levant regarding how to celebrate this night.

The first opinion says that it is recommendable that people congregate in mosques to offer night vigil Prayer as a way of celebrating it. Khalid ibn Mi`dan, Luqman ibn `Amir, and others would dress in their best clothes, wear kohl and perfume, and offer night vigil Prayer on this night.

Ishaq ibn Rahawiyah was reported by Harb Al-Karamani to have approved of this opinion saying that observing night vigil Prayer in congregations in mosques on this night is not an innovation.

The second view is to the effect that it is reprehensible that people congregate in mosques especially on this night to offer night vigil Prayer and supplicate in groups, but it is not reprehensible that one offers night vigil Prayer on this night individually. This opinion was held by Al-Awza`i, the Imam of the scholars of the Levant.

Al-Qastalani also tackled in Al-Mawahib Al-Ludaniyah the opinions of Imam Ahmad on the issue. According to him, there is no specific view reported to have been held by Imam Ahmad with regard to celebrating the 15th night of Sha`ban. His opinions in this regard are concluded from the views attributed to him concerning observing night vigil Prayers on the nights of the two `Eids. He had two points of views in this regard. He was reported to have said that observing night vigil Prayers on the nights of the two `Eids is not recommendable, for neither the Prophet (peace and blessings be upon him) nor his Companions would do so. However, he was also reported to have considered observing night vigil Prayers on these nights as recommendable, for `Abdur-Rahman ibn Zaid ibn Al-Aswad, a successor, would do so. These views may apply also to the case of the 15th night of Sha`ban.

To sum up what Al-Qastalani said on the issue, scholars have differed concerning observing night vigil Prayer on the 15th night of Sha`ban in congregations in mosques: some are for and some are against. Hence, I see that since the issue is controversial, one may follow one of these opinions without showing extreme opposition against the other view.

However, some contemporary scholars see that the reason for celebrating the 15th night of Sha`ban is mainly to commemorate the change of the direction of prayer from Jerusalem to Makkah, not any other reason. But the date of this change is not certain to be Sha`ban 15; the exact date of this event is also controversial among scholars. Anyway, commemorating events also has the legal rulings pertaining to it. I see that there is nothing wrong in commemorating this special event so long as there is nothing wrong committed in this regard and it is done for Almighty Allah’s sake.

The third point to be discussed here has to do with whether there are special supplications to be offered on this night and whether it is lawful to observe the night vigil Prayer then with the intention of concentrating on asking Almighty Allah to prolong one’s life and enrich one.

Offering optional Prayer with the intention of doing so as a means of getting closer to Almighty Allah is wholeheartedly recommendable. Furthermore, it is an act of sunnah to offer supererogatory Prayers in the time between Maghrib and `Isha’ Prayers and after the `Isha’ Prayer. But offering an optional Prayer so that Almighty Allah may prolong one’s life and enrich one has no basis in Shari`ah.

An-Nawawi said in his book Al-Majmu`: Ar-Ragha’ib Prayer, i.e., a 12-rak`ah Prayer between Maghrib and `Isha’ Prayers said to be recommendable in the first Friday of Rajab, and the 100-rak`ah Prayer said to be recommendable on the 15th night of Sha`ban are innovations in religion. Their being mentioned in eminent books like Qut Al-Qulubby Abu Talib Al-Makki and Ihya’ `Ulum Ad-Din by Imam Al-Ghazali should not make people believe that they are really recommendable acts of sunnah. Besides, the hadith mentioning these Prayers is not an authentic one, and the eminent scholars who thought that these Prayers are recommendable are wrong in their judgment in this respect.

Moreover, Sheikh Abu Muhammad Abdur-Rahman ibn Isma`il Al-Maqdisi wrote a great book specially to refute these two hadiths (Al-Azhar Magazine, vol. 2, p. 515).

Concerning offering special supplications on this night, there is also no authentic hadith reported in this respect. What is reported in this regard is `A’ishah’s saying: “I heard him—the Prophet (peace and blessings be upon him)—saying: ‘O Allah! I seek refuge in Your pardon against Your punishment, I seek refuge in Your pleasure against Your displeasure, and I seek refuge in You against You (Your wrath). Whatever great praises I attribute to You, they cannot stand comparison with the praises You, Almighty, has attributed to Yourself’” (Al-Bayhaqi on the authority of Al-`Ala’ ibn Al-Harith).

The supplication circulated nowadays as recommendable to be offered on this night is: “O Allah, Who has favors unto His servants and no one is to have favor unto Him! O Allah, the Owner of majesty and honor. O Allah, the Owner of wealth and enrichment. There is no god but You, the Supporter of the refugees, the Helper of those who appeal for help, and Granter of security for panic-stricken. O Allah, if You had destined in the Preserved Tablet that I be unhappy, or deprived, or expelled, or poor, I beg Your Pardon, O Allah, to remove with Your grace my unhappiness or deprivation, or expulsion, or poverty.”

There are some other words that have been reported to be included in this supplication. These are “O my Lord! By Your greatest turning towards Your servants on the 15th night of Sha`ban, in which every wise command is decided and made clear, grant me such-and-such ...” This addition is made by Sheikh Ma’ Al-`Aynayn Ash-Shanqiti in his book Na`t Al-Bedayat.

This supplication was not reported to have been said by the Prophet (peace and blessings be upon him). It was, rather, reported to have been said by `Umar ibn Al-Khattab and `Abdullah ibn Mas`ud (may Allah be pleased with both of them). `Umar was one of the rightly–guided caliphs whose tradition the Prophet (peace and blessings be upon him) ordered Muslims to hold fast to.

Besides, the Prophet (peace and blessings be upon him) ordered Muslims in another hadith to follow in the footsteps of `Umar ibn Al-Khattab and Abu Bakr As-Siddiq. The Prophet (peace and blessings be upon him) also ordered Muslims to follow the guidance of his Companions in general.

But we are not certain that this supplication was really said by `Umar and Ibn Mas`ud and that it was received with no opposition on part of the other Companions. We are also not certain of the authenticity of what Ibn `Umar and Ibn Mas`ud were reported to have said about the significance of this supplication, namely, “To any servant who offered this supplication Allah granted what he wanted.” (Ibn Abi Shaybah and Ibn Abi Ad-Dunyah)

Anyway, whatever supplication one offers, it should not contradict the beliefs and rulings we are ordered to abide by.

There are two points in this supplication discussed by scholars in detail. The first is regarding one’s asking Almighty Allah to remove one’s bad fortunes from the Preserved Tablet (a record that contains Almighty Allah’s established knowledge about His creation).

Explaining this part of the supplication, scholars said that what is written in the Preserved Tablet is what Almighty Allah has destined for His servants. This includes what is conditional on a certain supplication a servant offers or an act he accomplishes, and includes also what is not conditional, i.e., the decided-upon destinies. Hence, supplications and good deeds benefit one as far as the conditional destinies are concerned, while their effectiveness with regard to the unconditional destinies is manifested only in lessening the burden one may bear in this respect, as said in the supplication “O Allah! I do not ask You to change what You have already destined for me, but I beseech You to lessen its burden on me.” It was also reported that the Prophet (peace and blessings be upon him) said, “Supplications have positive effects on what has already taken place and what has not yet.”

The Companions asked the Prophet (peace and blessings be upon him), “For what should we work now, for that which has already been destined or that which is yet to come?” He (peace and blessings be upon him) replied, “For that which has already been destined.” The Companions said, “Why should we work then?” He (peace and blessings be upon him) said, “Carry on doing (good) deeds, for everybody will find it easy to do such deeds as will lead him to his destined place for which he has been created.”

In another version of this hadith, the Companions asked the Prophet (peace and blessings be upon him), “Shall we not depend upon what has been written for us and give up deeds?” He (peace and blessings be upon him) said, “He who is destined to be among the happy (in the Hereafter) will find it easy to do the deeds characteristic of such people, while he who is destined to be among the miserable ones will find it easy to do the deeds characteristic of such people. So carry on doing (good) deeds, for everybody will find it easy to do such deeds as will lead him to his destined place for which he has been created.”

Then he (peace and blessings be upon him) recited Almighty Allah’s words: (As for him who giveth and is dutiful (toward Allah) and believeth in goodness, surely We will ease his way unto the state of ease. But as for him who hoardeth and deemeth himself independent,‏ and disbelieveth in goodness, surely We will ease his way unto adversity. His riches will not save him when he perisheth) (Al-Layl 92: 5-10).

However, according to Al-Alusi and Al-Fakhr Ar-Razi, some scholars did not approve of this explanation of the possibility of removing something from the Preserved Tablet. They say that this may be done in the records that angels write concerning people’s deeds, not in the Preserved Tablet.

The second point discussed by scholars with regard to this supplication is concerning saying that the 15th night of Sha`ban is the night on which every wise command is decided and made clear, quoting this from a Qur’anic verse. This is not right. According to `Ikrimah, he who says so cannot be right at any rate, for the verse referred to here states clearly that the Qur’an was revealed in this night. It is established that the Qur’an was revealed in the Night of Qadr and this night is in the month of Ramadan, not Sha`ban.

There is also a da`if hadith to the effect that the time of death prescribed for one may be postponed from Sha`ban to another Sha`ban to the extent that one might marry and have a child, while his name had been among the dead in the Preserved Tablet (Al-Mawahib Al-Laduaniyyah, vol. 2, p. 260). Though this hadith is da`if, some scholars tried to reconcile between its meaning and the other religious texts that seem to contradict it, saying that what takes place in Sha`ban is copying what is in the Preserved Tablet into the records that angels write, [and therein may occur the change].

But I believe that there is no need for one to resort to such controversial supplications, as there are many other supplications from the Qur’an and the authentic hadiths that one may offer sincerely in one’s prayers.

-----------------------------------

Further Reading:

(1) Laylatul Bara'at - muftisays.com

(2) Significance to 15th of Shabaan - askimam.org

(3) The Fiqh of Voluntary (Nafl) Prayers - sunnipath.com

(4) Sha'ban: Merits, Do's, and Dont's - albalagh.net

Punished for thinking about bad actions?

Taken from islamiccentre.org

Question: I have been thinking of something bad to do but didn't really have the guts to do it - so will I get punish for even thinking about it?

Answer:
There is a famous Hadith Qudsi which has been reported by Imam al-Bukhari in his Sahih.

The Prophet (peace and blessings of Allah be upon him) said: Verily Allah has written the good actions and the bad actions and has then explained them. So whosoever intends a good deed and then does not carry it out, Allah will grant him one full unit of reward.

If the person intends a good deed and does carry it out, Allah will then grant him anything between ten and seven hundred units of rewards, and beyond.

Whosoever intends a bad action and then does not perform him, Allah will right a good deed for him. If the person intends a bad action and then perform its, Allah will write for him one unit of sin.’

From this beautiful narration, we learn that if a person intends to do a bad action, but then does not carry it out, then Allah will actually reward him for refusing to carry out that bad action.

It must be noted however, that this applies to when a person intended a bad deed, and then did not carry it out because of his fear of Allah.

If he didn’t carry it out because he was thwarted, then this is deemed as a sin. For example, if a person was about to rob a bank, but then stopped due to his fear of Allah, he will be rewarded. If he stopped because he did not have a weapon with him, or because his transport was inadequate and so on, then he will be punished.

The Fiqh of the Eid al-Adha Sacrifice (udhiya/qurbani)

Taken from Sunni Path

Please state the The Fiqh of the Eid al-Adha Sacrifice (udhiya/qurbani).
Answered by Shaykh Hamza Karamali, SunniPath Academy Teacher

Q. What is the ruling of the sacrifice?
A. The slaughter of 'Eid al-Adha (in Arabic: udhiya; in Urdu: qurbani) is a confirmed sunna (sunna mu'akkada) and only becomes obligatory if one vows to perform it by saying, for example, 'I hereby owe Allah to perform a sacrifice,' or 'I hereby owe Allah to sacrifice this animal,' or if one says something like, 'This animal is my sacrifice.' Not performing the sacrifice is disliked (makruh), because some scholars (such as the Hanafis) say that it is obligatory. (al-Yaqut al-Nafis fi Madhhab Ibn Idris, 204; Tuhfat al-Muhtaj, 9.346)

Q. What if I can't afford it?
A. The sacrifice is only a confirmed sunna for morally responsible (mukallaf) Muslims who are able to sacrifice. Able to sacrifice means that they own enough to buy a sacrificial animal plus enough to fulfill their own needs and the needs of everyone they are obliged to support on the day of 'Eid and the three days that follow it. It is not required from a Muslim who is not morally responsible, such as a child or someone who is insane. (I'anatu'l-Talibin, 2.330)

Q. Is it a confirmed sunna for everyone in the family?
A. No. The confirmed-ness (ta'akkud) of the sunna is of collective nature ('ala'l-kifaya). If the head of the household performs it, it is no longer a confirmed sunna for everyone he is obliged to support (such as his wife and children), although if they choose to perform it anyway, it is praiseworthy. (I'anatu'l-Talibin, 2.330; al-Yaqut al-Nafis fi Madhhab Ibn Idris, 204)

Q. What kind of animals can be slaughtered?
A. It is only valid to slaughter camels, cattle, sheep, or goats. Camels must be over five years old, cows and goats must be over two years old, and sheep must be over one year old. Sheep can, however, also be slaughtered after six months if their front teeth fall out. It does not matter whether the animals are male or female; both are valid to slaughter.

Camels and cows fulfill the sunna for seven people and can be shared among them. Sheep and goats cannot be shared by multiple people, since they only fulfill the sunna for a single person.
The animals must be free of any defect that diminishes the quality of their meat. For example, it is not valid to slaughter animals that are lame, blind, insane, or sick. See Reliance, j14.2 for a more detailed description of defects that make the animal invalid to slaughter for the 'Eid sacrifice.

(Reliance, 14.2; I'anatu'l-Talibin, 2.331; al-Yaqut al-Nafis fi Madhhab Ibn Idris, 204-205; Mughni'l-Muhtaj, 4.379)

Q. Do I have to slaughter myself?
A. It is sunna for males to slaughter themselves if they can slaughter well, although it is valid to commission (tawkeel) someone else to do it on their behalf. If one cannot slaughter well, or if one is a female, it is sunna to commission someone else to perform it on one's behalf. If one commissions someone else to do it, it is sunna (but not necessary) to be present and witness the actual slaughter.

The Prophet (Allah bless him and give him peace) said to the Lady Fatima (Allah be pleased with her), 'Stand up to your sacrificial animal (udhiya) and witness it, for at the first drop of its blood, all your previous sins will be forgiven.' (Hakim)

It is best to commission a Muslim who knows the fiqh of the sacrifice.

If one slaughters oneself, one must intend at the time of slaughtering that this is the sunna sacrifice of 'Eid al-Adha. If one commissions someone else to slaughter, one can intend when one authorizes them to slaughter on one's behalf.
(Mughni'l-Muhtaj, 4.378; Reliance, j14.3-j14.4; I'anatu'l-Talibin, 2.335)

Q. Can I commission a trustworthy Muslim to slaughter on my behalf in another country?
A. It is valid to give someone money and commission him to buy an animal and slaughter it in a country other than where one is living (I'anatu'l-Talibin, 2.335). This is discussed in more detail in a separate answer posted on this list.

Q. When is it valid to slaughter?
A. The time for slaughtering enters after sunrise once enough time has passed to perform two short rak'as (i.e. consisting of only the integrals) and two short khutbas (i.e., consisting of only the integrals). Before this time, it is not valid to slaughter. It remains valid to slaughter until sunset on the 13th of Dhu'l-Hijja. It is disliked to slaughter during the night (al-Yaqut al-Nafis fi Madhhab Ibn Idris, 205; Mughni'l-Muhtaj, 4.383).

Q. What do I do with the meat?
A. If one made the sacrifice obligatory upon oneself by vowing it, one must give away the entire animal in charity (including the hide, horns, and hooves) and it is forbidden (haram) for one to eat from it.

If the sacrifice was a sunna sacrifice (meaning that one did not vow it), it is permissible to eat from the meat of the sacrifice, although some of it (meaning any non-trivial (ghayr tafih) amount) must be given away in charity. It best to give all of the meat away in charity except for a few morsels (not more than three) that one eats oneself; it is sunna that these morsels be from the liver (kabid). It is common practice in many Muslim lands to give one-third of the meat in charity, one-third to wealthy Muslims, and to keep one third for oneself, and this is acceptable.

To give in charity means to give the meat to someone who is poor (faqeer) or short of money (miskeen) as defined in the chapter of zakat (see Reliance, h8.8, h8.11). It is not necessary to give to more than one person. The meat must be given uncooked.

It is invalid to sell any of the animal'even its hide. If the sacrifice was not obligatory, then one may give the hide away in charity or as a gift or use it oneself, but one may not sell it. It is not permissible to destroy it (itlaf) either. It is not permissible to give it to the butcher as payment for his slaughtering, although one may give it to him as a gift (if the sacrifice not obligatory, it is only be permissible to give it to him if he is poor or short of money). It is unlawful (haram) to give or feed any of the sacrificial animal to a non-Muslim.
(al-Yaqut al-Nafis fi Madhhab Ibn Idris, 206; Tuhfat al-Muhtaj + Hashiyat 'Abd al-Hamid, 9.363-365; Hashiyat al-Bajuri 'ala Ibn Qasim al-Ghazzi, 2.324).

Q. Are there any other recommended measures related to the sacrifice?
A. Yes. It is disliked (makruh) for the one who intends to perform the sacrifice to remove any hair or nails from his body from the 1st of Dhu'l-Hijja until he performs the sacrifice. This hair includes all the hair of the body, whether it is from the head, beard, moustache, armpits, private parts or anywhere else. Some of the Shafi'is even said that to remove one's hair or nails during this period is forbidden (haram), although this is not the relied-upon position of the school.
This ruling is taken from the hadith of the Prophet (Allah bless him and give him peace),
'When you see the moon of Dhu'l-Hijjah, and you intend to perform the sacrifice, then don't remove (lit. 'touch') any of your hair or nails.' (Muslim)

(Mughni'l-Muhtaj, 4.378; al-Minhaj Sharh Sahih Muslim ibn al-Hajjaj, 7.139; Reliance, j14.1)

And Allah knows best.

Hamza Karamali


Further Reading:
SunniPath - The Fiqh of Ritual Slaughter (Udhiya/Qurbani)

Can you use Toothpaste and Mouthwash whilst Fasting in Ramadan?

Taken from islam.ca

Q: I would like to know if during your work day in Ramadan, if you are allowed to gargle with mouth wash given that you have to interact with people constantly.

Answered by Shaikh Ahmed Kutty, Islamic Institute of Toronto

Your intention to appear in public and interact with people in a pleasant and pleasing manner is indeed commendable; and that is what every Muslim should do; for Islam teaches us to be people- friendly and easy to interact with.

Coming to your question about using mouth wash to gargle while fasting, let me state: There is nothing wrong about it as long we take care not to swallow the water.

It goes without saying that we are also allowed to use toothpaste while brushing. I wish to stress this point for many Muslims are under the wrong impression that use of toothpaste or mouth wash would break the fast.

Let me reiterate that such actions do not in anyway affect the validity of one’s fast for the following reasons:

First of all, such actions do not in any way fall under the category of consuming foods/drinks.

Secondly, we have ample evidence in the sources that companions such as Ibn Abbas and others allowed people to taste saltiness of foods—while fasting-- by placing them on the tip of the tongue.

Prophet, peace be upon him, was also in the habit of brushing his teeth numerous times during the day while fasting, even as he was wont of pouring water on his head to cool himself.

May Allah accept our fasts, prayers and supplications-aameen.

Anti-Islamic Lies Are Weakening My Belief

Taken from islamonline.net, 30/04/2008

Question: I have recently found a Christian website called Contender Ministries. This website expresses many misconceptions about Islam. I feel disgusted by these misconceptions, especially about jihad. According to the website there is much evidence in the Qur’an which encourages jihad (striving for Allah) (which they have misunderstood as a ‘holy war’) against non-Muslims. This website also talks about contradictions in the Qur’an. Of course I don’t believe there are contradictions in the Qur’an, but I hope you can improve my confidence in the Qur’an. My Christian friend has also read this website and he wants me to tell him whether the information on it is true or false. Your response will be much appreciated, and may peace be upon you.

Answered by: `Abdul-Lateef Abdullah

Wa `alaykum as-salam

There are a zillion websites now that make up all kinds of things about Islam. If we all quit our jobs and spent 24 hours a day responding to all of them we wouldn’t be able to answer all the charges waged against Islam. Most are simply nonsense and rely on peoples’ ignorance about Islam to form their arguments. This means interestingly, that we should be focusing on getting the right knowledge and information about Islam out instead of spending all of our time reacting to false accusations.

The thing they love to do most is to take Qur’anic ayat (verses) and Hadith (traditions of Prophet Muhammad) out of context. Every ayah and hadith was revealed or spoken in a particular context. For example, the ayats about jihad were almost always in reference to a particular group of people during the Prophet’s life, not any group in general. They love to use such ayats in general which is simply a false application and understanding of the Qur’an. They also use very loose and strange translations of the Qur’an. They like to read the Qur’an the way they read the Bible – without any knowledge of the Islamic methodology for understanding its revealed text. However, Allah has provided our noble scholars with knowledge of every ayat and hadith – why it was revealed, who and what were the circumstances involved, and so on. But they like to use their own methodology of understanding Islamic texts, which is wrong. Islam has its own methodology which must be followed and that methodology requires knowledge.

There are many Muslim sites that refute these charges. I’m sorry I cannot take the time to respond to all of their charges. I would look at these sites as a start to finding the answers to your particular questions.

• Masud
• Muttaqun
• USC-MSA
• Sunnipath
• Ask About Islam

Wa `alaykum as-salam

----------------------------------------------------------

In addition to the answer provided by the Counsellor I'd like to add that we (the Muslims) are constantly being attacked by evil elements of today's society. In the UK, these same groups targeted Jews in the 1930's, followed by Afro-Caribbean community in the 1960's, followed by Asian communities in the 1970's, Romany Gypsies and Eastern Europeans in the 1980's and 90's - and following 9/11 their speciality is targeting Muslims in general. In the media, specially newspapers you read derogatory articles about Islam from people with little or no knowledge. When you try and contact them to correct their errors, the papers will not publish your comments. Unfortunately this is the sign of times we live in. The only way to fight this anti-Islamic hatred is to integrate further and take up prominent roles in society - we need more brothers and sisters in politics to represent the Muslim communities (from grass root levels to cabinet roles), we need more muslims as social workers (to protect our youngsters), more sisters as Doctors, GP's, more teachers to help our children - infact more of everything.

The Islamic Jurisprudence Council which met in Makkah in November 2007, under the chairmanship of Grand Mufti Abdul Aziz Al-Asheikh, with 70 Muslim dignitaries and scholars encouraged Muslims in the West to participate in elections in non-Muslim countries and play an effective political role, especially if elections brought about public good or prevented social evils.

It said this was the only way for Muslims abroad to secure their rights. It also encouraged Muslims in the West to integrate into Western societies but cautioned them against adopting any Western habits that are contrary to the principles of Islam. Those who presented papers included Sheikh Muhammad ibn Abdullah Al-Subeyel, imam of the Grand Mosque. The Islamic Jurisprudence Council also emphasized that dialogue with non-Muslims supported by well-prepared media programs are essential in confronting anti-Islamic campaigns.

Qur’anic Ringtones Haram

Qur’anic Ringtones Haram
Taken from Arab News, 9 November 2007

The Islamic Jurisprudence Council banned the use of the verses of the Holy Qur’an as ringtones for mobile phones because it impinges on the sacred character of the Muslim Holy Book, the Saudi Press Agency reported yesterday.

“It is demeaning and degrading to the verses of the Holy Book to stop abruptly at the middle of a recitation or neglecting the recitation, as happens when they are used as ringtones in mobile phones. On the other hand, recording the verses from the Holy Qur’an in phone sets with the intention of recitation and listening is a virtuous act,” the scholars attending the council said in a statement.

During the six-day meeting of the council in Makkah, which began Nov. 3 under the chairmanship of Grand Mufti Abdul Aziz Al-Asheikh, 70 Muslim dignitaries and scholars tackled a number of important issues. On behalf of Custodian of the Two Holy Mosques King Abdullah, Makkah Gov. Prince Khaled Al-Faisal opened the first session of the council.

The council decided that Muslims are permitted to determine the sex of a fetus provided it was a medical necessity, such as when ascertaining diseases that are suspected to affect boys and not girls, and vice versa. The council said three doctors would be required to confirm the medical necessity of the procedure.

The council also approved damaging an ovary that could lead to a disabled child, but said that trying to control the sex of a child was strictly prohibited.

The council also encouraged Muslims in the West to participate in elections in non-Muslim countries and play an effective political role, especially if elections brought about public good or prevented social evils.

It said this was the only way for Muslims abroad to secure their rights.

It also encouraged Muslims in the West to integrate into Western societies but cautioned them against adopting any Western habits that are contrary to the principles of Islam.

Those who presented papers included Sheikh Muhammad ibn Abdullah Al-Subeyel, imam of the Grand Mosque. In the concluding session yesterday, the Islamic Jurisprudence Council emphasized that dialogue with non-Muslims supported by well-prepared media programs are essential in confronting anti-Islamic campaigns.

The council called on Pakistanis and Palestinians to stand united in solving their problems.

Islamic scholars from various parts of the world, who attended the conference, also called for the upholding of Islamic unity and adherence to the Holy Qur’an and Sunnah (Tradition of the Prophet), while tackling issues affecting Muslim countries such as Iraq, Somalia and Afghanistan.

Further Reading:

(1) Scholars Ban Qur'an Ringtones - islamOnline.net

(2) Entering the toilet with a mobile phone on whose screen is the name of Allaah - islam-qa.com

(3) Using musical tunes on mobile phones - islam-qa.com

(4) Is purity essential for reading Qur’aan from one’s mobile phone? - islam-qa.com

Role of the Mosque in the life of the Muslim Community

Role of the Mosque in the life of the Muslim Community
This is an extract from a booklet of the same name by Dr. Khalid Alavi of Da‘wah Academy, International Islāmic University, ISLĀMABAD. In the UK this report was published by the Institute of Islamic Studies and Dawa Birmingham, June 1990.

• The Mosque in general
The word ‘Mosque’ is an English translation of the Arabic term ‘Masjid,’ which translated literally means ‘a place of prostration.’ Lisān al ‘Arab, one of the most authentic sources of Arabic language, contains various meanings of the term. It is reported that ‘Masjid’ with an ‘a’ has been used for the corners of houses, ‘Mihrāb al-Buyūt.’ According to one lexicographer ‘Masjid’ is the name of a place and a noun. Zajjaj, referring to a tradition of the Prophet defines ‘masjid’ as a place where God is worshipped. Since worship of God has always been the cornerstone of every religion, places of worship occupy an important position in the daily life of a religious community.

There is evidence that any place of worship could be called a Masjid since Bukhārī referred to a Church in Abyssinia as a Masjid and ibn Khaldūn has used the term for any place of worship. John Pederson thinks that this term has been taken from the People of the Book and says: “There is, therefore, no question of this word, especially being a Muslim term. This is in entire agreement with Muhammad’s original attitude to earlier religions, just as Abraham was a Muslim, so David had a Masjid.”

• Rules of Conduct within the Mosque
The Mosque as a place of worship is considered an esteemed and holy place. Though Muslims are permitted to offer their prayers anywhere on earth provided the place is clean, yet the centre proposed for collective consciousness of Muslims was the Mosque. The Prophet emphasised simplicity and cleanliness in the Mosque, thus, there are whole chapters in a╒adīth books outlining rules and manners of maintaining and using the Mosque. A cursory glance over these chapters will convince the reader of the honoured position the Mosque was held in during the Prophet’s time.

• Significance of the Mosque as an institution
The importance of the Mosque is evident when one studies texts of the Qur’ān and Sunnah. It is useful, also, to examine the importance the Mosque had in Muslim society through its long history. Throughout Muslim history the Mosque played a central role in the cultural and social life of Muslims as an institution. Although its role has undergone changes from the position it held during the Prophet’s time, it still has a great impact on the life of Muslims, even today. The Mosque, in certain respects, is different from the places of worship of other communities due, mainly, to its influence on each and every aspect of Muslim society. It’s most obvious roles are as:

1) A place of worship
2) A centre of education
3) A judicial court, and as
4) A government centre for making political and administrative decisions.

The Mosque was the centre of all such activities in the past for two reasons.

Firstly, because the Prophet of Islām himself, gave it a pivotal role in his life. This, naturally, lead to his companions and followers to give it the same recognition. It may be mentioned here that Muslims are commanded to follow the Prophet (S.A.W.S) in every sphere of their lives as to them he is an ideal example of religious and spiritual practice.

Secondly, the Mosque gained a special place due to a distinctive character of the Islāmic faith; Islām requires that its followers shape their lives on the principle of obedience to Allāh and, since worship in Islām, is not an isolated act, rather it is an integral part of one’s whole life; the entire life of a Muslim, must thus, be based on a moral foundation, and an ethical and moral standard which must be evident in every aspect of the daily existence of both the community and the individual.

It was, therefore, natural for the Mosque, as a symbol of morality and piety, to become the centre of all activities, colouring the social and material life of the community. The decline of that consciousness led eventually to the loss by Islām of its initial power; the power which enabled it to spread Islām from southern Spain to the sub-continent of India in the first century of the Islāmic calendar.

• The Mosque as a Spiritual and Religious Centre
The Mosque as a religious centre, provides an environment for spiritual purification and inner strength. For an individual it provides an opportunity and a means for communication with Allāh, and for the community; a place for collective submission to Allāh. It also provides a place for sharing spiritual experiences and cementing brotherhood among people of the same faith.

As well as being a place to offer individual and congregational prayer it can also be used for performing voluntary prayers at any time of the day or night. The five daily prayers can aptly be described as a regular spiritual festival, while the Friday congregational prayer is akin to a spiritual and social festival. The Qur’ān stresses on collective prayer because of its superior spiritual benefit for the human soul when compared to prayer in isolation.

• The Mosque as an Educational center
The second most important role the Mosque has is that it serves as a centre for educational activities, in fact, it was an educational institution from the beginning. All the Prophets were, in reality, teachers and educators, their foremost duty being to teach people the art of living a balanced, spiritual life; starting from performing ablution to deeper devotional and meditational practices.

In the early centuries of Islām the Mosque was an educational centre where all forms of educational activities took place. Al-Qur’ān was taught there and Qur’ānic verses explained by the Prophet. The companions used to memorize and record the sayings of the Prophet within the Mosque. In one of the corners of the Prophet’s Mosque there was a raised platform (suffa) which served as a central place of student activity for those interested to know about faith, worship, and other matters. It was mostly an informal method of teaching, but later on it was organized in a systematic way.

• The Mosque as a social and administrative center
“It was inherent in the character of Islām that religion and politics could not be separated. The same individual served as a ruler and chief administrator in both fields, and in the same building. The Mosque was, thus, the centre of harmony for both politics and religion. This relationship found expression in the fact that the Mosque was placed in the centre of a coup.”

The Mosque, being the centre of the Muslim community, was the place where all political, judicial, and social decisions were taken during the time of the Prophet (S.A.W.S). Collections for emergency needs were made there and important matters discussed with the companions and tribal delegations. The Prophet (S.A.W.S) also made appeals for donations for military expeditions within the Mosque. He used to also decide judicial cases in the Mosque e.g. the case of a woman thief from Banū Makhzūm was decided by the Prophet in the Mosque. The Prophet conducted political negotiations and made decisions and contracts in the Mosque. Whenever he wanted to draw attention to a special issue he would call people to the Mosque and deliver a speech explaining the matter in a proper perspective.

• Administration of the Mosque
The Mosque, from the earliest days, was never considered to be anyone’s property. It has always remained God’s property and an endowment to the public. Its management and maintenance has always been held to be the duty of the ruler or the society of the area. Some Mosques used to be maintained by the ruler who also bore it’s expenses from the Bayt al Maal. Some modern Muslim states today, have ministries of Awqāf and religious affairs for their maintenance. These ministries look after Mosques and pay the salaries of staff employed within them. As far as general Mosques are concerned they are maintained by the community through donations and general financial assistance.

Since there is no organised clergy in Islām, each Mosque is an independent administrative unit and the Imām or Khateeb it’s central figure. He leads the five daily prayers and the Friday congregational prayer. Besides, the Imām, can also be a Mu’adhdhin, caretaker, and cleaner, depending on the size of the Mosque. There is usually an administrative committee also, selected from amongst the community to look after affairs of the Mosque and to arrange funds for it. However, it is the Imām who has to play a key role in the Mosque. Some qualities in an Imām have been accepted as a necessary requirement for his appointment e.g:

1) He should be highly learned. Learning here refers to religious knowledge.
2) He should be sturdy and of sound character.
3) He should be socially accepted.

Ibn Mas‘ūd has reported a hadīth of the Prophet regarding Imāmah which provides a basis for required qualities: Abū Masūd reported Allāh’s Messenger as saying: “The one most versed in Allāh’s Book should act as an Imām for the people; but if they are equally versed in reciting it, then one who has the most knowledge regarding the sunnah; if they are equal regarding the Sunnah, then the earliest of them to emigrate; if they emigrated at the same time, then the oldest amongst them. No person should lead another in prayer if the latter has authority over him or to sit at a place of honour in his house without his permission.

• Knowing a Mosque
All the Mosques in the Muslim world are purpose-built. Although Britain does have some beautiful purpose-built Mosques, the majority are house-Mosques. The community, according to its resources in such settings, purchased small terraced houses, dis-used churches or warehouses, and converted them into Mosques. Such purpose-built Mosques can be seen in almost every big city in the UK. A purpose-built Mosque has its own characteristics and offers certain facilities. A very good example of purpose-built Mosques in Britain are the Birmingham Central Mosque, the Regent Park Mosque in London, and the Central Mosque, Glasgow.

A visitor can find the following distinctive features in any purpose-built Mosque. These features do not depend on the size, shape, or style of a Mosque but owe their existence to the tradition and practice of the local Muslim community.

• Distinctive features
(1) The Minaret: A minaret is a tower, often capped with a miniature dome, attached to a Mosque. Although there are Mosques with four minarets, the common practice is to build one or two minarets only. It is a distinctive feature of a Mosque, and one can identify a Mosque by its minaret. Minarets are of different heights, some are two storied and some three or more. Most minarets have a balcony just under the top. In some Mosques the ‘mu’adhdhin’ used to make the call to prayer from the balcony.

(2) The Dome: The round structure on top of a Mosque is called a dome. This form, in particular, indicates that the building might be a Mosque. Though it has become a distinctive feature of a Mosque in certain regions, it is not an essential part of it. There are, nevertheless, Mosques with mausoleums of Muslim saints also. Domes are very useful in hot countries. They keep the inside of the building cool and airy. Perhaps architects thought it useful for transmitting clearer communication to the congregation also because when the ‘Khateeb’ speaks his voice gets amplified through the dome enabling the congregation to hear him clearly. It used to serve, to some extent, as a loudspeaker in this sense.

(3) The Main Prayer Hall: The most important room in a Mosque is its main prayer hall. Since bowing and prostration are essential parts of Muslim worship and prayer, seats are not placed in it. In hot countries mats made from palm leaves are usually used to cover the floor, but in cold countries and in the rich states of the Middle East, it’s halls are fully carpeted. The pattern on the carpet usually has lines running through it to mark the ‘Suff’ or rows in which worshippers stand. Keeping the hall clean and pure is an essential requirement, therefore, entering the prayer hall with shoes on is not permitted.

No picture or statue is allowed in the hall because this goes against the Islāmic concept of God. According to Islām, God does not incarnate and the attribution of any physical shape to Him is a sin. He, alone, is the object of worship. Associating anything with Him is the gravest sin. The Muslim congregation not only shows submission to Allāh but also indicates complete equality among fellow human beings. People belonging to different classes and races stand side by side in a row during prayer. No decoration is made on the walls of the hall. However, there are beautifully written verses from the Qur’ān in some Mosques. In some Mosques there are additional prayer rooms to accommodate more people also. Courtyards of Mosques are used as prayer rooms in hot countries.

(4) The Mihrāb: When entering the prayer hall of a Mosque one faces a wall called the qiblah wall which shows the direction of Makkah. Just in the middle of this wall is an alcove or niche called the ‘Mihrāb’. Originally this referred to a special place in the house for a respectable person to sit in.

Within the Mosque it is the site where the Imām stands to lead the congregational prayer. ‘Mihrābs’ indicate the exact direction for prayer. They are usually decorated beautifully with patterns and calligraphy, however, this is not essential. In some small house-Mosques it may assume the form of a special mark on the wall to indicate direction.

(5) The Minber: The stepped platform to one side of the ‘mihrāb’ is called ‘minber’. This refers to a raised platform used for addressing people. It is similar to the pulpit in a church. The Khateeb stands on one of the steps of the minber to address the congregation on Fridays and on other special occasions.

• Facilities in the Mosque
Facilities provided by Mosques include the following:

(1) Main Prayer Hall: The prayer hall of a Mosque serves as a centre of spiritual activities. The five daily prayers, the Friday congregational prayers and ‘Eid Festival prayers are conducted there. It also accommodates Qur’ānic study circles and special religious meetings. The hall is a peaceful place for individual prayer and supplication also.

(2) Madrasah (Islāmic Evening School): The evening school is an important institution which caters to the younger generation. Muslim children going through the British system of education tend to lose their sense of identity. It is, therefore, essential to provide them with basic information about their own religion and culture. Children at a Mosque evening school learn how to read the Qur’ān, and receive basic information about their religion and culture. Arrangements are also made for Arabic and Urdu language teaching. Religious education is an essential activity of the Mosque in most Muslim countries.

(3) Day Centre for the Elderly: Although the family institution of the Muslim community is strong and caring for others, the Muslim elderly, nevertheless, need special care. Due to language problems and cultural habits such persons face difficulties when placed together with other people. For this reason some Mosques, with the help of the Social Services Department, organize day centres for the elderly. A room with a kitchen is usually also offered to provide services to them. Tea and light refreshments are served daily, while newspapers, magazines, video and television are also available for entertainment. Other special serves are provided on request. This is a special feature of British Mosques. Muslim countries might consider it useful practice.

(4) Library and reading Room: A library and reading room are normally established in Mosques where materials on Islām and Muslim culture are available. Daily newspapers and magazines in Urdu, English, and Arabic are also usually available. Such libraries are developing all the time.

(5) Funeral Facilities: A mortuary is established in some Mosques to provide facilities for keeping dead bodies, and a place for handling and washing the dead. A large hall for funeral prayer adjacent to the mortuary is some times available, otherwise the main prayer hall can be used for this purpose. In Muslim countries special Mosques are built for funeral prayers. These are normally established adjacent to the graveyards.

(6) Social Meetings and Conferences: Some Mosques have a hall other than the main prayer hall which serves as a site for social gatherings and conferences organized by different organizations. Large furnaces for cooking are also provided in some Mosques.

(7) Youth Activities: Some Mosques provide facilities for youth activities, such as indoor games apart from the reading room and library. Youth are encouraged to organize activities there.

The mosque as an institution maintains its partial role. Religious education and spiritual activities like prayer, recitation of the Qur’an and meditation are flourishing. Religious gathering are also taking place, but no social or political activity is related to the Mosque nowadays. In Muslim countries Mosques are mostly used for prayers only. Inspite of all the limitations Mosque has a special place in the lives of the Muslim country.

This is only a summary of the whole report. If you are interested please read the whole report. The full report in PDF can be found here!


Useful reading:

(1) The people at the mosque

(2) London Mosques Projects - Victoria & Albert Museum

(3) List of Mosques in London

Some Miracles Of The Prophet (SAW)

Some Miracles Of The Prophet (SAW)
Taken from qldmuslims.org.au

Splitting of the Moon
"The Hour has drawn near, and the moon has been cleft asunder" [Qur'an 54:1]

Volume 6, Book 60, Number 388: Narrated Abdullah:
The moon was cleft asunder while we were in the company of the Prophet, and it became two parts. The Prophet said, Witness, witness (this miracle)."

Food Multiplication
Volume 4, Book 56, Number 780: Narrated Jabir:
My father had died in debt. So I came to the Prophet and said, "My father (died) leaving unpaid debts, and I have nothing except the yield of his date palms; and their yield for many years will not cover his debts. So please come with me, so that the creditors may not misbehave with me." The Prophet went round one of the heaps of dates and invoked (Allah), and then did the same with another heap and sat on it and said, "Measure (for them)." He paid them their rights and what remained was as much as had been paid to them.

Water Multiplication
Volume 4, Book 56, Number 779: Narrated 'Abdullah:
We used to consider miracles as Allah's Blessings, but you people consider them to be a warning. Once we were with Allah's Apostle on a journey, and we ran short of water. He said, "Bring the water remaining with you." The people brought a utensil containing a little water. He placed his hand in it and said, "Come to the blessed water, and the Blessing is from Allah." I saw the water flowing from among the fingers of Allah's Apostle , and no doubt, we heard the meal glorifying Allah, when it was being eaten (by him).

Volume 4, Book 56, Number 777: Narrated Al-Bara:
We were one-thousand-and-four-hundred persons on the day of Al-Hudaibiya (Treaty), and (at) Al-Hudaibiya (there) was a well. We drew out its water not leaving even a single drop. The Prophet sat at the edge of the well and asked for some water with which he rinsed his mouth and then he threw it out into the well. We stayed for a short while and then drew water from the well and quenched our thirst, and even our riding animals drank water to their satisfaction.

Volume 1, Book 7, Number 340: Narrated 'Imran:
Once we were traveling with the Prophet and we carried on traveling till the last part of the night and then we (halted at a place) and slept (deeply). There is nothing sweeter than sleep for a traveler in the last part of the night. So it was only the heat of the sun that made us to wake up and the first to wake up was so and so, then so and so and then so and so (the narrator 'Auf said that Abu Raja' had told him their names but he had forgotten them) and the fourth person to wake up was 'Umar bin Al-Khattab. And whenever the Prophet used to sleep, nobody would wake him up till he himself used to get up as we did not know what was happening (being revealed) to him in his sleep. So, 'Umar got up and saw the condition of the people, and he was a strict man, so he said, "Allahu Akbar" and raised his voice with Takbir, and kept on saying it loudly till the Prophet got up because of it. When he got up, the people informed him about what had happened to them. He said, "There is no harm (or it will not be harmful). Depart!" So they departed from that place, and after covering some distance the Prophet stopped and asked for some water to perform the ablution. So he performed the ablution and the call for the prayer was pronounced and he led the people in prayer. After he finished from the prayer, he saw a man sitting aloof who had not prayed with the people. He asked, "O so and so! What has prevented you from praying with us?" He replied, "I am junub and there is no water. " The Prophet said, "Perform tayammum with (clean) earth and that is sufficient for you."

Then the Prophet proceeded on and the people complained to him of thirst. Thereupon he got down and called a person (the narrator 'Auf added that Abu Raja' had named him but he had forgotten) and 'Ali, and ordered them to go and bring water. So they went in search of water and met a woman who was sitting on her camel between two bags of water. They asked, "Where can we find water?" She replied, "I was there (at the place of water) this hour yesterday and my people are behind me." They requested her to accompany them. She asked, "Where?" They said, "To Allah's Apostle ." She said, "Do you mean the man who is called the Sabi', (with a new religion)?" They replied, "Yes, the same person. So come along." They brought her to the Prophet and narrated the whole story. He said, "Help her to dismount." The Prophet asked for a pot, then he opened the mouths of the bags and poured some water into the pot. Then he closed the big openings of the bags and opened the small ones and the people were called upon to drink and water their animals. So they all watered their animals and they (too) all quenched their thirst and also gave water to others and last of all the Prophet gave a pot full of water to the person who was junub and told him to pour it over his body. The woman was standing and watching all that which they were doing with her water. By Allah, when her water bags were returned the looked like as if they were more full (of water) than they had been before (Miracle of Allah's Apostle) Then the Prophet ordered us to collect something for her; so dates, flour and sawiq were collected which amounted to a good meal that was put in a piece of cloth. She was helped to ride on her camel and that cloth full of food-stuff was also placed in front of her and then the Prophet said to her, "We have not taken your water but Allah has given water to us." She returned home late. Her relatives asked her: "O so and so what has delayed you?" She said, "A strange thing! Two men met me and took me to the man who is called the Sabi' and he did such and such a thing. By Allah, he is either the greatest magician between this and this (gesturing with her index and middle fingers raising them towards the sky indicating the heaven and the earth) or he is Allah's true Apostle."

Afterwards the Muslims used to attack the pagans around her abode but never touched her village. One day she said to her people, "I think that these people leave you purposely. Have you got any inclination to Islam?" They obeyed her and all of them embraced Islam.

Abu 'Abdultah said: The word saba'a means "The one who has deserted his old religion and embraced a new religion." Abul 'Ailya said, "The Sabis are a sect of people of the Scripture who recite the Book of Psalms."

Supplication for Rain
Volume 8, Book 73, Number 115:
Narrated Anas:A man came to the Prophet on a Friday while he (the Prophet) was delivering a sermon at Medina, and said, "There is lack of rain, so please invoke your Lord to bless us with the rain." The Prophet looked at the sky when no cloud could be detected. Then he invoked Allah for rain. Clouds started gathering together and it rained till the Medina valleys started flowing with water. It continued raining till the next Friday. Then that man (or some other man) stood up while the Prophet was delivering the Friday sermon, and said, "We are drowned; Please invoke your Lord to withhold it (rain) from us" The Prophet smiled and said twice or thrice, "O Allah! Please let it rain round about us and not upon us." The clouds started dispersing over Medina to the right and to the left, and it rained round about Medina and not upon Medina. Allah showed them (the people) the miracle of His Prophet and His response to his invocation.

Lights to guide Companions
Volume 1, Book 8, Number 454:
Narrated Anas bin Malik:Two of the companions of the Prophet departed from him on a dark night and were led by two lights like lamps (going in front of them from Allah as a miracle) lighting the way in front of them, and when they parted, each of them was accompanied by one of these lights till he reached their (respective) houses.

Crying of the stem of the Date-palm Tree
Volume 4, Book 56, Number 783: Narrated Ibn Umar:
The Prophet used to deliver his sermons while standing beside a trunk of a datepalm. When he had the pulpit made, he used it instead. The trunk started crying and the Prophet went to it, rubbing his hand over it (to stop its crying).

Glorification of Allah by the Prophet's meals
Volume 4, Book 56, Number 779: Narrated 'Abdullah:
We used to consider miracles as Allah's Blessings, but you people consider them to be a warning. Once we were with Allah's Apostle on a journey, and we ran short of water. He said, "Bring the water remaining with you." The people brought a utensil containing a little water. He placed his hand in it and said, "Come to the blessed water, and the Blessing is from Allah." I saw the water flowing from among the fingers of Allah's Apostle, and no doubt, we heard the meal glorifying Allah, when it was being eaten (by him).

The expulsion of a liar's corpse by the Earth
Volume 4, Book 56, Number 814: Narrated Anas:
There was a Christian who embraced Islam and read Surat-al-Baqara and Al-Imran, and he used to write (the revelations) for the Prophet. Later on he returned to Christianity again and he used to say: "Muhammad knows nothing but what I have written for him." Then Allah caused him to die, and the people buried him, but in the morning they saw that the earth had thrown his body out. They said, "This is the act of Muhammad and his companions. They dug the grave of our companion and took his body out of it because he had run away from them." They again dug the grave deeply for him, but in the morning they again saw that the earth had thrown his body out. They said, "This is an act of Muhammad and his companions. They dug the grave of our companion and threw his body outside it, for he had run away from them." They dug the grave for him as deep as they could, but in the morning they again saw that the earth had thrown his body out. So they believed that what had befallen him was not done by human beings and had to leave him thrown (on the ground).

The Speech of the Wolf
Volume 3, Book 39, Number 517: Narrated Abu Huraira:
The Prophet said, "While a man was riding a cow, it turned towards him and said, 'I have not been created for this purpose (i.e. carrying), I have been created for sloughing.l" The Prophet added, "I, Abu Bakr and 'Umar believe in the story." The Prophet went on, "A wolf caught a sheep, and when the shepherd chased it, the wolf said, 'Who will be its guard on the day of wild beasts, when there will be no shepherd for it except me?' "After narrating it, the Prophet said, "I, Abu Bakr and 'Umar too believe it." Abu Salama (a sub-narrator) said, "Abu Bakr and 'Umar were not present then."

It has been written that a wolf also spoke to one of the companions of the Prophet near Medina as narrated in Fath-al-Bari: Narrated Unais bin 'Amr: Ahban bin Aus said, "I was amongst my sheep. Suddenly a wolf caught a sheep and I shouted at it. The wolf sat on its tail and addressed me, saying, 'Who will look after it (i.e. the sheep) when you will be busy and not able to look after it? Do you forbid me the provision which Allah has provided me?' " Ahban added, "I clapped my hands and said, 'By Allah, I have never seen anything more curious and wonderful than this!' On that the wolf said, 'There is something (more curious) and wonderful than this; that is, Allah's Apostle in those palm trees, inviting people to Allah (i.e. Islam).' "Unais bin 'Amr further said, "Then Ahban went to Allah's Apostle and informed him what happened and embraced Islam.)" palm trees or other trees and share the fruits with me."

The Prophet's Night Journey to Jerusalem (Arabic: Israa) and Ascent to the Heavens (Arabic: Miraj)
Volume 5, Book 58, Number 228: Narrated Ibn 'Abbas:
Regarding the Statement of Allah""And We granted the vision (Ascension to the heavens) which We made you see (as an actual eye witness) was only made as a trial for the people." (17.60)

Ibn Abbas added: The sights which Allah's Apostle was shown on the Night Journey when he was taken to Bait-ul Maqdis (i.e. Jerusalem) were actual sights, (not dreams). And the Cursed Tree (mentioned) in the Quran is the tree of Zaqqum (itself) .

Volume 4, Book 54, Number 462: Narrated Ibn Abbas:
The Prophet said, "On the night of my Ascent to the Heaven, I saw Moses who was a tall brown curly-haired man as if he was one of the men of Shan'awa tribe, and I saw Jesus, a man of medium height and moderate complexion inclined to the red and white colors and of lank hair. I also saw Malik, the gate-keeper of the (Hell) Fire and Ad-Dajjal amongst the signs which Allah showed me." (The Prophet then recited the Holy Verse): "So be not you in doubt of meeting him' when you met Moses during the night of Mi'raj over the heavens" (32.23)

Narrated Anas and Abu Bakra: "The Prophet said, "The angels will guard Medina from Ad-Dajjal (who will not be able to enter the city of Medina)."

Volume 5, Book 58, Number 227: Narrated Abbas bin Malik:
Malik bin Sasaa said that Allah's Apostle described to them his Night Journey saying, "While I was lying in Al-Hatim or Al-Hijr, suddenly someone came to me and cut my body open from here to here." I asked Al-Jarud who was by my side, "What does he mean?" He said, "It means from his throat to his pubic area," or said, "From the top of the chest." The Prophet further said, "He then took out my heart. Then a gold tray of Belief was brought to me and my heart was washed and was filled (with Belief) and then returned to its original place. Then a white animal which was smaller than a mule and bigger than a donkey was brought to me." (On this Al-Jarud asked, "Was it the Buraq, O Abu Hamza?" I (i.e. Anas) replied in the affirmative). The Prophet said, "The animal's step (was so wide that it) reached the farthest point within the reach of the animal's sight. I was carried on it, and Gabriel set out with me till we reached the nearest heaven.

When he asked for the gate to be opened, it was asked, 'Who is it?' Gabriel answered, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has Muhammad been called?' Gabriel replied in the affirmative. Then it was said, 'He is welcomed. What an excellent visit his is!' The gate was opened, and when I went over the first heaven, I saw Adam there. Gabriel said (to me). 'This is your father, Adam; pay him your greetings.' So I greeted him and he returned the greeting to me and said, 'You are welcomed, O pious son and pious Prophet.' Then Gabriel ascended with me till we reached the second heaven. Gabriel asked for the gate to be opened. It was asked, 'Who is it?' Gabriel answered, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel answered in the affirmative. Then it was said, 'He is welcomed. What an excellent visit his is!' The gate was opened.

When I went over the second heaven, there I saw Yahya (i.e. John) and 'Isa (i.e. Jesus) who were cousins of each other. Gabriel said (to me), 'These are John and Jesus; pay them your greetings.' So I greeted them and both of them returned my greetings to me and said, 'You are welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with me to the third heaven and asked for its gate to be opened. It was asked, 'Who is it?' Gabriel replied, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said, 'He is welcomed, what an excellent visit his is!' The gate was opened, and when I went over the third heaven there I saw Joseph. Gabriel said (to me), 'This is Joseph; pay him your greetings.' So I greeted him and he returned the greeting to me and said, 'You are welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with me to the fourth heaven and asked for its gate to be opened. It was asked, 'Who is it?' Gabriel replied, 'Gabriel' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said, 'He is welcomed, what an excel lent visit his is!'

The gate was opened, and when I went over the fourth heaven, there I saw Idris. Gabriel said (to me), 'This is Idris; pay him your greetings.' So I greeted him and he returned the greeting to me and said, 'You are welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with me to the fifth heaven and asked for its gate to be opened. It was asked, 'Who is it?' Gabriel replied, 'Gabriel.' It was asked. 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said He is welcomed, what an excellent visit his is! So when I went over the fifth heaven, there I saw Harun (i.e. Aaron), Gabriel said, (to me). This is Aaron; pay him your greetings.' I greeted him and he returned the greeting to me and said, 'You are welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with me to the sixth heaven and asked for its gate to be opened. It was asked. 'Who is it?' Gabriel replied, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. It was said, 'He is welcomed. What an excellent visit his is!'

When I went (over the sixth heaven), there I saw Moses. Gabriel said (to me),' This is Moses; pay him your greeting. So I greeted him and he returned the greetings to me and said, 'You are welcomed, O pious brother and pious Prophet.' When I left him (i.e. Moses) he wept. Someone asked him, 'What makes you weep?' Moses said, 'I weep because after me there has been sent (as Prophet) a young man whose followers will enter Paradise in greater numbers than my followers.' Then Gabriel ascended with me to the seventh heaven and asked for its gate to be opened. It was asked, 'Who is it?' Gabriel replied, 'Gabriel.' It was asked,' Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said, 'He is welcomed. What an excellent visit his is!'

So when I went (over the seventh heaven), there I saw Abraham. Gabriel said (to me), 'This is your father; pay your greetings to him.' So I greeted him and he returned the greetings to me and said, 'You are welcomed, O pious son and pious Prophet.' Then I was made to ascend to Sidrat-ul-Muntaha (i.e. the Lote Tree of the utmost boundary) Behold! Its fruits were like the jars of Hajr (i.e. a place near Medina) and its leaves were as big as the ears of elephants. Gabriel said, 'This is the Lote Tree of the utmost boundary) . Behold ! There ran four rivers, two were hidden and two were visible, I asked, 'What are these two kinds of rivers, O Gabriel?' He replied,' As for the hidden rivers, they are two rivers in Paradise and the visible rivers are the Nile and the Euphrates.'

Then Al-Bait-ul-Ma'mur (i.e. the Sacred House) was shown to me and a container full of wine and another full of milk and a third full of honey were brought to me. I took the milk. Gabriel remarked, 'This is the Islamic religion which you and your followers are following.' Then the prayers were enjoined on me: They were fifty prayers a day. When I returned, I passed by Moses who asked (me), 'What have you been ordered to do?' I replied, 'I have been ordered to offer fifty prayers a day.' Moses said, 'Your followers cannot bear fifty prayers a day, and by Allah, I have tested people before you, and I have tried my level best with Bani Israel (in vain). Go back to your Lord and ask for reduction to lessen your followers' burden.' So I went back, and Allah reduced ten prayers for me. Then again I came to Moses, but he repeated the same as he had said before. Then again I went back to Allah and He reduced ten more prayers. When I came back to Moses he said the same, I went back to Allah and He ordered me to observe ten prayers a day. When I came back to Moses, he repeated the same advice, so I went back to Allah and was ordered to observe five prayers a day.

When I came back to Moses, he said, 'What have you been ordered?' I replied, 'I have been ordered to observe five prayers a day.' He said, 'Your followers cannot bear five prayers a day, and no doubt, I have got an experience of the people before you, and I have tried my level best with Bani Israel, so go back to your Lord and ask for reduction to lessen your follower's burden.' I said, 'I have requested so much of my Lord that I feel ashamed, but I am satisfied now and surrender to Allah's Order.' When I left, I heard a voice saying, 'I have passed My Order and have lessened the burden of My Worshippers."

Why knowledge is better than wealth

Why knowledge is better than wealth
Taken from lutonmuslims.co.uk

Once ten wise men came to Hadhrat Ali (RA) and posed this question: 'Why is knowledge better than wealth?' Each of these men demanded a seperate answer in turn.

Hadhrat Ali (RA) gave the following anwers:-

1. Knowledge is better than wealth because you guard wealth, whereas knowledge guards you.

2. Knowledge is better than wealth because the wealthy have enemies and the learned have many friends.

3. Knowledge is better than wealth because the former is a legacy of the Prophets, and the latter is a heritage of the Pharaohs.

4. Knowledge is better because it increases with distribution whereas wealth decreases.

5. Knowledge is better because a wealthy person generally becomes a miser.

6. Knowledge is better because unlike wealth, it cannot be stolen.

7. Knowledge is better because the wealthy person has to give an account of his wealth on the Day of Judgement.

8. Knowedge is better because it does not deteriorate on account of time, while wealth does.

9. Knowledge is better because the mind is illuminated by it, wheres welath tarnishes it.

10. Knowledge is better than wealth because the Pharaohs and the non-believers claimed divinity (God) on account of wealth.

'Whoever treads a way against the Sunnah of the Prophet(SAW) he will never reach his destination.' (Shaykh Saadi)

When Hajj becomes Fard & The different types of Hajj

HAJJ
Taken from fisabilillah.org

Hajj is the fifth pillar of Islam. It means pilgrimage, effort, and to set out for a place. It is an act of worship during the Hajj season. It is an obligation to be performed once in one’s life; more than that will be Nafl (supererogatory).

WHEN DOES HAJJ BECOME FARD?

For Hajj to become Fard the following conditions have to be found in an individual:
1. To be a Muslim.
2.To be physically matured.
3.To be physically capable of travelling, and performing Hajj, or at least having the support to be able to do so.
4. To have sufficient expenses for travelling, food, medication, accommodation, and any other necessary requirements.
5. To have sufficient wealth for one's dependents (if they are left behind) while performing the Hajj.
6. A route available being secure, (i.e. not dangerous).
7. A woman must not be in `Iddah. (3 menstrual periods after a divorce or 4 months and 10 days after the death of her spouse).
8. A woman must be accompanied by her husband or a mahram (an adult male whom she is not permitted to marry due to being closely related).

Once all the conditions are met the Hajj should be performed at the earliest possible opportunity. Failure to do so will mean that one is accountable to Allah for neglecting His Command.

If someone else alleviates an obstacle (e.g. provides the money), then too the Fard becomes established.

click picture to enlarge


THE THREE TYPES OF HAJJ
In regards to one’s own Hajj, there are three types that one can perform.

1. Qiran:
This is when a pilgrim enters Ihram with the intention of performing both `Umrah and Hajj together with one Ihram. The pilgrim, on arriving in Makkah, will first perform `Umrah followed by Hajj in the same Ihram; thus one remains in the same state of Ihram till the end of Hajj.

2. Tamattu`: The pilgrim dons the Ihram with the intention of both `Umrah and Hajj but with two separate states of Ihram. After `Umrah is completed the state of Ihram is lifted and one will have to re-enter Ihram before Hajj starts.

3. Ifrad:
The pilgrim, intends Hajj only. He enters the state of Ihram from the Miqat for Hajj, and stays in that state until Hajj.

Note: Whenever `Umrah, Ihram, Tawaf or Sa`y are referred to it is assumed that one has already read about them in the `Umrah section of this book, therefore their details will be omitted unless there are specific rules that apply for Hajj.

Note: Essentially the different types of Hajj are very similar. Besides the intention of the Ihram and the maintaining or shedding of it, there are very few differences. These will be pointed out in the following pages.

Note: If one enters the Miqat with the intention of either Ifrad or Qiran then one cannot change the intention to another type without giving Dam (Sacrifice). In the case of Tamattu` one can either give dam (sacrifice) or leave the Miqat and re-enter with another intention and Ihram.

(Recommended Reading):
1. Fisabilillah Publications Website: Your complete guide to Hajj & Umrah (easy to read and understand)

2. Kingdom of Saudi Arabia - Ministry of Islamic Affairs, Endowments, Da‘wah and Guidance: Guide to Hajj

3. Kingdom of Saudi Arabia - Ministry of Islamic Affairs, Endowments, Da‘wah and Guidance: Hajj Illustrated - step by step (this is a bit complex to operate but very interactive)

Sleeping and missing salaat al-fajr

Sleeping and missing salaat al-fajr
Shakawa Wahulool - Problems and Solutions, English Translation
Book by Sheikh Muhammed Salih Al-Munajjid

A brother complained: “I miss salaat al-Ffjr on most days, and I hardly ever pray it at the right time. Usually I do not wake up until after the sun has risen, or at best I wake up after the time for praying fajr in jamaa’ah. I have tried to wake up at the right time, with no success. What is the solution to this problem?”

All praise be to Allah. The solution to this problem, like others, has two aspects: theoretical and practical.

The theoretical aspect may be further broken down into two points:

(1) The Muslim should know the great status of salaat al-fajr in the sight of Allah, may He be glorified. The Prophet (peace and blessings of Allah be upon him) said: “Whoever prays the dawn prayer in congregation, it is as if he had prayed the whole night long.” (Muslim, p. 454, no. 656; al-Tirmidhi, 221).

The Prophet (peace and blessings of Allah be upon him) also said: “The most burdensome prayers for the hypocrites are salaat al-’isha’ and salaat al-fajr, but if they only knew what they contain, they would come even if they had to crawl.” (Reported by Imaam Ahmad, al-Musnad, 2/424; Saheeh al-Jaami’, 133).

“Whoever prays fajr is under the protection of Allah. Do not put yourselves in a situation where Allah has to call you to account for your negligence.” (Reported by al-Tabaraani, 7/267; Saheeh al-Jaami’, no. 6344).

“Angels come to you in shifts by night and by day. They meet at salaat al-fajr and salaat al-‘asr, then those who had stayed with you at night ascend, and are asked by the One Who knows better than they: ‘How did you find My servants?’ They say, ‘We left them when they were praying, and we came to them when they were praying.’” (Reported by al-Bukhaari, al-Fath, 2/33).

“The best of prayers in the sight of Allah is the dawn prayer on Friday, in congregation.” (Reported by Abu Na’eem in al-Hilyah, 7/207, and in al-Silsilah al-Saheehah, 1566).

According to a saheeh hadeeth: “Whoever prays al-Bardayn will enter Paradise.” (Reported by al-Bukhaari, al-Fath, 2/52). Al-Bardayn are fajr and ‘asr.

(2) The Muslim should understand the seriousness of missing salaat al-fajr. This is explained by the hadeeth already quoted:

“The most burdensome prayers for the hypocrites are salaat al-’isha’ and salaat al-Fajr…”

In al-Saheeh, it is reported that Ibn ‘Umar (may Allah be pleased with them both) said: “If we did not see a person at fajr and ‘isha’ prayers, we would think badly of him.” (Reported by al-Tabaraani in al-Mu’jam al-Kabeer, 12/271. Al-Haythami said, the men of al-Tabaraani are muwaththaqoon (trustworthy). al-Majma’, 2/40). They thought badly of a person who was absent from these two prayers because regular performance of them is an indication of a person’s faith and a measure of his sincerity. Other prayers may be easier to do because they are more convenient to a person’s circumstances and fit in with his work and his sleep, but only those who are determined and sincere, people whom one hopes are good people, will be able to pray fajr and ‘isha’ regularly in congregation.

Another hadeeth which indicates the seriousness of missing salaat al-fajr is: “Whoever prays fajr is under the protection of Allah. Do not put yourselves in a situation where Allah has to call you to account for your negligence, because whoever finds himself in this situation will be sorted out and then thrown on his face in the Fire of Hell.” (Reported by Muslim, p. 454).

These two points are sufficient to guarantee that the Muslim’s heart will burn with the concern to ensure that he does not miss fajr. The first motivates him to strive to earn the reward for fajr, and the second acts as a warning that will deter him from committing the sin of negligence.

The practical aspect of dealing with this problem includes a number of steps which the Muslim can take in order to get used to performing salaat al-fajr regularly in congregation. These steps include:

• Sleeping early. According to a saheeh hadeeth, the Prophet (peace and blessings of Allah be upon him) used to dislike sleeping before ‘isha’ and talking afterwards. The Muslim should not sleep before salaat al-’isha’ because it is obvious that most of those who sleep before it will spend the rest of the night feeling so tired and heavy that it will be as if they are ill.
• Also, the Muslim should not talk after ‘isha’, and the scholars have explained the reason why doing so is disliked: it is because doing so leads to people staying up late, which in turns leads to the fear that they will sleep and miss qiyaam al-layl, or the correct or preferred time for fajr prayer. The kind of talk that is disliked after ‘isha’, as the commentators explain, is that in which there is no clear benefit, but if there is some benefit – such as studying and gaining knowledge, learning stories of righteous people, speaking to a guest, spending time with one’s wife and family, speaking to travellers and taking care of them and their luggage, or any other permissible reason – then there is nothing wrong with it. This has no connection with the reasons for which many people stay up late nowadays, to do wrong and commit sin! So the Muslim should sleep early, so that he can wake up refreshed to pray fajr and avoid the kind of late nights that make him too tired to get up and pray fajr in congregation.
• It is a fact that people differ with regard to their need for sleep, so it is not possible to dictate a set number of hours that people should sleep, but each person should stick to the time that will give him enough sleep to wake up refreshed for salaat al-fajr. If a person knows from experience that sleeping after 11 p.m., for example, will mean that he cannot get up for fajr, then from an Islamic point of view he should not sleep any later than that… and so on.
• Making sure that one is clean (taahir) and reciting adhkaar (prayers) before sleeping. This helps a person to get up for fajr.
• Having a sincere intention and being determined, when going to sleep, that one will get up for fajr. But a person who goes to sleep hoping that the alarm will not go off, and that no one will come and wake him up, will not – with such a corrupt intention – be able to get up to pray fajr whilst he still has this bad intention.
• Remembering Allah as soon as one wakes up. Some people may initially wake up, then they go back to sleep again. But if a person remembers Allah straight after waking up, this will loosen one of the knots of Shaytaan, and will motivate him to get up. When he performs wudoo’, his determination becomes stronger, and Shaytaan is driven further away, and when he prays, his shaytaan is defeated, his balance (of good deeds) becomes heavier, and he will feel happy and energetic.
• Seeking help from one’s family and friends to pray fajr, and encouraging one another in this regard. This is essential, and is undoubtedly included in the words of Allah (interpretation of the meanings):
  “… Help you one another in al-birr and al-taqwa (virtue, righteousness and piety)…” [al-Maa’idah 5:2]
  “By al-‘asr (time). Verily! Man is in loss, except those who believe and do righteous good deeds, and recommend one another to the truth and recommend one another to patience.” [al-‘Asr 103:1-3]
• The Muslim should encourage his wife, for example by waking her up to pray fajr, and she should encourage him, no matter how tired and exhausted he may be. Children should also seek their father’s help to wake up, so he can wake them when it is time for the prayer. No father should say “They have exams, they are tired, let them sleep, poor kids.” It is a mistake to think that be doing this one is being a kind and merciful parent; true parental mercy means that the father wakes them up to worship Allah. “And enjoin al-salaah (the prayer) on your family, and be patient in offering them (the prayers)…” [Ta-Ha 20:132 – interpretation of the meaning].
• Just as family members should help and encourage one another to pray fajr, so brothers in Islam can also help one another. For example, university students living in the same residence or neighbours in the same neighbourhood can help one another by knocking on a neighbour’s door to wake him for prayer and helping him to worship Allah.
• Praying to Allah to help him to wake up to pray fajr in congregation. Du’aa’ is one of the greatest sources of strength and success in all things.
• Using various means of being woken up, such as alarm clocks. These should be put in the most appropriate place. Some people put the alarm clock next to their head, and when it rings, they turn if off at once and go straight back to sleep. Such a person should put the clock a little further away, so that he can feel that it is really waking him up.
  One can also arrange to receive alarm calls from the telephone company, and no Muslim should think that it is too much to pay for this service if he needs it, because this is spending in the way of Allah, and waking up to obey the command of Allah cannot be measured in terms of worldly wealth.
• Throwing water in the face of the person who is sleeping. The Prophet (peace and blessings of Allah be upon him) praised the man who gets up at night to pray, and wakes his wife, and when she refuses to get up, he throws water in her face; and he praised the woman who gets up at night to pray, and wakes her husband, and when he refuses to get up, she throws water in his face. (Reported by Imaam Ahmad in al-Musnad, 2/250; Saheeh al-Jaami’, 3494). Throwing water in a person’s face is one of the means of waking a person for prayer that is prescribed by sharee’ah. In fact it is quite refreshing and energizing. Some people may become enraged when woken in this manner, and they may shout and swear and issue threats, so the person who is seeking to wake another should employ wisdom and patience, and remember that the pens are lifted from the record of one who is sleeping (i.e., his deeds are not being recorded while he is asleep) – so he should put up with any bad treatment, and not let this put him off trying to wake people up for prayer.
• Not sleeping alone. The Prophet (peace and blessings of Allah be upon him) forbade any man to sleep alone. (Reported by Imaam Ahmad in al-Musnad, 2/91; al-Silsilah al-Saheehah, no. 60). Perhaps the wisdom behind this prohibition is that a person could sleep too long if there is no-one to wake him up for prayer.
• Not sleeping in remote places where it would not occur to anyone that someone could be sleeping there, such as a person sleeping on the roof of a house without telling his family where he is, or sleeping in a remote part of the house or student residence, so that no-one will know to wake him for prayer, but everyone will think that he is in the mosque when in fact he is fast asleep. Anyone who needs to sleep in a remote place should tell the people around him where he will be so that they can come and wake him.
• Being lively and active upon waking. One should get up straightaway, and not wake up in stages, as some people do. A person could be woken up several times, and each time he gets up, but when his friend leaves, he goes back to bed. Waking up in stages usually ends in failure, and the only way to prevent falling asleep again is to get up straight away.
• Not setting the alarm too early. If a person knows that there is still a long time to go until the time of the prayer, he may think, “I still have time, let me sleep a little more…” Everyone should know how to handle himself and avoid this situation.
• Lighting a lamp when waking up – or, in our modern times, switching on the light. This has the effect of dispelling sleepiness.
• Not staying up late, even to pray qiyaam al-layl. Some people may stay up late to pray qiyaam al-layl, then fall asleep a few minutes before fajr and be unable to wake up for the prayer. This happens a lot in Ramadaan – people stay up late and sleep a little while before fajr, so they miss the prayer. No doubt this is a grave error, because fard (obligatory) prayer should take precedence over naafil (supererogatory) prayer. So what about those who stay up late not to pray but to commit sin, or at best to do permissible things? The Shaytaan may make the idea of staying up late to discuss important matters attractive to some daa’iyahs (Islamic workers), then they sleep late and miss the prayer, thus losing much more than they gained.
• Not eating too much before going to sleep. Eating too much makes one sleep deeply. The one who eats a lot gets very tired, and sleeps a lot, thus losing a lot. So one should try to eat lightly in the evening.
• Warning about the misinterpretation of the sunnah to lie down after praying the sunnah of fajr. Some people may have heard the hadeeth in which the Prophet (peace and blessings of Allah be upon him) said: “When any one of you has prayed, let him lie down on his right side.” (Reported by al-Tirmidhi, no. 420; Saheeh al-Jaami’, 642). It was also reported that when the Prophet (peace and blessings of Allah be upon him) had prayed the sunnah of fajr, he would lie down, then Bilaal would call him to prayer, and he would stand up to pray. People may have heard these ahaadeeth, and be keen to follow this proven sunnah, but they do not understand how to do it properly. So a person may pray the sunnah of fajr, then lie down on his right side, and fall fast asleep until the sun rises. This is because of a lack of proper understanding. The lying down is not for the purpose of sleeping, and Bilaal used to come and tell the Prophet (peace and blessings of Allah be upon him) when it was time to pray. Moreover, as was reported by Imaam Ahmad and Ibn Hibbaan in a saheeh hadeeth, if the Prophet (peace and blessings of Allah be upon him) wanted to rest before fajr, he would put his head on his right palm, propped up on his elbow. (Reported by Ahmad in al-Musnad, 5/298; Saheeh al-Jaami’, no. 4752). This kind of resting prevents one from falling fast asleep, because in this case one’s head is propped up on one’s palm and elbow, and will drop if one dozes off, thus waking one up again. In addition to this, Bilaal was entrusted with the responsibility of waking the Prophet (peace and blessings of Allah be upon him) for the fajr prayer.
• Praying qiyaam al-layl late in the night, just before fajr, so that when one finishes witr, the call for fajr prayer is given, making the worship continuous. The night prayer should be offered during the last third of the night – which is the preferred time – and immediately followed by the fajr prayer, whilst one is feeling awake and energetic.
• Following the example of the Prophet (peace and blessings of Allah be upon him) in lying down to sleep. So a person should lie on his right side, placing his right cheek on his right hand. This position makes it easy to wake up. The best guidance is the guidance of Muhammad (peace and blessings of Allah be upon him), and this is better than sleeping in any other position which may make it difficult to wake up.
• Helping oneself by taking a nap during the day, because this will help a person by making him need less sleep at night.
• Not sleeping after ‘asr or maghrib, because this will make a person sleep late, and whoever sleeps late will find it difficult to wake up.
• Finally, sincere devotion to Allah is the best thing to motivate a person to get up for prayer, because Allah is the One Who is controlling all means of help. If a person has that true sincerity and his heart is burning with devotion to Allah, then Allah will help him to get up to pray fajr in congregation, even if he goes to sleep only a few moments before fajr.

This sincerity and devotion may cause some very enthusiastic people to find unusual ways to help themselves to wake up to pray, which is a sign of their eagerness and keenness. One of them may set a number of alarm clocks to wake him up, setting each one a few minutes later than the other, so that if he turns the first one off, the next one will wake him a few moments later, and so on. Another may tie a string to his wrist, with the other end dangling from his window, so that when one of his friends passes by on his way to the mosque, he can pull on the string and wake him for fajr prayer.

See what can be achieved with sincerity and determination, may Allah guide you! But the bitter truth is that weakness of faith and lack of sincerity are widespread among people nowadays, as we can see from the small numbers of people to be found praying in the mosques at fajr, despite the fact that there are so many people living around the mosques in many neighbourhoods.

But no doubt there are people who sleep so heavily that it is almost like an illness, and they may be excused, because the matter is beyond their control. People in this situation should turn to Allah for help, and do everything that they possibly can, and visit the doctor, to try to find a cure.

Finally, a word about a well known phenomenon: some people claim that there is a hadeeth which says that the person who wants to get up for fajr should recite the last part of Soorat al-Kahf before sleeping, and have the intention in his heart to get up at a certain hour, and this will make him get up at that time. They claim that this is a tried and tested method. Our response is that there is no such saheeh hadeeth, and this carries no weight whatsoever. The best guidance is the guidance of Muhammad (peace and blessings of Allah be upon him).