عربي
Home


Articles

Articles

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

Article Number [ Previous | Next ]

Read for Author




Comments


Captcha


Warning: this window is not dedicated to receive religious questions, but to comment on topics published for the benefit of the site administrators—and not for publication. We are pleased to receive religious questions in the section "Send Your Question". So we apologize to readers for not answering any questions through this window of "Comments" for the sake of work organization. Thank you.




Summarized Fatawaa

Is it permissible for a pious Muslim woman to stay with her husband who had quit praying out of laziness?

Quitting prayer is one of the major grave sins that come after disbelieving in Allah, but the wife of such a person isn`t considered divorced, rather, she should exert all her efforts in order to bring him back to the way of Islam. However, if his sin is likely to lure her from the way of Islam, then she had better separate from him by lawful means such as Mokhal`aa (When a wife pays a compensation for her husband in return for divorcing her). Moreover, if she exercises patience, and remains steadfast on her faith, then there is no harm in doing that.

What is the ruling of Islamic Law on performing ṭawāf on the upper floors of al-Masjid al-Ḥarām, given that these floors are situated above the level of the Ka‘bah, and that the one performing ṭawāf passes by certain barriers, such as pillars and walls, during the ṭawāf?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
There are numerous conditions for the validity of ṭawāf (circumambulation around the Ka‘bah), among them: that the one performing ṭawāf be inside the Masjid (al-Masjid al-Ḥarām) — even if the Masjid has been expanded, so long as the expansion does not extend out into al-ḥill (land outside the sanctuary boundaries). It suffices for the ṭawāf to be performed in the airspace of the Masjid or upon its roof, even if that roof is higher than the Ka‘bah (the House) itself.
Al-Khaṭīb ash-Shirbīnī (raḥimahullāh) said: "It [ṭawāf] is valid upon the roof of the Masjid, even if the roof of the Masjid is higher than the House — just as prayer [is valid] upon Mount Abū Qubays despite its elevation above the House. This is the relied-upon (mu‘tamad) position." [Mughnī al-Muḥtāj, Vol.2/P.246]
The validity of the tawaf isn`t affected by the pillars and walls standing between the one performing ṭawāf and the House, since the condition is only that the person performing ṭawāf be within the boundaries of the Masjid and outside the boundaries of the Ka‘bah itself.
Ash-Shirbīnī said: "It [ṭawāf] is valid inside the Masjid, even if it is expanded, and even if a barrier stands between the one circumambulating and the House — such as a water-supply structure (saqāyah) or pillars (sawārī)." [Mughnī al-Muḥtāj, Vol. 2/P.246]
Accordingly, ṭawāf performed on the upper floors is valid, and the presence of barriers such as pillars and walls during the ṭawāf does not affect its validity. And Allah, the Exalted, knows best.

What is the ruling on sacrificing a castrated animal or one with a missing tail?

Praise be to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
It is permissible to sacrifice a castrated sheep; as it has been established that the Prophet (peace be upon him) sacrificed:
 
"...two large, fat, horned, white-and-black, castrated rams (Mawju'ayn—meaning having crushed testicles)." [Narrated by Ibn Majah in his Sunan].
 
It is not permissible to sacrifice an animal that is missing its tail, or udder due to being cut off. This is in contrast to an animal that was naturally born without a tail, or udder; such an animal is valid for sacrifice. And Allah the Almighty knows best.

What is the ruling on making up the regular pre-Dhuhr *sunnah* (*al-sunnah al-rātibah al-qabliyyah*) for one who missed it in the Dhuhr prayer?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Every timed supererogatory prayer (nāfilah) is recommended (mandūb) to be made up if its time passes. As for a nāfilah that precedes the obligatory prayer, performing it before the farḍ is a matter of proper etiquette (adab); if it is prayed after the farḍ, it is still considered adāʾ (performed within its time). If the time of the farḍ has ended, it is recommended to make up (qaḍāʾ) the nāfilah for one who did not pray it.
Whoever misses the sunnah before Dhuhr, whether with an excuse or without one, it is recommended for him to pray it after the obligatory Dhuhr prayer, within the time of Dhuhr, even at its end, and it counts as adāʾ, not qaḍāʾ. It is also recommended for one who missed the pre-Dhuhr sunnah to pray it before the post-Dhuhr sunnah, in observance of the proper order. It is stated in ʿUmdat al-Sālik wa ʿUddat al-Nāsik (Vol.1/p.60): "What precedes the obligatory prayer has the same time as the obligatory prayer, and performing it before the farḍ is a matter of etiquette; after it, it is adāʾ. What follows the farḍ has its time begin with the performance of the farḍ and end with the end of its time."
If the time of Dhuhr has ended, it is recommended for him to pray both the pre- and post-Dhuhr sunnahs, and they count as qaḍāʾ for both. It is stated in ʿUmdat al-Sālik (1/61): "Every timed nafl, such as the ʿĪd prayer, Duha, Witr, and the regular rawātib of the obligatory prayers, if it is missed, it is recommended to make it up forever." And Allah Almighty knows best.

See More