Establish the Prayer Establish the Prayer ه)

N ov 17 ember 20

(ه Contents Establish the Prayer Page 1: Principal’s Article The theme of this month’s issue is one of great Pages 2, 3, 4, 6, 12, 13 importance. Without it, a person is lost and the & 14: Q & A dunya and has no connection with Allah ('azza wa jal). It is nothing other than Salah, the pres- Page 5: cribed daily prayers. One of the main aspects 1 1 Pray (Poem) which makes Salah highly significant is its leg- By Brother Abdul Jaleel islation in the heavens directly from Allah ('azza Pages 8 & 9: wa jal) to the Prophet (SAS) during his miracu- Adhaan Timings and lous trip of the Israa and Mi’raaj. Although they Masjid Programs Issue # 1 Issue # 1 are only five daily prayers, they are equivalent to Page 7, 10 & 11: 50 - Allahu Akbar! One should be diligent in maintaining the prayers in order not to sever the Page 15: AMA Services connection between him/her and Allah ('azza wa jal). As narrated by Al-Tirmidhi, the Prophet Page 16: (SAS) said, “The covenant that stands between UIF Advertisement us and them is prayer; whoever gives up prayer is a kafir (disbeliever).” The choice is yours to make - which group will you be amongst? We

-ask Allah to keep us upright and allow us to re أﻛﺎد ﯾﻤﯿ ـــ ـــ .main steadfast with our prayers ــ ـ ــ ﺔ

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Sh. Ahmed Salem ﻨ ﮭ

Principal ـ

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Contact us: us: [email protected] [email protected] Ruling on prayer in congregation for men https://islamqa.info/en/40113 Is it permissible to pray in one's home when the mosque is nearby? Please note that there are only two of us praying. Praise be to Allaah. Prayer in congregation is obligatory for healthy men in the mosque, according to the more correct s cholarly opinion. This is based on a great deal of evidence, including the following: 1 – Allaah says (interpretation of the meaning): “When you (O Messenger Muhammad) are among them, and lead them in As-Salaah (the prayer), let one party of them stand up [in Salaah (prayer)] with you taking their arms with them; when they finish their prostrations, let them take their positions in the rear and let the other party come up which have not yet prayed, and let them pray with you”[al-Nisa’ 4:102] The following points are made on the basis of this verse: Allaah commands them to pray in congregation, then He repeats this command a second time with regard to the second party or group, as He says, “and let the other party come up which have not yet prayed, and let them pray with you”. This indicates that prayer in congregation is an obligation for all individuals, because Allaah did not absolve the second group of this obligation as a result of the first group praying in congregation. If prayer in congregation was Sunnah, it would be more appropriate for people to be excused from it at times of fear [the situation referred to in this verse], and if it were fard kifaayah (a communal obligation), it would be discharged by the actions of the first group. So this verse shows that it is an individual obligation, and demonstrates that in three ways: it is enjoined at the beginning, then it is enjoined a second time, and there is no concession allowing them not to do it at times of fear. From the words of Ibn al-Qayyim in Kitaab al-Salaah. 2 – In al-Saheehayn (the following version was narrated by al-Bukhaari) it is narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is my soul, I had thought of ordering that wood be gathered, then I would command the call to prayer to be given, and I would appoint a man to lead the people in prayer, then I would go to men [who do not attend the congregational prayer] and burn their houses down around them. By the One in Whose hand is my soul, if anyone of you had known that he would receive a bone covered with meat or two (small) pieces of meat in a sheep’s foot, he would come for 'Isha' prayer.” Al-Bukhaari, 7224; Muslim, 651. Ibn al-Mundhir (may Allaah have mercy on him) said: The fact that he was thinking of burning down the houses of people who did not attend the prayer is the clearest evidence that attending pr- yer in congregation is obligatory, because it would not be permissible for the Prophet (peace and blessings of Allaah be upon him) to do this with regard to something that was mustahabb and not obligatory. Al-Awsat, 4/134 Once it is established that prayer in congregation is obligatory, it is obligatory to perform this prayer in the mosque. It is not permissible for a man who is able to attend the congregational prayer in the mosque to pray in his house even if he prays in congregation with his family. Shaykh Ibn Baaz said: With regard to not praying in congregation, this is a reprehensible action and is not permitted. It is also one of the attributes of the hypocrites. It is obligatory for the Muslim to pray in the mosque in congregation, as it says in the hadeeth of Ibn Umm Maktoom – who was a blind man. He said, “O Messenger of Allaah, I do not have a gu- ide to lead me to the mosque,” and he asked the Messenger of Allaah (peace and blessings of Allaah be upon him) to grant him a concession allowing him to pray in his house, and he allowed him that, 2 Next Page but when he turned away he called him back and asked, “Can you hear the call to prayer?” He said, “Yes.” He said, “Then answer it.” Narrated by Muslim in his Saheeh, 635. And it was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever hears the call to prayer and does not come, there is no prayer for him [i.e., his prayer is not valid], unless he has an excuse.” Narrated by Ibn Maajah, al-Daaraqutni, Ibn Hibbaan and al-Haakim with a saheeh isnaad. It was said to Ibn ‘Abbaas, what is an excuse? He said, Fear or sickness. In Saheeh Muslim (654) it is narrated that Ibn Mas’ood said: “At the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) we used to think that no one failed to attend the prayer in congregation but a hypocrite or one who was sick.” What is meant is that the believer is required to pray in the mosque, and it is not permissible for him to take the matter lightly and pray in his house when the mosque is nearby. The fact that only two men pray in the mosque reinforces the fact that you have to attend the congregational prayer, so as to be free of any sin or shortcoming, and so as to encourage them to attend the prayer in congregation in the mosque, so that they will not get lazy. Two or more people const- itutes a congregation. Ibn Hubayrah (may Allaah have mercy on him) said: “[The scholars] were unanimously agreed that the smallest number that counts for prayer in congregation, apart from Jumu’ah prayer, is two: the imam and the person who is praying behind him, who should stand to his right.” Al-Ifsaah, 1/155 Ibn Qudaamah (may Allaah have mercy on him) said: “A congregation may consist of two or more, and we know of no difference of opinion concerning that.” And Allaah knows best.

Ruling on making up missed prayers https://islamqa.info/en/13664 I am a new muslim. Following is the few question that i wish to know, some of the question is sou- nds very stupid i suppose. 1. When i pray what should i say. 2. my parents is buddhist, only my father know that I am muslim, not the rest of the family member, sometimes, they told me to go back to have dinner, but I don't eat pork or any related items as a haram food that I know, but how about chicken and other meat such as ﬁsh. That is not slaughtered by the muslim, is that consider haram, and did i commit a sin out of it. 3. How can i repend my sin to Allah (the almighty) and how can i get his forgiveness, for the daily sin i comitted. 4. If i miss the subuh pray, or azan, of any of the 5 times pray, did i commit a sin, and how can i get forgiveness over it. 5. How can i learn to speak while i pray and read the quran in arabic. Aleast the basic word that i should speak during my pray. 6. Is all the seafood is haram or halal.

Praise be to Allaah. Firstly: We thank you for your trust in our site, and we ask Allaah to help us meet your expectations, and to bless you with strength and guidance. We also appreciate your eagerness to learn that which you do not know. This is something that is obligatory upon every Muslim, for man is not born with knowledge. The Prophet (peace and blessings of Allaah be upon him) said, “Knowledge comes by learn- ing.” (Classed as hasan by Ibn Hajar in Fath al-Baari). Do not think that asking about things you do 3 Next Page not know is stupid, rather it is something that is necessary and a person is to be commended for doing so. Secondly: With regard to missing prayers, one of the following two scenarios must apply: 1 – When you miss a prayer unintentionally, for a legitimate shar’i excuse, such as forgetting or sleeping, although you are basically very keen to perform the prayer on time. In this case you are excused but you have to make it up as soon as you remember it. The evidence for that is the hadeeth narrated in Saheeh Muslim (681) which tells how the Prophet (peace and blessings of Allaah be upon him) and his companions slept and missed Fajr prayer, and the Sahaabah began to ask one another, “What is the expiation (kafaarah) for what we have done by neglecting the prayer?” The Messenger of Allaah (peace and blessings of Allaah be upon him) said. “Sleeping does not mean that you are neglecting the prayer. Rather neglecting the prayer means not praying one prayer until the time for the next prayer comes. Whoever does that let him pray when he remembers it.” This does not mean that a person should sleep deliberately when a prayer is due, until he misses it, then use sleep as an excuse, or neglect a means that would help him to do the prayer, and then take that as an excuse. Rather he must make use of all the means he can, as the Messenger (peace and blessings of Allaah be upon him) did in this case, when he appointed one person to stay awake and wake them up to pray, but that person was overcome by drowsiness, so he did not wake them up. This is the case in which a person may be excused. 2 – When you miss a prayer deliberately. This is a major sin, and it is so serious that some of the scholars stated that the one who does this is a kaafir. (as it says in Majmoo’ Fataawa wa Maqaalaat Samaahat al-Shaykh Ibn Baaz, 10/374). The one who does this has to repent sincerely, according to scholarly consensus. With regard to making up the prayer, there was a difference of opinion among the scholars as to whether or not it would be accepted from him if he makes it up afterwards. Most of the scholars said that he should make it up and that his prayer is valid, although he is a sinner (i.e., if he does not repent – and Allaah knows best), as Shaykh Ibn ‘Uthyameen quoted from them in al-Sharh al-Mumti’, 2/89. The view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) is that it is not valid, and that it is not prescribed for him to make it up. He said in al-Ikhtiyaaraat (34): “It is not prescribed for the one who misses a prayer deliberately to make it up, and the prayer, if he makes it up, is not valid; rather he should do a lot of voluntary (na- afil) prayers. This is the view of a group among the Salaf.” One of the contemporary scholars who regarded this view as more correct is Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him); he quoted as evidence for that the words of the Prophet (peace and blessings of Allaah be upon him), “Whoever does an action that is not in accordance with this matter of ours (i.e., Islam), will have it rejected.” (Agreed upon). So you must beware of this and strive to perform all the prayers on time, as Allaah says (interpretation of the meaning): “Verily, As-Salaah (the prayer) is enjoined on the believers at fixed hours”[al-Nisa’ 4:103] With regard to repentance, you will find a detailed answer under question no. 14289 on this website. With regard to meat that has been slaughtered by a non-Muslim. With regard to your question about seafood, it is all halaal in principle, because Allaah say (interpretation of the meaning): “Lawful to you is (the pursuit of) water game and its use for food — for the benefit of yourselves” [al-Maa'idah 5:96] We ask Allaah to help you to learn Arabic and to understand Islam, and to do more righteous deeds, for He is Able to do that. And Allaah knows best. 4 By brother Abdul Jaleel

P R A Y..! Pray, Only way that connects you to the creator ;

Pray, Adam learned the first lesson from the sustainer;

Pray, A rescue for human from the heaven;

Pray, A present to Muhammed -the messenger;

Pray, the refusal made Shaitan as an offender;

Pray, even if you are a hard core sinner;

Pray, even if you are criminal, or gambler;

Pray, even if you are lier or child molester;

Pray, even you don’t wear hijab or beard;

Pray, what happened in your life, No matter;

Pray, Allah says that will take away your sins forever;

Pray, eventually makes you pure, save from fire;

Pray, nothing should come between you and Allah !

Contact us: [email protected]: [email protected] How should the traveler pray? https://islamqa.info/en/82658 I am going aborad for one month, Let me know the easiest way of doing the prayers during this peiod? Praise be to Allaah. Firstly: If you have decided to stay in the place to which you are traveling for more than four days, then you come under the same ruling as a resident from the moment you arrive there, so you have to do what the residents do, i.e., offer the prayers in full, and it is not permissible for you to shorten them. You may shorten the prayers during the journey, but when you reach the place you should offer the prayers in full, because you come under the same ruling as a resident. It says in Fataawa al-Lajnah al-Daa’imah (8/99): The kind of travel for which the concession of travel is prescribed is that which is regarded as travel according to custom, and the distance is approximately eighty kilometers. Whoever travels this distance or more may avail himself of the concessions for travelers, such as wiping over his socks for three days and two nights, joining and shortening prayers, and not fasting during Ramadaan. If this traveler intends to stay in a place for more than four days, then he should not avail himself of the concessions for travelers. If he intends to stay there for four days or less, then he may avail himself of the concessions for travelers. If a traveler stays in a place but does not know when he will finish his business and cannot state a certain length of time for his stay, then he may avail himself of the concessions for traveling even if he stays for a long time. It makes no difference whether he travels by land or by sea. End quote. Secondly: With regard to joining prayers, it is permissible for a traveler to join Zuhr and ‘Asr, and Maghrib and ‘Isha’, at the time of the earlier or later prayer, depending on what is easiest for him. But it is better for him not to do that unless it is difficult for him to offer every prayer on time. Based on that, you can join two prayers together during the journey, but when you reach the place where you intend to stay for a month, then you should offer every prayer on time. Thirdly: You should remember that prayer in congregation is obligatory for travelers as well as others. , so try to pray in congregation in the mosque. And Allaah knows best. ُُ ََ ََ ََ ََ ُُ ََ ََ ََ ََ ََ ََْْ ْْ ْْ ْْ ََ ْْ ْْ ََُُ ٌٌ ْْ ُُ ُُ ََ ﱠﱠ ََ ْْ ِِوإذا ِِ اﻷَْﻷَْر ِِض ح أن وا ِِ ا ِِة ِِإن ْْ ُُ ََ ََ ْْ ََ ُُ ََ ََ ُُ ََ ُُ ْْ ُُ ﱠﱠ ََ ﱠﱠ ْْ ََ ََ ََ ْْ ُُ ﱡﱡ ًً ِِ ِِ ُُ ََ ا ء أن ِِ ا وا ِِإن ا ِِ ِِ ا وا ِِ ١٠١ When you travel in the land there is no sin if you curtail your service of prayer if you fear the unbelievers may harass you, for indeed your 6 open enemies are the infidels. (101) Annisaa’ {3}

ََ ََ ََ ُُ Weekly Classes by AMA’s Imam ﱠﱠ ﱠﱠ ََ ََ ََ ْْ ْْ ُُ ْْ ََ ََ ﱠﱠ ْْ ًً إن اة ا ِِ ِِ ِِ ًً (١٠٣)اء Day Time Period Subject ِِ November 2017 Adhaan Times After Fajr 10 Mins. Short Advice November Safar Day Fajr Sunrise Dhuhr Asr Maghrib Isha' Friday Book of Reyad-us-Saleheen 1 11 Wed 6:12 AM 7:26 AM 12:42 PM 3:31 PM 5:56 PM 7:12 PM After Mgrb. 15 Mins. Quran Tafseer 2 12 Thu 6:13 AM 7:28 AM 12:42 PM 3:30 PM 5:54 PM 7:11 PM Saturday 3 13 Fri 6:14 AM 7:29 AM 12:42 PM 3:30 PM 5:53 PM 7:10 PM Random Advice 4 14 Sat 6:15 AM 7:30 AM 12:42 PM 3:29 PM 5:52 PM 7:09 PM After Mgrb. 45 Mins. Arabic Lang. Sunday End of Daylight Saving of 2017 Understand Arabic Grammar 5 15 Sun 5:17 AM 6:32 AM 11:42 AM 2:27 PM 4:50 PM 6:07 PM After Mgrb. 15 Mins. Hadith 6 16 Mon 5:18 AM 6 :33 AM 11:42 AM 2:26 PM 4:49 PM 6:06 PM Monday Book of Pearl & Coral 7 17 Tue 5:19 AM 6:35 AM 11:42 AM 2:25 PM 4:48 PM 6:05 PM 8 18 Wed 5:20 AM 6:36 AM 11:42 AM 2:24 PM 4:47 PM 6:04 PM After Mgrb. 15 Mins. Quran Tafseer Wednesday 9 19 Thu 5:21 AM 6:37 AM 11:42 AM 2:23 PM 4:46 PM 6:03 PM Random Phrases of Quran 10 20 Fri 5:22 AM 6:38 AM 11:42 AM 2:23 PM 4:45 PM 6:02 PM After Mgrb. 15 Mins. Hadith 11 21 Sat 5:23 AM 6:39 AM 11:42 AM 2:22 PM 4:44 PM 6:01 PM Thrusday Random Hadith 12 22 Sun 5:24 AM 6:40 AM 11:42 AM 2:21 PM 4:43 PM 6:01 PM Friday Khutba will be established 13 23 Mon 5:25 AM 6:42 AM 11:43 AM 2:21 PM 4:42 PM 6:00 PM 14 24 Tue 5:26 AM 6:43 AM 11:43 AM 2:20 PM 4:41 PM 5:59 PM @ 1:15 PM (For the entire Year) 15 25 Wed 5:27 AM 6:44 AM 11:43 AM 2:19 PM 4:40 PM 5:59 PM Prayers will be Established as Following

16 26 Thu 5:28 AM 6:45 AM 11:43 AM 2:19 PM 4:40 PM 5:58 PM Nov. 01 - Nov . 04 6:30 AM 17 27 Fri 5:29 AM 6:46 AM 11:43 AM 2:18 PM 4:39 PM 5:57 PM Fajr Nov. 05 - Nov. 11 5:45 AM 18 28 Sat 5:30 AM 6:47 AM 11:43 AM 2:17 PM 4:38 PM 5:57 PM Nov. 12 - Nov. 30 6:00 AM

19 29 Sun 5:31 AM 6:49 AM 11:44 AM 2:17 PM 4:37 PM 5:56 PM Dhuhr All Month 1:15 PM 20 Rabei' 1 Mon 5:32 AM 6:50 AM 11:44 AM 2:16 PM 4:37 PM 5:56 PM

21 2 Tue 5:33 AM 6:51 AM 11:44 AM 2:16 PM 4:36 PM 5:55 PM Asr Nov. 01 - Nov.04 4:15 PM 22 3 Wed 5:34 AM 6:52 AM 11:44 AM 2:16 PM 4:35 PM 5:55 PM Nov. 05 - Nov. 30 2:40 PM أﻛﺎ دﯾﻤ Thu 5:35 AM 6:53 AM 11:45 AM 2:15 PM 4:35 PM 5:54 PM 4 23 ﯿــ .Mins ـــ Maghrib 10 After ــ Fri 5:36 AM 6:54 AM 11:45 AM 2:15 PM 4:34 PM 5:54 PM All Month 5 24 ــ Adhaan ــ ﺔ 25 6 Sat 5:37 AM 6:55 AM 11:45 AM 2:14 PM 4:34 PM 5:54 PM ا Ish’a ﻟ All Month 8:30 PM

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ـ Mon 5:39 AM 6:58 AM 11:46 AM 2:14 PM 4:33 PM 5:53 PM 8 27

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ﺎ Tue 5:40 AM 6:59 AM 11:46 AM 2:14 PM 4:33 PM 5:53 PM Daily 9 28 ل ل لBetween Maghrib Maghrib & Isha’ Prayers & Isha’ Prayers 29 10 Wed 5:41 AM 7:00 AM 11:47 AM 2:13 PM 4:32 PM 5:53 PM Cell.: (914) 316 -316 3546 - 3546 30 11 Thu 5:41 AM 7:01 AM 11:47 AM 2 :13 PM 4:32 PM 5:53 PM Oﬀ DayDay Tuesdayuesday Contact us: us: [email protected] [email protected] Verses and Meanings

أﻋﻮذُُُ ﺑﺎِِِ َََﻣﻦ اﻟ ﱠﱠﱠ ِِِﺸﯿﻄﺎن ﱠﱠﱠاﻟﺮﺟﯿﻢ ٰٰٰ َََ َََ ِِِ ِِِوأﻗﻢ ﱠﱠﱠ َََاﻟﺼﻼةَََ َََ َََ َََطﺮﻓﻲِِِ ﱠﱠﱠ َََ ِِِاﻟﻨﮭﺎر َََ ُُُ َََ ًًًوزﻟﻔﺎ ِِِّّّ َََﻣﻦ ﱠﱠﱠ ْْْ ِِِاﻟﻠﯿﻞ ۚ ِِِ ﱠﱠﱠإن ْْْ َََ َََ َََ ِِِاﻟﺤﺴﻨﺎت ُُُ ْْْ ِِِ ْْْ َََﯾﺬھﺒﻦ ﱠﱠﱠ ِِِّّّ َََ ِِِاﻟﺴﯿﺌﺎت ۚ َََ ِِِ َََذﻟﻚ ِِِ ْْْ َََ ٰٰٰذﻛﺮى ِِِ ﱠﱠﱠ ِِِ ِِِ َََﻟﻠﺬاﻛﺮﯾﻦ ﴿١١٤﴾ ﺳورة ھود http://tanzil.net/#trans/en.ahmedali/11:114 “Stand up for the service of prayer at the two ends of day and the first watch of night. Remember that good deeds nullify the bad. This is a re- minder for those who are observant.” (114: Huod)

أﻋﻮذُُُ ﺑﺎِِِ َََﻣﻦ اﻟ ﱠﱠﱠ ِِِﺸﯿﻄﺎن ﱠﱠﱠاﻟﺮﺟﯿﻢ ْْ ُُاﺗﻞ ََﻣﺎ ُُ ِِ ََأوﺣﻲ ِِ ََ ْْ ََإﻟﯿﻚ ِِ ََﻣﻦ ْْ ِِ ََ ِِاﻟﻜﺘﺎب ََ ََ ِِ ِِوأﻗﻢ ﱠﱠ ََاﻟﺼﻼةََ ِِ ﱠﱠإن ﱠﱠ ََاﻟﺼﻼةََ ََ ْْ ََ ٰٰﺗﻨﮭﻰ ََ ِِﻋﻦ ْْ ََ ْْاﻟﻔﺤ ََ ِِﺸﺎء ََ ْْ ُُ ََ ِِواﻟﻤﻨﻜﺮ َََ َََ ِِِ ْْْ ُُُوﻟﺬﻛﺮ ﱠﱠﱠ ِِِاﻟﻠـﮫ َََ ْْْ َََ ُُُأﻛﺒﺮ َََ ﱠﱠﱠواﻟﻠـﮫُُُ َََ ْْْ َََ ُُُﯾﻌﻠﻢ َََﻣﺎ َََ ْْْ َََ ُُُ َََﺗﺼﻨﻌﻮن ﴿اﻟﻌﻨﻜﺒﻮت: ٤٥﴾ http://tanzil.net/#trans/en.ahmedali/29:45 “Recite what has been revealed to you of this Book, and be constant in devotion. Surely prayer keeps you away from the obscene and detestable, but the remembrance of God is greater far; and God knows what you do.” (45: Al_Inkaboot)

أﻋﻮذُُُ ﺑﺎِِِ َََﻣﻦ اﻟ ﱠﱠﱠ ِِِﺸﯿﻄﺎن ﱠﱠﱠاﻟﺮﺟﯿﻢ َََ َََ ْْْ َََوﻗﺮن ِِِﻓﻲ ُُُ ُُُ ِِِ ُُُ ﱠﱠﱠﺑﯿﻮﺗﻜﻦ َََ َََوﻻ َََ َََ ﱠﱠﱠ ْْْ َََﺗﺒﺮﺟﻦ َََ َََ ﱡﱡﱡ َََﺗﺒﺮج ْْْ َََ ِِِ ِِِ ﱠﱠﱠ ِِِاﻟﺠﺎھﻠﯿﺔ ْْْ ُُُ َََ ٰٰٰاﻷوﻟﻰ َََ َََ ِِِ ْْْ َََوأﻗﻤﻦ ﱠﱠﱠ َََاﻟﺼﻼةَََ َََ ِِِ َََوآﺗﯿﻦ ﱠﱠﱠ َََاﻟﺰﻛﺎةَََ َََ َََ ِِِ ْْْ َََوأطﻌﻦ ﱠﱠﱠاﻟﻠـﮫَََ َََ َََ ُُُ َََورﺳﻮﻟﮫُُُ ِِِ ﱠﱠﱠ َََإﻧﻤﺎ ُُُ ِِِﯾﺮﯾ ُُُﺪ ﱠﱠﱠاﻟﻠـﮫُُُ ِِِ ُُُ ْْْ ِِِ َََﻟﯿﺬھﺐ َََﻋﻨ ُُُ ُُُﻜﻢ ِِِّّّ ْْْ َََاﻟﺮﺟﺲ َََ ْْْ َََأھﻞ ْْْ َََ ْْْ ِِِاﻟﺒﯿﺖ َََ ُُُ َََ ِِِّّّ َََوﯾﻄﮭﺮ ُُُ ْْْﻛﻢ َََ ْْْ ِِِ ًًًﺗﻄﮭﯿﺮا ﴿اﻷﺣﺰاب: ٣٣﴾

http://tanzil.net/#trans/en.ahmedali/33:33 “Stay at home, and do not deck yourselves with ostentation as in the days of paganism; fulfil your devotional obligations, pay the Zakat, and obey God and His Apostle. God desires to remove impurities from you, O inmates of this house, and to cleanse and bring out the best in you.” (33 Al-Ahzab) 10 Verses and Meanings أﻋﻮذ ﺑﺎ ﻣﻦ اﻟﺸﯿﻄﺎن اﻟﺮﺟﯿﻢ ﱠﱠﱠ ﱠﱠﱠ َََرﺑﻨﺎ ِِِ ِِِّّّإﻧﻲ َََ ْْْ َََ ُُُأﺳﻜﻨﺖ ِِِﻣﻦ ُُُ ِِِّّّ ﱠﱠﱠ ِِِذرﯾﺘﻲ ِِِ َََ ٍٍٍﺑﻮاد َََ ْْْ ِِِﻏﯿﺮ ِِِذي َََ ْْْزرعٍٍٍ ِِِﻋﻨ َََﺪ َََ ْْْ ِِِ َََﺑﯿﺘﻚ ْْْ ُُُ َََ ﱠﱠﱠ ِِِاﻟﻤﺤﺮم َََ ﱠﱠﱠ َََرﺑﻨﺎ ِِِ ُُُ ِِِ ُُُﻟﯿﻘﯿﻤﻮا ﱠﱠﱠ َََاﻟﺼﻼةَََ َََ ْْْ َََ ْْْﻓﺎﺟﻌﻞ َََ ْْْ ِِأﻓﺌِ َََﺪةًًً ِِِّّّ َََﻣﻦ ﱠﱠﱠ ِِِاﻟﻨﺎس َََ ْْْ ِِِﺗﮭﻮي ِِِ َََ ْْْ ِِِ ْْْإﻟﯿﮭﻢ َََ ْْْ ُُُ ْْْ ُُُوارزﻗﮭﻢ ِِِّّّ َََﻣﻦ ﱠﱠﱠ َََ َََ ِِِاﻟﺜﻤﺮات َََ َََ ﱠﱠﱠ ُُُ ْْْﻟﻌﻠﮭﻢ ﯾَََ ْْْﺸ ُُُ ُُُ َََﻜﺮون ﴿٣٧﴾ اﻟﺒﻘﺮة http://tanzil.net/#trans/en.ahmedali/14:37 “I have settled some of my children, O Lord, in a barren valley near Your sacred House, so that, O our Lord, they may be constant in devotion. So put in the hearts of men some kindness for them, and pr- ovide fruits for them: They may haply be grateful. (37 Al-Baqarah)

أﻋﻮذ ﺑﺎ ﻣﻦ اﻟﺸﯿﻄﺎن اﻟﺮﺟﯿﻢ َََ ِِِ ِِِأﻗﻢ ﱠﱠﱠ َََاﻟﺼﻼةَََ ِِِﻟ ُُُ ُُُ ِِِﺪﻟﻮك اﻟ ﱠﱠﱠ ْْْ ِِِﺸﻤﺲ ِِِ َََ ٰٰٰإﻟﻰ َََ َََ ِِِﻏﺴﻖ ﱠﱠﱠ ْْْ ِِِاﻟﻠﯿﻞ َََ ُُُ ْْْ َََوﻗﺮآن ْْْ َََ ْْْ ِِِاﻟﻔﺠﺮ ِِِ ﱠﱠﱠإن ُُُ ْْْ َََﻗﺮآن ْْْ َََ ْْْ ِِِاﻟﻔﺠﺮ َََ َََﻛﺎن َََﻣ ْْْ ُُُﺸﮭﻮ ًًًدا ﴿اﻹﺳﺮاء: ٧٨﴾ http://tanzil.net/#trans/en.ahmedali/17:78 “Observe the service of prayer from the sun's declining from the me- ridian to the darkening of the night, and the recitation at dawn. Ind- eed the Recitation at dawn is palpably evident.” (78 Al-Israa’)

أﻋﻮذ ﺑﺎ ﻣﻦ اﻟﺸﯿﻄﺎن اﻟﺮﺟﯿﻢ ِِِ ﱠﱠﱠ ِِِإﻧﻨﻲ َََ َََأﻧﺎ ﱠﱠﱠاﻟﻠـﮫُُُ َََﻻ ِِِ َََٰٰٰإﻟـﮫَََ ِِِ ﱠﱠﱠإﻻ َََ َََأﻧﺎ َََﻓﺎ ْْْﻋﺒُُُ ْْْ ِِِﺪﻧﻲ َََ َََ ِِِ ِِِوأﻗﻢ ﱠﱠﱠ َََاﻟﺼﻼةَََ ِِِ ِِِ ْْْ ِِِﻟﺬﻛﺮي ﴿طﮫ: ١٤﴾ http://tanzil.net/#trans/en.ahmedali/20:14 “I am God, and there is no god but I, so serve Me, and observe acts of prayer to remember Me.” (14 Taha)

أﻋﻮذ ﺑﺎ ﻣﻦ اﻟﺸﯿﻄﺎن اﻟﺮﺟﯿﻢ ٰٰ ََﯾﺎ ُُ ََ ﱠﱠﺑﻨﻲ ََ ِِ ِِأﻗﻢ ﱠﱠ ََاﻟﺼﻼةََ ََ ْْ ُُ ْْوأﻣﺮ ِِ ْْ ََ ْْ ُُ ِِﺑﺎﻟﻤﻌﺮوف ََ ْْواﻧﮫََ ََ ِِﻋﻦ ْْ ُُ ََ ِِاﻟﻤﻨﻜﺮ ََ ْْ ِِ ْْواﺻﺒﺮ ََ ََ ٰٰﻋﻠﻰ ََﻣﺎ ََ ََ ََ ََأﺻﺎﺑﻚ ِِ ﱠﱠإن ََ ِِ ََذﻟﻚ ِِ ْْﻣﻦ ََ ْْ ِِﻋﺰم ْْ ُُ ُُ ِِاﻷﻣﻮر ﴿ﻟﻘﻤﺎن: ١٧﴾ http://tanzil.net/#trans/en.ahmedali/31:17 “O my son, fulfil your moral obligations, bid what is known to be right and forbid what is wrong, and bear with patience what befalls you. These are indeed acts of courage and resolve.” (17 Loqman) 11 Ruling on the worshipper doing the actions of prayer at the same time as the imam: https://islamqa.info/en/232860 I was praying behind the imam in Maghrib prayer, and when he rose from bowing, I rushed to rise from bowing and I do not know whether I did that at the same time as him or shortly after him. Hence I do not know whether the prayer was valid or not, because I read on your website that this is makrooh, as the Prophet (blessings and peace of Allah be upon him) forbade that. But if the Pro- phet (blessings and peace of Allah be upon him) forbade it, how can it be makrooh? Isn't it more likely that it would be haraam? I hope that you can clarify.

Praise be to Allah Firstly: Your prayer is valid: 1 – because bowing or prostrating at the same time as the imam is makrooh, and it does not invalidate the prayer. 2 – what appears to be the case from what you say is that you were following the imam, and you started to rise from bowing after the imam began to rise, so you were still basically following him, and you did not go ahead of him or do the act at the same time as him. Therefore uncertainty in this case does not count for anything, because certainty cannot be dispelled by uncertainty. Secondly: The basic principle with regard to things forbidden by the Messenger of Allah (blessings and peace of Allah be upon him) is that they are to be understood as meaning that the thing forbidden is haraam. Ibn an-Najjaar (may Allah have mercy on him) said: If it says that something is forbidden (in a text of the Qur'an or Sunnah), then it is understood to be haraam according to the four imams and others. Ash-Shaafa'i (may Allah have mercy on him) emp- hatically rejected the view of those who say that it means it is makrooh. End quote from Sharh al-Kawkab al-Muneer (3/83) This is applicable whether the prohibition is mentioned in the texts of the Qur'an or in the texts of the Sunnah. That is because Allah, may He be exalted, has emphasised that it is obligatory to shun and refrain from that which the Prophet (blessings and peace of Allah be upon him) forbids. Allah, may He be exalted, says (interpretation of the meaning): “And whatsoever the Messenger (Muhammad (blessings and peace of Allah be upon him)) gives you, take it, and whatsoever he forbids you, abstain (from it), and fear Allah. Verily, Allah is Severe in punishment”[al-Hashr 59:7]. That is because taking the fact that the Prophet (blessings and peace of Allah be upon him) forbade something as proof that it is haraam is the way of the believers, nam- ely the Sahaabah and Taabi'een. But the wording of something being forbidden may be regarded as meaning that it is makrooh, and not haraam, if there is proof to that effect. There may be many indications that the prohibition mentioned in a text means that something is makrooh rather than haraam. Thirdly: With regard to the prohibition mentioned in the hadith of Abu Hurayrah, in which it tells us that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The imam has only been appointed to be followed, so when he says takbeer then say takbeer, and do not say takbeer until after he has said takbeer; and when he bows then bow, and do not bow until after he has bowed; … and when he prostrates then prostrate, and do not prostrate until he has prostrated…” Narrated by Abu 12 Next Page Dawood (603); classed as saheeh by al-Albaani in Irwa' al-Ghaleel (2/121) Some of the scholars looked at the wording of the hadith and understood the prohibition according to the basic principle, i.e., that it indicates that it is haraam. Hence they said: It is obligatory to follow the imam, and it is haraam to go ahead of him, and it is also haraam to do the actions at the same time as him. Shaykh Muhammad ibn 'Ali ibn Adam al-Ethiopi said: Al-'Allaamah ash-Shawkaani (may Allah have mercy on him) said, commenting on the hadith of Abu Hurayrah (may Allah be pleased with him), in which it says: “When he says takbeer then say takbeer”: This indicates that the worshipper who is praying behind the imam should not start to say the takbeer until after the imam has finished saying it. The same applies to bowing, rising from bowing, and prostrating. This is also indicated by his words in the second report: “Do not say takbeer, do not bow, and do not prostrate”, and by all the other reports which mention this prohibition or forbidding. There was a difference of opinion concerning that, as to whether it is obligatory or recommended. What appears to be the case is that it is obligatory, without differentiating between the opening takbeer (takbeerat al-ihram) and others. End quote. Al-Jaami' said: What ash-Shawkaani said about the command meaning that it is obligatory is the view that was regarded as most likely to be correct by as-San'aani in his 'Iddah, vol. 2, p. 241. It is also more likely to be correct in my view. So it is haraam for the worshipper to go ahead of his imam, or do the actions at the same time as him, because the clear prohibition mentioned above in the report of Abu Dawood indicates that it is haraam. And Allah knows best. End quote from Sharh Sunan an-Nasaa'i (10/112-113) Most of the scholars said that the prohibition on doing actions of the prayer at the same time as the imam indicates that it is only makrooh. Ibn Qudaamah (may Allah have mercy on him) said: What is recommended is for the worshipper to start doing the actions of prayer, such as moving up and down, after the imam has done them, and it is makrooh for him to do them with the imam, according to most of the scholars.End quote from al-Mughni (2/208) Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: Doing the actions of prayer at the same time as the imam is makrooh, and it was said that it is contrary to the Sunnah, but the more correct view is that it is makrooh. Examples of doing things at the same time as the imam include: when the imam says “Allahu akbar” for rukoo' (bowing), and starts to bow down, and you and the imam bow down at the same time. This is makrooh because the Messenger (blessings and peace of Allah be upon him) said: “When he bows then bow, and do not bow until he has bowed.” In the case of sujood (prostration), when the imam says takbeer for prostration, and you prostrate and you and the imam reach the floor at the same time. This is makrooh because the Messenger (blessings and peace of Allah be upon him) said: “Do not prostrate until he (the imam) has prostrated.” Al-Bara' ibn 'Aazib said: After the Prophet (blessings and peace of Allah be upon him) said “Sami'a Allahu liman hamidah (Allah hears those who praise Him)” [and we had all risen from bowing], not one of us would bend his back (in order to prostrate] until the Prophet (blessings and peace of Allah be upon him) went down in prostration, then we would go down in prostration after him. End quote from ash-Sharh al-Mumti' (4/189). Perhaps the indication that the prohibition mentioned in the text – concerning the one who does the actions of the prayer at the same time as his imam – is makrooh and not haraam, in their view, is two things: 13 Next Page 1.That the Prophet (blessings and peace of Allah be upon him) denounced in the strongest terms only the one who goes ahead of the imam. It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Does not one of you fear, if he raises his head before the imam, that Allah may turn his head into the head of a donkey, or that Allah may change his form into the form of a donkey?” Narrated by al-Bukhaari (691) and Muslim (427). No such stern denunciation came concerning doing the actions of prayer at the same time as the imam, so the ruling thereon is less strict. Ibn al-Mulaqqin (may Allah have mercy on him) said: The apparent meaning of the hadith indicates that it is haraam to go ahead of the imam and the impl- icit meanings is that it is permissible to do the actions of prayer at the same time as the imam. However, there is no doubt that it is makrooh to do so, and it causes one to miss out on the virtue of praying in congregation. End quote from al-I'laam bi Fawaa'id 'Umdat al-Ahkaam (2/552) Some of the scholars objected to understanding this hadith as meaning that it is permissible to do the actions of prayer at the same time as the imam; rather when taken as a whole, the hadiths indicate that this is not permissible. Al-'Iraaqi (may Allah have mercy on him) said: The Prophet (blessings and peace of Allah be upon him) said, in the hadith of Abu Hurayrah that was narrated by Abu Dawood – “When he says takbeer then say takbeer, and do not say takbeer until he has said takbeer”; and concerning bowing: “Do not bow until he has bowed”; and concerning prostration: “Do not prostrate until he has prostrated” – what this additional material that was reported by Abu Dawood indicates is that it is not possible that doing the actions with the imam could be permissible. End quote from Tarh at-Tathreeb (2/330) Ibn Hajar (may Allah have mercy on him) said: Abu Dawood added: “and do not bow until he has bowed, and do not prostrate until he has prostrated.” This is a good addition, which rules out the possibility that what was meant by his words “when he says takbeer then say takbeer” was doing it at the same time as the imam. But this report of Abu Dawood clearly rules out doing these actions before the imam or at the same time as him. And Allah knows best. End quote from Fath al-Baari (2/179) In 'Umdat al-Qaari (5/217) it says: The report of Abu Dawood clearly rules out doing any of (the actions of prayer) before the imam or at the same time as him. End quote. 2. Perhaps the majority regarded the reason for this prohibition as being the fact that it is obligatory to follow the imam and not differ from him, as is explained at the beginning of the hadith of Abu Hur- ayrah quoted above. It was also narrated by al-Bukhaari (722) and Muslim (414) as follows: The Prophet (blessings and peace of Allah be upon him) said: “The imam is appointed to be followed, so do not differ from him.” The precise meaning of being an imam is that the imam is to be ahead of those who are praying behind him both in the place where he stands and in his actions and words. If a person bows at the same time as the imam, for example, even though he has not properly followed the imam, he has not completely abandoned the idea of following, which is in contrast to the case of one who bows before the imam. The latter has done an action that is diametrically opposed to following the imam. Hence doing actions at the same time as the imam is makrooh because it detracts from the proper meaning of following the imam, which is required, but it is not entirely contrary to it, unlike doing actions before the imam, which is haraam because it is entirely contrary to the idea of following the imam, which is obligatory. And Allah knows best.

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أﻛﺎ أﻛﺎ دﯾﻤ دﯾﻤ ﯿــ ﯿــ ـــ ـــ ــ ــ ــ ــ ــ ــ ﺔ ﺔ

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AL-MINHAAL ACADEMY ﻤ ﻤ

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1764A New Durham Rd., South Plainﬁeld, NJ 07080 ـ ـ

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