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Poses on Enjoining Obligatory Prayer
Author : Dr. Mohammad bani Taha
Date Added : 25-04-2017

 

 

 

Poses on Enjoining Obligatory Prayer, A Flashback to Isra` and Mi`raj

 

 

 

By Dr. Mufti Mohammad Bani Taha

 

All praise be to Allah Who privileged His Slave and Messenger with the miracle of Isra` and Mi`raj. This great event was meant to comfort, support, and honor Prophet Mohammad (PBUH) where he was shown one of Allah`s countless signs and graces, and may peace and blessings be upon him and his followers. 

Just as the Prophet was honored with Isra` and Mi`raj, so was his nation since the five daily prayers were prescribed in that great journey, and what an honor that is!! The following points shed more light on this subject:

• The Prophet (PBUH) was taken on this nocturnal journey during "the year of sorrow" in which his beloved wife Khadijah and his uncle and protector Abu Talib died. Moreover, Allah has prescribed prayer as a refuge for every distressed Muslim. Therefore, when distress befalls a Muslim, he should seek refuge in prayer. Hudhaifah said: "When anything distressed the Prophet (PBUH), he prayed." [Abu Dawood].

 

• Allah's Messenger (PBUH) said: "While I was at Mecca, the roof of my house was opened and Gabriel descended, opened my chest, and washed it with Zamzam water. Then he brought a golden tray full of wisdom and faith and having poured its contents into my chest, he closed it." [Al-Bukhari]. Similarly, when a Muslim is about to pray, he should clear his heart and soul from worldly concerns, just as he should wash his body and clothes from impurities.    

                                                                                                                                                                                                                                                                                                       

• Chapter "Al-Isra`" has mentioned Al-Masjid Al-Aqsa although, at that time, its landmarks were wiped out, and Christians attempted to erase them in order to exasperate the Jews, and no prayer was held there for hundreds of years. Despite all of this, it was called a Masjid since a place dedicated for prayer remains called as such forever due to the greatness of this ritual.

 

 

• The Prophet (Peace and blessings of Allah be upon him) led the other Prophets in prayer during the Isra’ (Night Journey). This indicates that Islamic Law abrogated former Laws. As a result, prayer, due to its significance, became at the forefront of Islamic Law (Sharia). Just as he (PBUH) led them in prayer, his Law dominated and governed other Laws.

 

 

• The Prophet (PBUH) passed by the Oft-frequented House, which embodies to the people of Heaven what al-Masjid al-Haram embodies to the people of earth. Every day, seventy thousand angels enter that House to pray, but they will return to it only on the Day of Resurrection. Moreover, just as the people of earth observe prayer as an act of worship, so do the people of Heaven.

 

 

• Prayer was prescribed directly from Allah, in the seventh heaven, indicating its greatness and honorable status as the link between the slave and His Lord.

In conclusion, keeping the above points in mind helps the Muslim offer prayers with submissive humbleness that The Lord of The Worlds accepts from him and elevates his status for. We beseech Him to accept our acts of obedience, and the last of our prayers is that All Perfect Praise be to The Lord of The Worlds.

 

The published article reflects the opinion of its author

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Summarized Fatawaa

What is the ruling on Friday Ghusl (ritual bath)?

Friday Ghusl is a confirmed Sunna (Prophetic tradition) even if a person wasn`t in a state of Janbah (ritual impurity), or physically unclean. However, one who doesn`t make Ghusl on Friday isn`t sinful for the Prophet (PBUH) said: "It is good for a Muslim to make ablution for Friday prayer, but it is better to make Ghusul. [At-Tirmithi & Abu Dawood].

What is the wisdom behind legislating the Udhiyah?

The Muslim must know that through the Uḍḥiyah, he complies with the command of Allah, the Exalted, and performs a worship that brings him closer to Allah and distances him from the Fire.
 
The Uḍḥiyah holds profound wisdoms and noble meanings, including:
 
1-Reviving the Sunnah of Abraham, peace be upon him: He complied with Allah's command when He ordered him to slaughter his son Ishmael. Abraham, peace be upon him, succeeded in the test, and when he was about to slaughter his son, Allah sent down a ram to ransom Ishmael and commanded him to slaughter it instead. Allah, the Exalted, says {what means]: "And when he reached with him [the age of] exertion, he said, 'O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.' He said, 'O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.' And when they had both submitted and he put him down upon his forehead, We called to him, 'O Abraham, You have fulfilled the vision.' Indeed, We thus reward the doers of good. Indeed, this was the clear trial. And We ransomed him with a great sacrifice." [Al-Ṣāffāt/102-107]. Thus, the sacrificial offering became an enduring Sunnah until the Day of Judgment, and Muslims offer their wealth as sacrifices, drawing closer to Allah, the Exalted, reviving this great Sunnah.
 
2-Providing abundance for people on Eid day and the Days of Tashrīq: Among the wisdoms of the Uḍḥiyah is that the Muslim provides generously for his family, neighbors, relatives, and the poor during these days. The Muslim is encouraged to eat from his sacrifice, give charity from it to the poor, and gift from it to his wealthy neighbors. Thus, goodness spreads throughout the entire community. The Prophet, peace and blessings be upon him, said: "The Days of Tashrīq are days of eating and drinking." (Narrated by Muslim). Allah, the Exalted, says {what means}: "And the camels and cattle We have appointed for you as among the symbols of Allah; for you therein is good." [Al-Ḥajj/36]. This good includes the good of both this world and the Hereafter.

Is it permissible to agree with a butcher to purchase the meat of an animal after it has been slaughtered — for instance, by buying the meat of a sheep at a price determined by the weight of its meat following slaughter, at a fixed rate per kilogram? And what is the ruling if the animal is being purchased with the intention of it being an uḍḥiyyah (sacrificial offering)?

 
 
 
 
 

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
It is not permissible to sell livestock in the manner of pricing each kilogram of meat after slaughter at a fixed rate, because the meat within the animal prior to slaughter is unseen and unknown. This leads to jahālah (ignorance of the subject matter) and gharar (contractual uncertainty), both of which are among the invalidating factors in sales transactions.
However, it is permissible for the buyer to issue a promise to purchase the meat of the animal after slaughter at a specified price per kilogram, with the actual sale being concluded at the time of weighing the meat — at which point both the quantity of the goods and the total price become known. There is no Sharī'ah objection to this arrangement.
The jurists have stipulated that for a sale to be valid, both countervalues must be present and observable. Al-Khaṭīb al-Shirbīnī, may Allah have mercy upon him, states:
"It is valid to sell a heap of grain whose total measure is unknown to both contracting parties at a rate of one sā' per dirham. This sale is valid because the subject of sale is present and observable, and ignorance of the total price is not harmful since it is known in detail — and uncertainty is thereby lifted."— [Mughnī al-Muḥtāj, Vol.2/P.355]
As for the uḍḥiyyah, the 'aqīqah, and vowed blood sacrifices (al-dam al-mandhūr) — full ownership of the animal must be established prior to slaughter. It is not valid for such animals to be slaughtered while still in the ownership of the butcher. Rather, the animal must be purchased alive and then slaughtered with the intention of uḍḥiyyah or the like. And Allah Almighty knows best.

What is the ruling on someone who curses the religion or commits an act of disbelief during the day in Ramadan?

Whoever apostatizes (leaves Islam) while fasting, their fast is invalid. Cursing the religion is an act of apostasy (may Allah protect us from it). Such a person must return to Islam by pronouncing the Shahadah (testimony of faith), seek Allah’s forgiveness, refrain from eating and drinking for the rest of the day, and make up for that day’s fast later.

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