“And for This Their Prayer Hath Allah Rewarded Them With Gardens, With Rivers Flowing Underneath,- Their Eternal Home. Such is the Recompense of Those Who Do Good.”
(Al-Qur'an, 5:85 (Al-Maeda [The Table, The Table Spread])
"In the Name Of Allah, The Most Merciful & The Most Beneficent"
"AZAAN"
Assalam-o-Alaikum Everyone, Amazing as it sounds, but fortunately, for the Muslims of the world, it is an established fact.
Have a look at a map of the world and you will find Indonesia on the eastern side of the earth. The major cities of Indonesia are Java, Sumatra, Borneo and Saibil.
As soon as dawn breaks on the eastern side of Saibil, at approximately 5:30 am local time, Fajar Aazaan begins. Thousands of Muazzins in Indonesia begin reciting the Aazaan.
The process advances towards West Indonesia. One and a half hours after the Aazaan has been completed in Saibil, it echoes in Jakarta. Sumatra then follows suit and before this auspicious process of calling
Aazaan ends in Indonesia, it has already begun in Malaysia.
Burma is next in line, and within an hour of its beginning in Jakarta, it reaches Dacca, the capital city of Bangladesh.
After Bangladesh, it has already prevailed in western India, from Calcutta to Srinagar. It then advances towards Bombay and the environment of entire India resounds with this proclamation.
Srinagar and Sialkot (a north city in Pakistan) have the same timing for Aazaan. The time difference between Sialkot, Quetta, and Karachi is forty minutes, and within this time, Fajar Aazaan is heard throughout Pakistan.
Before it ends there, it has already begun in Afghanistan and Muscat. The time difference between Muscat and Baghdad is one hour.
Aazaan resounds during this one hour in the environments of Hijaaz-e-Muqaddas (Holy cities of Makkah and Madinah), Yemen, United Arab Emirates, Kuwait and Iraq.
The time difference between Baghdad and Alexandria in Egypt is again one hour. Aazaan continues to resound in Syria, Egypt, Somalia and Sudan during this hour.
The time difference between eastern and western Turkey is one and a half hours, and during this Alexandria and Tripoli (capital of Libya) are located at one hour's difference.
The process of calling Aazaan thus continues throughout the whole of Africa. Therefore, the proclamation of the "Tawheed" and "Risaalat" that had begun in Indonesia reaches the Eastern Shore of the Atlantic Ocean after nine and half hours.
Prior to the Aazaan reaching the shores of the Atlantic, the process of "Zohar Aazaan" has already started in east Indonesia, and before it reaches Dacca, "Asr Aazaan" has started. This has hardly reached Jakarta one and half hours later, the time of Maghrib" becomes due, and no sooner has "Maghrib" time reached Sumatra, the time for calling "Isha Aazaan" has commenced in Saibil!
When the Muazzins of Indonesia are calling out "Fajar Aazaan", the African Muazzins are calling the Aazaan for Isha.
If we were to ponder over this phenomenon thoughtfully, we would conclude the amazing fact that there is not even a single moment when hundreds of thousands of Muazzins around the world are not reciting the Aazaan on the surface of this earth.
Even as you read this material right now, you can be sure there Aazaan.
First They Came for the EXTREMIST, FUNDAMENTALIST & MODERATE Muslims. And I DIDN’T Speak Out Because I Wasn't An Extremist, Fundamentalist or a Moderate Muslim. Then FINALLY They Came for Me the NON-PRACTICING Muslim And NO Muslims Were Left to Speak Out for ME.
Showing posts with label prayer. Show all posts
Showing posts with label prayer. Show all posts
Saturday, July 28, 2007
Saturday, November 11, 2006
Prayer Without Ablution Due to a Medical Condition
Question
Someone has a problem of very frequent discharge of wind, but he is keen to attend prayers in the mosque, knowing full well that he cannot maintain his ablution because of the discharge. Therefore, he attends the prayer, without doing the ablution, and then goes home, where he performs ablution and then performs the prayer again. Is he doing right?
Answer
It is not permissible to perform prayers without first performing the ablution. The prayer will not be valid. So, what this person does by going to the mosque and praying with the congregation without ablution is not valid. His later prayer at home, with ablution, is valid, God willing. Therefore, he does not need to do anything concerning the past.
It is clear that the man has a medical condition, for which there may be some sort of treatment and cure. He should consult a doctor about this. From the Islamic point of view, if someone has a problem of this sort, like incontinence, making it practically impossible for him to maintain his ablution, he can still attend the congregational prayer and his prayer will be valid.
What he needs to do is as follows: He should perform his ablution as close to the congregational prayer (jama’ah) as possible, either at home or at the mosque, but certainly after the adhan is called, not before it. He should also intend that this ablution is for the prayer he is about to offer, resolving within himself that he will keep his ablution intact until the prayer is finished. When he has done that, he proceeds to join the congregation. When the prayer is called he joins it, even if he feels that a wind discharge has taken place. The point is that this is an illness, not a normal situation. He should continue with the prayer until he has finished. If he needs to offer Sunnah afterward, he can do so. It is all valid, God willing. Every time he needs to go to the mosque for congregational prayer, he should to do the same, starting always with a fresh ablution, after the adhan has been called.
As I have said, the problem may have a medical solution, but he needs to attend to that. On the other hand, it may be partly due to some tension in his mind, which is always causing him to be tense, fearing that he may discharge wind and invalidate his prayer. If he follows the steps I have indicated, he will find that the situation will improve as a result of the decrease of his tension. In some cases, such tension develops into a case of obsession which gives the person a great deal of trouble, making him imagine that he has discharged wind or urine when he has not. The best answer to such obsession is to go directly against it, telling oneself that the obsession, whatever it is, is not true. If the obsession is with having released drops of urine, then no urine has dropped; if it is with wind, then no wind has been discharged. One should act on this basis, offering one’s prayer normally, dispelling any thought of the need to re-do it. Within a few days, the situation will improve, God willing, and the obsession will begin to wear out
Someone has a problem of very frequent discharge of wind, but he is keen to attend prayers in the mosque, knowing full well that he cannot maintain his ablution because of the discharge. Therefore, he attends the prayer, without doing the ablution, and then goes home, where he performs ablution and then performs the prayer again. Is he doing right?
Answer
It is not permissible to perform prayers without first performing the ablution. The prayer will not be valid. So, what this person does by going to the mosque and praying with the congregation without ablution is not valid. His later prayer at home, with ablution, is valid, God willing. Therefore, he does not need to do anything concerning the past.
It is clear that the man has a medical condition, for which there may be some sort of treatment and cure. He should consult a doctor about this. From the Islamic point of view, if someone has a problem of this sort, like incontinence, making it practically impossible for him to maintain his ablution, he can still attend the congregational prayer and his prayer will be valid.
What he needs to do is as follows: He should perform his ablution as close to the congregational prayer (jama’ah) as possible, either at home or at the mosque, but certainly after the adhan is called, not before it. He should also intend that this ablution is for the prayer he is about to offer, resolving within himself that he will keep his ablution intact until the prayer is finished. When he has done that, he proceeds to join the congregation. When the prayer is called he joins it, even if he feels that a wind discharge has taken place. The point is that this is an illness, not a normal situation. He should continue with the prayer until he has finished. If he needs to offer Sunnah afterward, he can do so. It is all valid, God willing. Every time he needs to go to the mosque for congregational prayer, he should to do the same, starting always with a fresh ablution, after the adhan has been called.
As I have said, the problem may have a medical solution, but he needs to attend to that. On the other hand, it may be partly due to some tension in his mind, which is always causing him to be tense, fearing that he may discharge wind and invalidate his prayer. If he follows the steps I have indicated, he will find that the situation will improve as a result of the decrease of his tension. In some cases, such tension develops into a case of obsession which gives the person a great deal of trouble, making him imagine that he has discharged wind or urine when he has not. The best answer to such obsession is to go directly against it, telling oneself that the obsession, whatever it is, is not true. If the obsession is with having released drops of urine, then no urine has dropped; if it is with wind, then no wind has been discharged. One should act on this basis, offering one’s prayer normally, dispelling any thought of the need to re-do it. Within a few days, the situation will improve, God willing, and the obsession will begin to wear out
Monday, October 02, 2006
My question is regarding the order in which the quran should be recited in a prayer
Question:
My question is regarding the order in which the quran should be recited in a prayer, either outloud or quietely.
Should the wroshipper recite the surahs or ayahs in the order that they are presented in the quran. For example, is it permissible to recite surah Al-Nas in the first rakah followed by surah Al-Kawthar in the second rakah, or ayah 50-60 in surah al Baqara (for example), followed by ayah 10-20 in the second rakah.
please clarify this and explain why so.
Answer:
Praise be to Allaah.
Reading later parts of the Qur'aan before earlier parts is called Tankees (inversion). There are different types of Tankees:
Tankees al-Huroof (inversion of letters)
Tankees al-Kalimaat (inversion of words)
Tankees al-Aayat (inversion of verses)
Tankees al-Suwar (inversion of Soorahs)
Tankees al-Huroof (inversion of letters) means putting a later letter before a previous letter in one word, for example, instead of "Rabb" one reads "Barr"
Undoubtedly this is haraam, and invalidates a person's prayer, because it changes the Qur'aan from the way in which it was spoken by Allaah, and usually alters the meaning in a drastic manner.
(Al-Sharh al-Mumti' by Ibn `Uthaymeen, 3/110)
Tankees al-Kalimaat (inversion of words) means putting a later word before a previous word, for example, instead of "Qul huwa Allaahu ahad", one reads "Ahad Allaah huwa qul"!
This also is undoubtedly haraam, because it changes the Qur'aan from the way in which it was spoken by Allaah.
(Al-Sharh al-Mumti', 3/110)
Tankees al-Aayat (inversion of verses) means reciting a later aayah before a previous aayah, for example, reciting "min sharr il-waswaas il-khannaas" before "ilaah il-naas"!
Concerning this, al-Qaadi `Ayyaad (may Allaah have mercy on him) said:
There is no dispute concerning the order of the aayahs in each soorah. This is something which is Tawqeefi, i.e., based on revelation [and is not open to ijtihaad], and the order is that which now appears in the Mus-haf, and this is how the ummah transmitted it from the Prophet (peace and blessings of Allaah be upon him).
(Sharh al-Nawawi, 6/62. This was also the view of Ibn al-`Arabi, as stated in al-Fath, 2/257).
Shaykh Ibn `Uthaymeen said:
Tankees al-aayaat (inverting verses) is also haraam according to the most correct view, because the order of the aayahs is tawqeefi (something which is based on revelation [and not open to ijtihaad]). The meaning of "tawqeefi" is that it was dictated by the order of the Messenger (peace and blessings of Allaah be upon him).
(al-Sharh al-Mumti', 3/110).
Tankees al-Suwar (inversion of Soorahs) means, reciting later soorahs before earlier ones, for example, reciting Aal `Imraan before al-Baqarah.
The ruling on this:
Those scholars who say that the order of soorahs is not tawqeefi do not see anything wrong with this.
Those who think that it is tawqeefi or that the consensus of the Sahaabah on the order of soorahs is evidence, do not think that it is permissible.
The correct view:
Is that the order of soorahs is not tawqeefi; it is the result of ijtihaad on the part of some of the Sahaabah.
There was no ijmaa' (consensus) among the Sahaabah on the order of soorahs; the order in the Mus-haf of `Abd-Allaah ibn Mas'ood _ for example _ is different from that in the Mushafs of others.
In the Sunnah there is evidence that supports the view that it is permissible:
(A) Hudhayfah said: I prayed with the Prophet (peace and blessings of Allaah be upon him) one night, and he started to recite al-Baqarah. I thought, he will do rukoo' when he reaches one hundred aayaat, but he kept going. I thought, he will complete it in one rak'ah, but he kept going. I thought, he will do rukoo' now, but he started to recite al-Nisaa', and he recited all of it, then he started to recite Aal `Imraan and recited all of it… (Narrated by Muslim, 772).
The evidence in this hadeeth is that he recited al-Nisaa' then Aal `Imraan.
Al-Nawawi said:
Al-Qaadi `Ayyaad said: this contains evidence for those who say that the order of soorahs is the result of ijtihaad on the part of the Muslims when they wrote down the Mus-haf. The Prophet (peace and blessings of Allaah be upon him) did not dictate the order of soorahs; he entrusted this task to his ummah after his death. This is the view of Maalik and the majority of the scholars, and was the view favoured by al-Qaadi Abu Bakr al-Baaqillaani. Ibn al-Baaqillaani said: it is the more correct of the two views, although both are possible.
He said: what we say is that the order of soorahs is not binding when writing, praying, studying, teaching or learning. There is no report from the Prophet (peace and blessings of Allaah be upon him) concerning that which would make it forbidden to differ from it. Hence the order of soorahs in the various Mus-hafs differed, before the Mus-haf of `Uthmaan.
The Prophet (peace and blessings of Allaah be upon him) and the ummah after him in all ages regarded it as permissible to differ from the order of soorahs in prayer, and when studying and teaching.
He said: with regard to the view of those scholars who say that (the order of soorahs) was set by the Prophet (peace and blessings of Allaah be upon him) and that he put them in the same order as appears in the Mus-haf of `Uthmaan _ and that the different orders came about before they heard of his ruling and his final review of the Qur'aan with Jibreel _ they interpret the fact that he (peace and blessings of Allaah be upon him) recited al-Nisaa' first and then Aal `Imraan as meaning that this happened before the final ruling was dictated, and these two soorahs appear in this order in the Mus-haf of Ubayy.
He said: there is no dispute concerning the fact that a person who is praying may recite in the second rak'ah a soorah which comes before the soorah which he recited in the first rak'ah; but it is makrooh to do this in one rak'ah, or when reciting Qur'aan outside of salaah.
He said: but some of them permitted this.
The prohibition of the Salaf against reading the Qur'aan backwards is interpreted as referring to those who read from the end of a soorah to the beginning.
He said: there is no dispute concerning the fact that the order of aayaat in each soorah is based on revelation from Allaah and is as it now appears in the Mus-haf and as it was transmitted by the ummah from the Prophet (peace and blessings of Allaah be upon him).
(End of the comments of al-Qaadi `Ayyaad). And Allaah knows best.
(Sharh Muslim, 6/61, 62).
Al-Sindi said:
The phrase [in the hadeeth of Hudhayfah] "then he started to recite Aal `Imraan" means that it is not obligatory to follow the order of soorahs when reciting.
(Sharh al-Nisaa'i, 3/226).
(B) It was reported from Anas ibn Maalik (may Allaah be pleased with him) that a man from among the Ansaar used to lead them in prayer in the mosque of Qubaa'. Every time he led them in prayer, he would start his recitation with "Qul huwa Allaahu ahad", then when he finished it, he would recite another soorah. He did that in every rak'ah. His companions spoke with him and said, "You always start with this soorah, then you do not think it is enough and you recite another. Either you should recite this soorah alone, or you should leave it and recite another." He said, "I am not going to stop reciting it. If you like, I will lead you in prayer as I have been doing, and if you do not like it, I will leave you." They felt that he was one of the best of them, and they did not want anyone else to lead them in prayer. When the Prophet (peace and blessings of Allaah be upon him) came to them, they told him about this. He said, "O So and so, what is stopping you from doing what your companions tell you? What makes you keep on reciting this soorah in every rak'ah?" He said, "I love it." He said, "Your love for it will grant you admittance to Paradise." (Narrated by al-Bukhaari mu'allaqan, and by al-Tirmidhi with an isnaad similar to that of al-Bukhaari, 2901).
The evidence in this report is the fact that the man recited Soorat al-Ikhlaas in his prayer before any other soorah that comes before it (in the Mus-haf), and the Prophet (peace and blessings of Allaah be upon him) approved of that.
(C) This is the action of `Umar (may Allaah be pleased with him).
Al-Imaam al-Bukhaari said:
Al-Ahnaf recited al-Kahf in the first rak'ah and Yoosuf or Yoonus in the second, and he said that he had prayed Fajr with `Umar and he had done the same.
(Baab al-Jam' bayna Sooratayn fi'l-Rak'ah, in Kitaab al-Adhaan).
With regard to the latter part of your question, we say:
It is permissible to recite aayahs 50-60 of al-Baqarah in the first rak'ah, then to recite aayahs 1-20 of al-Baqarah in the second rak'ah, because then the meaning of the passage will be complete.
But reciting aayahs 10-20 means that one is cutting off the meaning, so it is better not to do this. Perhaps you mentioned the numbers only by way of example and you did not mean these particular aayaat. And Allaah knows best.
My question is regarding the order in which the quran should be recited in a prayer, either outloud or quietely.
Should the wroshipper recite the surahs or ayahs in the order that they are presented in the quran. For example, is it permissible to recite surah Al-Nas in the first rakah followed by surah Al-Kawthar in the second rakah, or ayah 50-60 in surah al Baqara (for example), followed by ayah 10-20 in the second rakah.
please clarify this and explain why so.
Answer:
Praise be to Allaah.
Reading later parts of the Qur'aan before earlier parts is called Tankees (inversion). There are different types of Tankees:
Tankees al-Huroof (inversion of letters)
Tankees al-Kalimaat (inversion of words)
Tankees al-Aayat (inversion of verses)
Tankees al-Suwar (inversion of Soorahs)
Tankees al-Huroof (inversion of letters) means putting a later letter before a previous letter in one word, for example, instead of "Rabb" one reads "Barr"
Undoubtedly this is haraam, and invalidates a person's prayer, because it changes the Qur'aan from the way in which it was spoken by Allaah, and usually alters the meaning in a drastic manner.
(Al-Sharh al-Mumti' by Ibn `Uthaymeen, 3/110)
Tankees al-Kalimaat (inversion of words) means putting a later word before a previous word, for example, instead of "Qul huwa Allaahu ahad", one reads "Ahad Allaah huwa qul"!
This also is undoubtedly haraam, because it changes the Qur'aan from the way in which it was spoken by Allaah.
(Al-Sharh al-Mumti', 3/110)
Tankees al-Aayat (inversion of verses) means reciting a later aayah before a previous aayah, for example, reciting "min sharr il-waswaas il-khannaas" before "ilaah il-naas"!
Concerning this, al-Qaadi `Ayyaad (may Allaah have mercy on him) said:
There is no dispute concerning the order of the aayahs in each soorah. This is something which is Tawqeefi, i.e., based on revelation [and is not open to ijtihaad], and the order is that which now appears in the Mus-haf, and this is how the ummah transmitted it from the Prophet (peace and blessings of Allaah be upon him).
(Sharh al-Nawawi, 6/62. This was also the view of Ibn al-`Arabi, as stated in al-Fath, 2/257).
Shaykh Ibn `Uthaymeen said:
Tankees al-aayaat (inverting verses) is also haraam according to the most correct view, because the order of the aayahs is tawqeefi (something which is based on revelation [and not open to ijtihaad]). The meaning of "tawqeefi" is that it was dictated by the order of the Messenger (peace and blessings of Allaah be upon him).
(al-Sharh al-Mumti', 3/110).
Tankees al-Suwar (inversion of Soorahs) means, reciting later soorahs before earlier ones, for example, reciting Aal `Imraan before al-Baqarah.
The ruling on this:
Those scholars who say that the order of soorahs is not tawqeefi do not see anything wrong with this.
Those who think that it is tawqeefi or that the consensus of the Sahaabah on the order of soorahs is evidence, do not think that it is permissible.
The correct view:
Is that the order of soorahs is not tawqeefi; it is the result of ijtihaad on the part of some of the Sahaabah.
There was no ijmaa' (consensus) among the Sahaabah on the order of soorahs; the order in the Mus-haf of `Abd-Allaah ibn Mas'ood _ for example _ is different from that in the Mushafs of others.
In the Sunnah there is evidence that supports the view that it is permissible:
(A) Hudhayfah said: I prayed with the Prophet (peace and blessings of Allaah be upon him) one night, and he started to recite al-Baqarah. I thought, he will do rukoo' when he reaches one hundred aayaat, but he kept going. I thought, he will complete it in one rak'ah, but he kept going. I thought, he will do rukoo' now, but he started to recite al-Nisaa', and he recited all of it, then he started to recite Aal `Imraan and recited all of it… (Narrated by Muslim, 772).
The evidence in this hadeeth is that he recited al-Nisaa' then Aal `Imraan.
Al-Nawawi said:
Al-Qaadi `Ayyaad said: this contains evidence for those who say that the order of soorahs is the result of ijtihaad on the part of the Muslims when they wrote down the Mus-haf. The Prophet (peace and blessings of Allaah be upon him) did not dictate the order of soorahs; he entrusted this task to his ummah after his death. This is the view of Maalik and the majority of the scholars, and was the view favoured by al-Qaadi Abu Bakr al-Baaqillaani. Ibn al-Baaqillaani said: it is the more correct of the two views, although both are possible.
He said: what we say is that the order of soorahs is not binding when writing, praying, studying, teaching or learning. There is no report from the Prophet (peace and blessings of Allaah be upon him) concerning that which would make it forbidden to differ from it. Hence the order of soorahs in the various Mus-hafs differed, before the Mus-haf of `Uthmaan.
The Prophet (peace and blessings of Allaah be upon him) and the ummah after him in all ages regarded it as permissible to differ from the order of soorahs in prayer, and when studying and teaching.
He said: with regard to the view of those scholars who say that (the order of soorahs) was set by the Prophet (peace and blessings of Allaah be upon him) and that he put them in the same order as appears in the Mus-haf of `Uthmaan _ and that the different orders came about before they heard of his ruling and his final review of the Qur'aan with Jibreel _ they interpret the fact that he (peace and blessings of Allaah be upon him) recited al-Nisaa' first and then Aal `Imraan as meaning that this happened before the final ruling was dictated, and these two soorahs appear in this order in the Mus-haf of Ubayy.
He said: there is no dispute concerning the fact that a person who is praying may recite in the second rak'ah a soorah which comes before the soorah which he recited in the first rak'ah; but it is makrooh to do this in one rak'ah, or when reciting Qur'aan outside of salaah.
He said: but some of them permitted this.
The prohibition of the Salaf against reading the Qur'aan backwards is interpreted as referring to those who read from the end of a soorah to the beginning.
He said: there is no dispute concerning the fact that the order of aayaat in each soorah is based on revelation from Allaah and is as it now appears in the Mus-haf and as it was transmitted by the ummah from the Prophet (peace and blessings of Allaah be upon him).
(End of the comments of al-Qaadi `Ayyaad). And Allaah knows best.
(Sharh Muslim, 6/61, 62).
Al-Sindi said:
The phrase [in the hadeeth of Hudhayfah] "then he started to recite Aal `Imraan" means that it is not obligatory to follow the order of soorahs when reciting.
(Sharh al-Nisaa'i, 3/226).
(B) It was reported from Anas ibn Maalik (may Allaah be pleased with him) that a man from among the Ansaar used to lead them in prayer in the mosque of Qubaa'. Every time he led them in prayer, he would start his recitation with "Qul huwa Allaahu ahad", then when he finished it, he would recite another soorah. He did that in every rak'ah. His companions spoke with him and said, "You always start with this soorah, then you do not think it is enough and you recite another. Either you should recite this soorah alone, or you should leave it and recite another." He said, "I am not going to stop reciting it. If you like, I will lead you in prayer as I have been doing, and if you do not like it, I will leave you." They felt that he was one of the best of them, and they did not want anyone else to lead them in prayer. When the Prophet (peace and blessings of Allaah be upon him) came to them, they told him about this. He said, "O So and so, what is stopping you from doing what your companions tell you? What makes you keep on reciting this soorah in every rak'ah?" He said, "I love it." He said, "Your love for it will grant you admittance to Paradise." (Narrated by al-Bukhaari mu'allaqan, and by al-Tirmidhi with an isnaad similar to that of al-Bukhaari, 2901).
The evidence in this report is the fact that the man recited Soorat al-Ikhlaas in his prayer before any other soorah that comes before it (in the Mus-haf), and the Prophet (peace and blessings of Allaah be upon him) approved of that.
(C) This is the action of `Umar (may Allaah be pleased with him).
Al-Imaam al-Bukhaari said:
Al-Ahnaf recited al-Kahf in the first rak'ah and Yoosuf or Yoonus in the second, and he said that he had prayed Fajr with `Umar and he had done the same.
(Baab al-Jam' bayna Sooratayn fi'l-Rak'ah, in Kitaab al-Adhaan).
With regard to the latter part of your question, we say:
It is permissible to recite aayahs 50-60 of al-Baqarah in the first rak'ah, then to recite aayahs 1-20 of al-Baqarah in the second rak'ah, because then the meaning of the passage will be complete.
But reciting aayahs 10-20 means that one is cutting off the meaning, so it is better not to do this. Perhaps you mentioned the numbers only by way of example and you did not mean these particular aayaat. And Allaah knows best.
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