The Correct way of Following the Imaam in Salaah

Shaykh Muhammad Saalih al-‘Uthaymeen (may Allaah have mercy on him) wrote: Is it the takbeer of the Imaam (i.e. his voice) that should be considered [in following him] or his movement?

Response: What should be considered in following the Imaam is the action except when you cannot see him; then in this case you are excused. If the Imaam says, Allaahu akbar while going for prostration, and ends the takbeer before reaching the ground, do not prostrate. Al-Baraa’ bin ‘Aazib (may Allah be pleased with him) said: “When the Messenger of Allah (sallallaahu alayhi wasallam) said, ‘Sami’a Allaahu liman hamidah’, none of us would bend his back [to start prostrating] until the Prophet (sallallaahu alayhi wasallam) went down into prostration, then we would go down into prostration after him.”[1] This is the etiquette.

Therefore, what should be taking into consideration is the action [of the Imaam and not his voice]. However, a person may be far away where he cannot see the Imaam, in this case, the voice should be considered in following the Imaam based on the saying of Allah the most High: “So fear Allah as much as you are able…” [At-Taghaabun: 16]

  

Source: Sifah as-Salaah, p. 211-212 by Shaykh Muhammad Saalih al-'Uthaymeen

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[1] This means that whoever is praying behind an Imaam should not move to the next posture of the prayer until the Imaam has reached it.

Neglected Adhkaar after Iqaamah

Dr. Abdul ‘Azeem bin Badawee wrote:

When the Mu’adhdhin is done with the Adhaan or iqaamah and the listener repeated what he said, the listener should then say what is stated in the following two hadeeth: Abdullaah Ibn ‘Amr reported that he heard the Prophet (sallallaahu alayhi wasallam) say, “If you hear the Mu’adhdhin, repeat what he says and then send Salaah upon me, for whoever sends Salaah upon me once, Allaah will send Salaah upon him ten times. Then ask Allah to grant me the position of al-waseelah as it is a rank in Paradise that is reserved for a slave among the slaves of Allah and I hope that it will be me. Whoever asks for me to have al-waseelah will be assured of my intercession.”

Jabir reported that the Messenger of Allaah (sallallaahu alayhi wasallam) said, “Whoever says upon hearing the call to prayer, ‘O Allah, Lord of this perfect call and the prayer about to be performed, grant Muhammad al-waseelah and al-fadeelah, and resurrect him to the praiseworthy position that You had promised him,’ will be granted my intercession on the Day of Resurrection.”

Source: Al-Wajeez fee Fiqh as-Sunnah wal-Kitaab al-‘Azeez, p. 95 by Dr. Abdul-‘Azeem bin Badawee

Shaykh al-Albaanee explained:

“That which the one hears the Iqaamah is required to say [after the Iqaamah] is similar to what the one who hears the Adhaan is required to do such as repeating what the Mu’adhdhin says, sending Salaah upon the Prophet and asking for al-waseelah for him … due to the generality of the Prophet’s saying: ‘If you hear the Mu’adhdhin, repeat what he says..’  This is because Iqaamah is regarded as Adhaan both linguistically and technically based on the Prophet’s saying: “Between every two calls to prayer (Adhaan), is a prayer.” Meaning Adhaan and Iqaamah.”

Source: Athamar al-Mustataab fee Fiqh as-Sunnah wal-Kitaab, p. 214, by Muhammad Naasir ad-Deen al-Albaanee

The Abandoned Sunnah of Praying Naafilah

One of the abandoned Sunnah today is to perform voluntary prayers where people will not see someone. The Prophet (sallallaahu alayhi wasallam) said: “The prayer of a man where no one will see him is twenty five times more rewardable than his prayer where people will see him.” Recorded by Aboo Ya’laa with a saheeh isnad; al-Albaanee classified it saheeh in Saheeh al-Jaami’ as-Sagheer (no. 3821)

Source: Sunan Mahjoorah, p. 32 by Shaykh Muhammad Sa’eed Raslaan

Engaging in Sports in Schools is Haraam for Girls

Shaykh ‘Abd al-Kareem al-Khudayr (may Allah preserve him) was asked: 

With regard to the introduction of physical education in girls’ schools in such a way that it does not contradict Islamic teachings, what is the ruling on introducing this course into girls’ education? 

He replied: Demanding the introduction of physical education in girls’ schools is following in the footsteps of the Shaytaan, which Allah, may He be exalted, has forbidden to us in the verses in which He says: “O mankind! Eat of that which is lawful and good on the earth, and follow not the footsteps of Shaytaan (Satan). Verily, he is to you an open enemy” [Soorah al-Baqarah: 168]

“O you who believe! Enter perfectly in Islam (by obeying all the rules and regulations of the Islamic religion) and follow not the footsteps of Shaytaan (Satan). Verily! He is to you a plain enemy” [Soorah al-Baqarah: 208]

“And of the cattle (are some) for burden (like camels etc.) and (some are) small (unable to carry burden like sheep, goats etc. for food, meat, milk, wool etc.). Eat of what Allah has provided for you, and follow not the footsteps of Shaytaan (Satan). Surely he is to you an open enemy” [Soorah al-An‘aam: 142]

“O you who believe! Follow not the footsteps of Shaytaan (Satan). And whosoever follows the footsteps of Shaytaan (Satan), then, verily he commands Al-Fahsha (i.e. to commit indecency (illegal sexual intercourse, etc.)), and Al-Munkar (disbelief and polytheism (i.e. to do evil and wicked deeds; to speak or to do what is forbidden in Islam, etc.))” [Soorah an-Noor: 21]. 

Allah has made it perfectly clear to us that the Shaytaan is an enemy to us, and He has commanded us to take him as an enemy. The Shaytaan is eager to lead the children of Adam astray, as he swore to do by the might of Allah, may He be glorified and exalted, when he said – as Allah tells us – : “ ‘By Your Might, then I will surely mislead them all’” [Soorah Saad :82]. 

If we look at what the Shaytaan did, as a result of this so-called sport, stirring up enmity and resentment, and barring people from remembering Allah – as is obvious to everyone – (then we will realize how serious the matter is). It is sufficient for us to remember what happened to neighbouring countries when they ignored the commands of Allah, may He be glorified and exalted, and followed the footsteps of the Shaytaan.

The first step was playing sports in modest clothing, in women-only environments, then they gave up these conditions gradually, little by little, until it ended up with the situation that no caring and mature-thinking Muslim could approve of, let alone anyone who is religiously committed. If men are expected to prepare themselves and be physically strong, then women are expected to focus on their role by staying at home and raising the next generation with religious commitment, good morals, virtues and Islamic etiquette.

What I have no doubt about is that playing sports in school, for girls, is Haraam, because of the negative consequences that result from it, as is obvious to anyone who has a mind to think. It is not permissible to demand it, let alone approve of it. 

Source: Fataawa ash-Shaykh ‘Abd al-Kareem al-Khudayr (1/21, 22). Click here fore more details

Fearing Hypocrisy is Among the Signs of Strong Eemaan

Imaam Ibn Qayyim al-Jawziyyah stated:

The entire content of the Qur’aan was almost about their affair because of their abundance on the surface of the earth and in the hollow of graves. The regions of the earth will not be devoid of them so that the believers will not feel desolated on the roads, have their means of livelihood disrupted and snatched away by monsters and wild animal in the filly. Hudhayfah (may Allah be pleased with him) heard a man saying: “O Allah, destroy the hypocrites.” So he said: “O nephew! If the hypocrites were to be destroyed, you will feel desolated on the roads due to the fewness of the passers-by.”

By Allah, the fear of hypocrisy cut off the hearts of the first forerunners [in faith] on account of their knowledge of its subtleness, its gravity and details. They used to have evil thoughts about themselves for fear of being one of the hypocrites. ‘Umar bin Khattaab once said to Hudhayfah (may Allah be pleased with them both): “O Hudhayfah, I implore you by Allah, did the Messenger of Allah mention me among them (the hypocrites)?” He replied, “No, and I will never purify anyone after you.” Ibn Abee Mulaykah said: “I met thirty Companions of the Prophet; they would all fear that they might be guilty of hypocrisy, and not one of them said his Eemaan was like that of Jibreel and Meekaa’eel.” Al-Bukhaaree recorded it.[1]

It is related that al-Hasan al-Basree said: “No one feels safe from it but a hypocrite and no one fears it but the believer.” It was reported from one of the companions of the Prophet (sallallahu alayhi wasallam) that he used to say in his supplication: “O Allah, I seek refuge with You from the Khushoo’ (concentration and humility) of hypocrisy.” He was asked, “What is the Khushoo’ of hypocrisy?” He answered, “This is when the body is seen having Khushoo while the heart is devoid of it!”

By Allah, the hearts of those people were filled with Eemaan and certainty, their fear of hypocrisy was great, and their concern for it was heavy. As for others, many of them, their Eemaan does not exceed their throats but they claim that their Eemaan is like that of angel Jibreel and Meekaa’eel!

Source: Madaarij as-Saalikeen bayna Manaazil (Iyyaaka Na’bud wa Iyyaaka Nasta‘een)by Ibn Qayyim al-Jawziyyah

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[1] Reported by al-Bukhaaree

What Makes Children Become Dutiful To Their Fathers

Imaam Ibn Qayyim said: 

Some of the people of knowledge have stated that Allah – exalted be He - will question the father concerning his child on the Day of Resurrection before He will question the son concerning his father. Just as the father has a right upon his son, the son also has a right upon his father as stated by Allah the Most High:  “And We have enjoyed on man to be good and dutiful to his parents.” [Soorah al-Ankaboot: 8]

Allah also said: “O you who believe! Ward off yourselves and your families against a fire whose fuel is men and stones.” [Soorah at-Tahreem: 6]

Alee bin Abee Taalib said [that it means]: “Teach them and discipline them.”

Allah said: “Worship Allah and join none with Him (in worship); and do good to parents, kinsfolk, orphans.” [Soorah an-Nisaa’: 36]

The Prophet (peace and blessings of Allah be upon him) said: “Be just among your children.”[1]

So the advice of Allah to the fathers regarding their children preceded His advice to children regarding their fathers. Allah the most High said: “And kill not your children for fear of poverty.” [Soorah Al-Israa’: 31].

Whoever is careless about teaching his child what will be beneficial to him and neglected him, such a person has indeed done a great harm to the child. The corruption of most children came from the fathers, their carelessness and abandonment of teaching them the obligations and recommendations of the religion. So, they wasted them while at their tender age and as such, the children may not benefit themselves or their fathers in their old age. One of the fathers reproached his son for being undutiful to him and the son replied saying: “Dear father, you were undutiful to me while I was young, so I will be undutiful to you in your old age; you wasted me while I was a child, so I will waste you in your old age.”

Source: Tuhfah al-Mawdood bi Ahkaam al-Mawlood, p.200-201 by Ibn Qayyim al-Jawziyyah

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[1] Recorded by Aboo Daawood (3544)

The Sunnah and Innovation cannot Co-exist

Shaykh Saalih bin Fawzaan stated:

 It has been narrated from the righteous predecessors that: “People never introduce an innovation (into the religion) except that they lose the like of it from the Sunnah”

This is because the Sunnah and innovation cannot co-exist except that one of them will eliminate the other. Therefore, a person cannot be an innovator and Sunni (at the same time); rather he is either an innovator or a Sunni (one upon the Sunnah). Both attributes cannot co-exist in him; one of them must eliminate the other. This is one of the dangers of innovation.

This reported wisdom is confirmed through experience; its proof is that you find the followers of innovations despising authentic ahadith and the Sunan (ways of guidance of Allah’s messenger). The worst enemy to them and the most detestable of what they hear is to say: ‘So and so hadeeth forbids or prohibits this”.

They do not want to hear the ahadith or Sunan that oppose what they are upon. This is a sign that the Sunnah and innovation cannot coexist. As for the person upon the Sunnah, if he hears a hadeeth from the Messenger of Allaah (sallallahu alayhi wasallam), he feels happy with that and adds good to (his) good, and more knowledge to (his) knowledge.

The one upon the Sunnah is happy with the hadeeth of the Messenger of Allaah (sallallahu alayhi wasallam) whereas the follower of innovation flees from them. This is something clear regarding the innovators; they wage war against the Sunan because it suppresses what they possess of innovations. This contains discouragement from innovations; that innovations wipe out the Sunan and as well, remove the love of the Sunan from the hearts.

Source: A Gift to the Reader in Annotation of Sharh as-Sunnah, vol. 1, p. 76-79 by Dr, Saalih bin Fawzaan bin Abdullah al-Fawzaan.

Muslims Are Divided Into Two Groups

Shaykh Saalih bin Abdul-‘Azeez bin Muhammad Aal-Shaykh stated:

“Muslims are of two groups: Salafis and Khalafis. As for the Salafis, they are the followers of the Salafus-Saalih (first three generations of Muslims); while the Khalafis are the followers of the understanding of the Khalaf and they are called innovators. This is because everyone who is not pleased with the way of the Salafus-Saalih in knowledge and action, and understanding and fiqh then he is a khalafi, an innovator… As such, it should be said to everyone who does an action which is not upon the way of the Salaf and their understanding of the texts of the Book and Sunnah: you are a liar, an innovator, a follower of other than the way of the Believers.”

Source:  Refer to Haadhihi Mafaaheemunaa, p. 215-218 by Shaykh Saalih bin Abdul-Azeez bin Muhammad Aal-Shaykh

Levels of People in Understanding the Qur’aan and Sunnah

Shaykh Muhammad ‘Eed al-Abbaasee said,

 “… However, people are of differing types with regards to understanding and comprehension. So from them is the unlearned one who does not understand the meanings of the Glorious Qur’aan and the noble hadeeth, nor does he have the ability to deduce (rulings) from them, nor can he comprehend what is sought from them. Among them is the scholar who has understanding of the verses and the ahaadeeth and is aware of what rulings can be derived from them: he has the ability to deal with the apparent differences between them and he understands the Arabic language and its ways. And from them are those that are (at a level) between these two. They are not ignorant. But they do not have the knowledge to derive rulings, nor do they have the ability to understand what is being indicated to by the text; rather, they have some knowledge, awareness, understanding and contemplation. However, they do not reach the level of the scholar and the one who has penetrating insight into the Book and the Sunnah. So these are the levels of the people; and between them there are many varying grades.

The scholars call the first type of people muqallid, the second type are technically referred to as mujtahid, and the third type are technically referred to as muttabi’. The obligation upon the people of the first type is to perform taqleed of any scholar of the Book and the Sunnah who is reliable in his knowledge and religion. The obligation upon the second type of people is to perform ijtihaad in understanding what is indicated by (the text of) the Book and Sunnah, and then to follow it and to direct the people upon it. The obligation upon the third type is to follow (ittibaa’) those Sharee’ah evidences that they are aware of from the scholars. So whoever has the ability to perform ijtihaad, then taqleed and ittibaa’ of others is not lawful to him except in cases of necessity…whoever has the ability to perform ittibaa’ then taqleed and ijtihaad are not lawful to him. Whoever does not have the ability to perform ijtihaad nor ittibaa’ then taqleed is obligatory upon him. The proof of this is that the basic rule upon everyone is to follow (ittibaa’) the Book and the Sunnah if they have the ability, just as Allaah, the most perfect, said. “Follow what has been sent down from your Lord, and do not make ittibaa’ of friends and protectors other than Him.” [Sooratul-A’raaf 7:3].

“Take what the messenger gives you, and abstain from that which he prohibits you.” [Sooratul-Hashr 59:7].

So if a Muslim does not have the ability to understand the Book and the Sunnah, nor to deduce rulings from them, then he descends to the level of ittibaa’. If he does not have the ability to do this, then he descends to the lowest level, which is taqleed; and this is when he enters into Allaah the Exalter’s saying: “Ask the people of knowledge if you do not know.” [Sooratun-Nahl 16:43].

Source: Bid’ah at-Ta’assubul-Madhhabee, p. 14-15 by Muhammad ‘Eed al-Abbaasee, A Return to the Sunnah, p. 66-67 compiled by Maaz Qureshi

The Sign of Respecting Allah’s Obligations

Imaam Ibn Qayyim wrote:

The sign of respecting the obligations of Allah is guarding their times and limits, inspecting their pillars, obligations and perfection, eagerness to perform them during their times and hastening to them at the time of their compulsion, and being sad,  depressed  and grieved when one of their rights is missed. An example of this is a person who feels sad for missing the congregational prayer and knows that his prayer will be accepted from him if he prays alone, but he has missed twenty-seven rewards. If a man who engages in buying and selling misses a single deal whose value is twenty-seven dinars in his town without travelling or having any difficultly, he would have bitten his fingers in regret and sorrow. So how about every multiple that congregational prayer multiplies of good, which is better than a thousand, a million or as Allah wills?

Hence, if a person misses this gain - though most scholars are of the view that he has no prayer - and his heart remains calm, devoid of this calamity without panicking because of it, this shows lack of respect for Allah’s command in his heart. The same applies if he misses the earliest period of the prayer, which is pleasing to Allah the most High or misses the first row that Allah and His angels send Salaah upon those on its right side; and if a person were to know its merit, he would have fought with sword for it or draw a lot.

Similar to this is missing the congregational Prayer that has several worshippers, the (reward of) the prayer is multiplied by the abundance or fewness of the congregation; the larger a congregation, the dearer it is to Allah. In addition, the more footsteps, the better; one footstep will wipe away sin while the other will elevate in degree. Another instance is the lack of humility in Prayer and the presence of heart in front of Allah while performing it, which is the spirit and essence of the prayer. A prayer without humility or presence of heart is like a dead body that is bereft of soul. Would a servant not be shy to offer a dead slave boy or slave girl to the Creator? What does this servant think will happen if such gift is intended for a king, a leader or similar individual?

Likewise is the prayer that is devoid of humility, presence of heart and devotion to Allah the most High, it is similar to this dead slave that he intended to offer as a present to some kings. For this reason, Allah will not accept it is from him and if he misses an obligation from the rulings of the world, he will not be rewarded for it. Hence, a person will not gain anything from his prayer except what he comprehends from it as recorded in the Sunan and Musnad Imam Ahmad that the Prophet (sallallaahu alayhi wasallam) said: “A servant may offer a prayer and nothing will be written for him except half of it, or one third of it or one fourth of it or one fifth of it until it reaches one tenth of it.”[1]

Source: Al-Waabil as-Sayyib min al-Kalim at-Tayyib, p. 23 by Ibn Qayyim al-Jawziyyah (may Allah have mercy on him).

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[1] Classified saheeh by al-Albaanee in Salaatut-Taraaweeh (42)

Making a Choice Between Stricter and Easier Fatwa

Shaykh Muhammad bin Saalih al-Uthaymeen (may Allah have mercy on him) said:

If the scholars give an individual different fatwas, or if there is a difference in what he hears of their exhortations and advice, for example, then he should follow the one who he thinks is closer to the truth in terms of his knowledge and religious commitment. If the two men are equal in terms of knowledge and religious commitment, in his view, then in this case some of the scholars said that he should follow the view that is stricter. 

However, it was also said that he should follow that which is easier, and this is the correct view, because if the fatwas are equal in terms of evidence, then you should follow that which is easier, because the religion of Allah, may He be glorified and exalted, is based on ease and simplicity, not on hardship and difficulty. ‘Aa’ishah (may Allah be pleased with her) stated that the Messenger of Allah (sallallaahu alayhi wasallam) was never given the choice between two things but he would choose the easier of the two, so long as it was not a sin.[1] 

 Source: Kitaab al-‘Ilm, p. 152-153 by Shaykh Muhammad bin Saalih al-‘Uthaymeen

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[1] Recorded by al-Bukhaaree and Muslim

Gains of Restraining the Soul from Evil Desires

Imaam Ibn Qayyim (may Allah have mercy on him) wrote:

 If you ponder over the seven categories of people whom Allah will shelter under the shade of His Throne – on a day in which there will be no other shade except His shade – you will recognize that they only attain that shade by opposing base desires. The powerful and capable leader will not be able to do justice, except by opposing his desires; the youth who prefers the worship of Allah to the callings of juvenility would not have been able to do that if he did not go against his desires.

The man whose heart was attached to the mosques was only able to bear that by countering his desire that was calling him to places of pleasure. The one who spends and conceals his charity from his left hand would not have been able to achieve that if not for his subdual of his desires. The one that was invited by a beautiful and noble woman but he feared Allah and opposed his desires.

Resistance to his desires made the one who remembered Allah in seclusion and shed tears due to the fear of Allah attain that. Therefore, the heat of the standing, its perspiration and intensity will not be a problem to them on the Day of Resurrection while the companions of desires suffer from heat and sweat in excess, and they will be waiting to enter the prison of desires after that.

We ask Allah to protect us from the desires of our souls that command evil; and may He make our desires follow what He loves and He is pleased with, for He has power over everything and worthy of response.

Source: Rawdah al-Muhibbeen wa Nuzhah al-Mushtaaqeen by Ibn Qayyim al-Jawziyyah

The Recommended Way to Fast Six Days of Shawwaal

Questioner: Which of them is better in compliance with the Sunnah as regards the six days fast in the month of Shawwaal: consecutively or nonconsecutively?

Shaykh al-Albaanee: Consecutively.

Source: Silsilatul-Hudaa wan-Noor, cassette no. 325 of Shaykh al-Albaanee (may Allah have mercy on him)

Questioner: It is permissible to fast six days of Shawwal non-consecutively? Which of them is better: consecutively or nonconsecutively?

Shaykh al-‘Uthaymeen: It is better to observe the six fast of Shawwal consecutively; and it should be immediately after Fitr due to what it contains of hastening towards good. There is no harm in delaying the commencement of the fast away from the second day of Shawwaal.  And there is [also] no harm in observing it nonconsecutively till the end of the month due to the generality of the Prophet’s saying: “Whoever fasts during the month of Ramadaan and then follows it with six days of Shawwaal will be [rewarded] as if he had fasted the entire year.”  The Prophet (sallallaahu alayhi wasallam) did not stipulate that it should be consecutive nor that it should be immediately after Ramadaan.

Source: Fataawaa Noor ‘alaa ad-Darb, cassette no. 239 of Shaykh al-‘Uthaymeen (may Allah have mercy on him)

How to join Salaah when the Imaam is in Rukoo’ (Updated)

Shaykh al-Albaanee wrote:

Ataa’ (may Allah have mercy on him) narrated that he heard Abdullaah bin az-Zubayr say while on the pulpit: “When anyone of you enters the masjid while the people are in rukoo’, he should bow wherever he enters then he should move slowly while bowing till he enters the row, for this is the Sunnah.’ Ataa' said: 'I saw him doing that.'Ibn Jurayj said: 'I saw Ataa' doing that.'

Among that which attests to the authenticity of this hadeeth is that the companions acted on it after the Prophet; among them were Abu Bakr as-Siddeeq, Zayd bin Thaabit, Abdullah bin Mas’ood and Abdullah bin az-Zubayr.

1.      Al-Bayhaqee (2/90) reported from Abu Bakr bin Abdur-Rahmaan bin al-Haarith bin Hishaam that Abu Bakr as-Siddeeq and Zayd bin Thaabit entered the masjid while the Imaam was in rukoo’, so they bowed. Then they moved slowly while in rukoo’ till they joined the row.

I (al-Albaanee) say: Its men are trustworthy. Were it not that Makhool reported it in ‘an’an form from Abu Bakr bin al-Haarith, I would have graded it hasan. However, it is authentically reported from Zayd bin Thaabit as it will follow.

2.      Abu Umaamah bin Sahl bin Hunayf reported that he saw Zayd bin Thaabit enter the masjid while the Imaam was in rukoo’, so he walked until it was possible for him to join the row while bowing; he said takbeer and bowed. Then he moved slowly bowing till he joined the row.’ Recorded by al-Bayhaqee (2/90 and 3/106) and its isnad is saheeh.

3.      Zayd bin Wahb said: ‘I proceeded with Abdullah – that is, Ibn Mas’ood – from his house to the masjid. When we were in the middle of the masjid, the Imaam bowed. Abdullah said takbeer and bowed and I bowed along with him. Then we walked bowing till we reached the row at the time when the people raised their heads. When the Imaam finished the prayer, I stood up thinking that I did not catch the rak’ah. Then Abdullah held my hand and asked me to sit down. Then he said: ‘You caught the rak’ah.’ Recorded by Ibn Abee Shaybah in al-Musannaf and others with a saheeh isnad.

4.      ‘Uthmaan bin al-Aswad said: ‘I and ‘Amr bin Tameem entered the masjid. Then the Imaam bowed, so he and I bowed. We walked bowing until we entered the row. When we finished the prayer, ‘Amr said to me: ‘From who did you hear what you did now? I said: ‘From Mujaahid.’ He said: ‘I saw Ibn Az-Zubayr doing it.” Recorded by Ibn Abee Shaybah also; its isnad is saheeh.

Explaining the hadeeth of Abu Bakrah who reported that he came [to the masjid] while the Messenger of Allah (sallallaahu alayhi wasallam) was in rukoo’, then he bowed before joining the row. Then he walked [bowing] to the row. When the Prophet (sallallaahu alayhi wasallam) finished his prayer, he asked: “Who among you bowed before joining the row then walked to the row? Abu Bakrah said: ‘I.’ Then the Prophet (sallallaahu alayhi wasallam) said: “May Allah increase you in zeal, but do not do it again,”

Shaykh al-Albaanee said: ‘[The hadeeth] is only specific to rushing [in order catch the prayer] due to the fact that it negates [going to the masjid] in calm and dignified manner. This is the explanation given to it by Imaam Shaafi’ee. The Prophet’s saying: ‘Do not do it again’ is similar to his saying: ‘Do not come to the prayer rushing.’ Al-Bayhaqee mentioned it in his Sunan (2/90)

With regard to the hadeeth of Abu Hurayrah in a marfoo’ form which states: “When one of you comes to prayer, he should not bow before joining the row; [he should not do so] until he takes his place in the row;” it is not authentic. Refer to ad-Da’eefah, no. 981.

Shaykh al-Albaanee further stated: “al-Qaasim bin Rabee’ah narrated from Abu Bakrah that whenever he comes out of his house and finds the people bowing, he would bow along with them. Then he would walk bowing until he entered the row. And he would consider it a rak’ah.

I say: This isnad is saheeh. All its men are trustworthy. It contains a strong proof that what is meant by the prohibition [in the other hadeeth of Abu Bakrah] is rushing  [to join the prayer.] because a narrator of a hadeeth understands what he narrates more than others, especially if he is the one the prohibition is being addressed to. So hold onto it, for it is strong. You may not find it in detailed books of hadeeth or takhreej.

Source: Refer to Silsilah al-Ahaadeeth as-Saheehah, (1/2/926-927), ad-Da’eefah (2/408-409), Irwaa’ al-Ghaleel (2/264-265), Saheeh al-Adab al-Mufrad (401)

Source:  As-Saheehah, 1/418.

Make Allah the Qiblah of Your Heart

                                                                             

Imaam Ibn Qayyim (may Allah have mercy on him) said:

The secret of the Prayer, its soul and essence is for the servant to give his attention to Allah completely while observing it. Just as it is not permissible for him to turn his face away from the Qiblah to any other direction while performing the Prayer; it is not allowed for him to turn his heart away from his Lord towards any other than Him while observing it. He should rather make the Ka’bah – which is Allah’s House - the Qiblah of his face and body; and make the Lord of the Ka’bah – blessed and exalted be He - the Qiblah of his heart and soul. 

Allah will turn towards His servant in proportion to the attention the servant gives to Him in his Prayer. If he turns his attention away from Allah, Allah will turn His attention away from him. You will be treated the way you treat others. Paying attention during the Prayer has three levels:

First: A servant should pay attention to his heart by guarding and rectifying it from the disease of lusts, whisperings and the dangers that will nullify the reward of his Prayer or reduce it.

Second: He should direct his attention to Allah by being conscious of Him while observing the Prayer so that he could worship Him as if he is seeing Him.

Third: He should give his attention to the meanings and minute exposition of Allah’s words, and the fact of the Prayer being an act of servitude so that he could give it its right such as humility, calmness and the like.

It is by perfecting these three levels that he would have discharged the rights of the Prayer, and the attention Allah will give to the worshipper will be in proportion to that.

Source: Asraar as-Salaah, p. 75 by Imaam Ibn Qayyim al-Jawziyyah

Causes of Deprivation of Knowledge

Imaam Ibn Qayyim stated:  Deprivation of knowledge from these perspectives is six:

First: Abandonment of asking question

Second: Poor listening and lack of paying attention

Third: Poor understanding

Fourth: Lack of memorization

Fifth: Lack of spreading it and teaching it. This is because Allah will afflict whoever hoards his knowledge, not spreading it or teaching it, by making him forget it and lose it as an analogous recompense for his sort of action. This issue is supported by perception and reality.

Sixth: Lack of acting on it. This is because acting upon it necessitates remembering it, pondering over it, paying attention to it and carefully considering it. However, if a person neglects acting upon it, he will forget it. One of the pious predecessors said: “We used to seek aid in memorizing knowledge by acting upon it.” One of the pious predecessors also said: “Knowledge calls out to action; if one responds to it, it settles down, otherwise it goes away.” Therefore, acting upon it is one of the greatest means of its preservation and means of firmness whereas lack of it is a waste to him; knowledge is not evoked or attracted with anything as much  as action.

Source: Miftaah Daar as-Sa‘aadah wa Manshoor Wilaayah Ahl al-‘Ilm wal-Iraadah by Imam Ibn Qayyim al-Jawziyyah

Characteristics of the People of Desires in this Ummah

The people of desires are those who follow their desires and inclinations. They do not follow the Qur’aan and the Sunnah, they only follow their heart desires. If the Qur’aan and Sunnah contradict their desires, they abandon the Qur’aan and the Sunnah, and accept whatever agrees with their desires, not out of Iman in it but because it agrees with their desires.

This is the way of the Jews because they would only obey the messengers in what agrees with their desires and whatever disagrees with their desires, they disagree with the messenger concerning it. They either killed or rejected them as stated by Allah, the Most High:

“Verily, We took the covenant of the Children of Israel and sent them Messengers. Whenever there came to them a Messenger with what they themselves desired not - a group of them they called liars, and others among them they killed.”[Soorah al-Maa’idah:70]

He stated regarding the hypocrite in this Ummah:

And when they are called to Allâh (i.e. His Words, the Qur'ân) and His Messenger, to judge between them, lo! a party of them refuse (to come) and turn away. But if the right is with them, they come to him willingly with submission.” [Soorah an-Noor: 48 - 49]

This is the way of the people of desires in the past and present. According to them, the yardstick of the truth is what agrees with their desires and whatever disagrees with their desires is falsehood even if it was Jibreel who brought it to Muhammad: for them, its falsehood!

This is their way and this is what the misguided sects in this Ummah are upon; they do not accept what has been reported from the Messenger of Allaah (sallallaahu ‘alayhi wasallam). In fact, they do not accept what has been reported in the Qur’aan and Sunnah that disagrees with their ways and desires. They either misinterpret, distort or reject it. This is their way.

Source: A Gift to the Reader in Annotation of Sharh as-Sunnah, vol. 2, p. 222-223 by Dr, Saalih bin Fawzaan bin Abdullah al-Fawzaan; translated by Abdus-Sami Abdus-Salam, published by Dar Makkah International.

Afflictions and Calamities Are Your Way to Great Goals

The practice of Allah – exalted be He – regarding great and praiseworthy goals, if He wants His servant to achieve them, is to facilitate the means to the goals; these include afflictions, misfortunes and teething troubles. Thus, his realization of these goals thereafter is comparable to the attainment of Paradise by the people of Paradise after death, worries of barzakh, resurrection, standing on the plain of resurrection, accountability, Siraat Bridge and enduring those frights and hardships. This is exactly as He admitted His Messenger into Makkah, which was a great entry after the disbelievers had expelled him from there; He reinforced him with a massive support after he suffered what he suffered in the hands of the enemies of Allah.

Similar to this is what he did to His Messengers such as Nooh, Ibraaheem, Moosaa, Hood, Saalih and Shu‘ayb (may peace and blessings be upon them); He made them attain exemplary goals through the means that the souls despise and find difficult. This is as He stated: “Jihaad is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.” [Soorah al-Baqarah: 216]

In summary, praiseworthy goals are hidden in cache of dislikes and difficult means just as detested and excruciating goals are hidden in cache of desired and pleasant means ever since Allah created Paradise and surrounded it with disliked things, and created Hell Fire and surrounded it with desires and passions.

Source: Ighaathah al-Lahfaan min Masaa’id ash-Shaytaan by Imaam Ibn Qayyim al-Jawziyyah