Tag: Prayer

Why Does My Prayer not Prevent me from Evil Actions – Shaykh Uthaymeen

I pray, however I (still) perform some evil actions; so, what is your advice for me? And why does my prayer not prevent me from forbidden actions?

Shaykh Uthaymeen Replies:

My advice for you is that you repent to Allah (The Mighty and Majestic) and that you sincerely draw close to Allah. (Likewise) that you recall the greatness of the one you have disobeyed and recall His punishment (The Mighty and Majestic), for whoever opposes his command.

You should also read the statement of Allah,

نَبِّئۡ عِبَادِىٓ أَنِّىٓ أَنَا ٱلۡغَفُورُ ٱلرَّحِيمُ (٤٩) وَأَنَّ عَذَابِى هُوَ ٱلۡعَذَابُ ٱلۡأَلِيمُ (٥٠)

Declare (O Muhammad SAW) unto My slaves, that truly, I am the Oft-Forgiving, the Most-Merciful. (49) And that My Torment is indeed the most painful torment. (50)

So, seek Allah’s forgiveness and mercy and fear his punishment. As for your situation, i.e. that you pray and you prayer does not prevent you from evil actions, then perhaps your prayer has deficiencies, because the prayer which prevents from fahshaa (i.e. great sins) and munkar (everything Islam rejects & has prohibited) is the complete prayer, (meaning) the prayer which is (performed) in accordance to that which the Messenger of Allah came with; with presence of heart, performing the actions (of the prayer) as they were reported in the sunnah. It is not every prayer which prevents from fahshaa (i.e. great sins) and munkar (every thing Islam censures & has forbidden ), rather it is the established prayer (in the sunnah) which the people perform in the manner which is befitting.

Allah The Most High said:

﴿اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلاةَ إِنَّ الصَّلاةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ﴾ [العنكبوت:45]

Recite (O Muhammad (sallallaahu alaihi wa salam) what has been revealed to you of the Book (the Qur’ân), and perform As-Salât (Iqamât¬as¬Salât). Verily, As-Salât (the prayer) prevents from Al-Fahshâ’ (i.e. great sins of every kind, unlawful sexual intercourse) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed).

Meaning, the prayer which is performed in the correct manner (according to the sunnah of the Messenger of Allah), prevents these evils.

(1) The questioner is alluding to this aayah in the Quran: Al-Ankaboot: 45

VIDEO – Show Your Gratitude To Allah & Perform The Night Prayer – Shaykh Fawzaan

From the Video:

“Do you not feel ashamed in front of Allaah that you sleep the whole night and do not stand to pray to Allaah The Mighty & Majestic even if it be a short portion of the night whilst Allaah has blessed you, given you health and safety? “

Is it Permissible for a Resident to Combine Maghrib and Isha, after He has Returned from a Journey? Shaykh Uthaymeen

Is it permissible to delay praying maghrib until isha due to him being tired, for an individual who returned from travelling directly after Maghrib prayer i.e. the time of Maghrib has not exited (but the prayer has been established in the masaajid in congregation)?

Shaykh ‘Uthaymeen:

Yes, that is permissible, because not combining in this situation would cause difficulty for him. For indeed ‘Abdullah ibn ‘Abbas (May Allah be pleased with them both) said,

‘The Prophet (sallallahu alaihi wa salam) combined between Dhuhr and ‘Asr , and Maghrib and ‘Isha whilst he was in Madeenah, and there was no fear and no rain. They said to him (‘Abdullah ibn ‘Abbas), why is that? He said, He did not want hardship for his ummah’

Shaykh ‘Uthaymeen: meaning that he did not want the ummah to be afflicted with difficulties by not combining (when there is a need).

Fataawa ‘ala At-Tareeq fee Masaa’il Mutanawiyya Pg 296

Giving Importance to the Prayer and Perservering upon it is a Cause of Provision – Shaykh Uthaymīn

بسم الله الرحمن الرحيم

Shaykh Shaykh Uthaymīn (rahimahullāh) explained and extracted multiple benefits from verse 132 of Surah Ta-Ha:

وَأۡمُرۡ أَهۡلَكَ بِٱلصَّلَوٰةِ وَٱصۡطَبِرۡ عَلَيۡہَا‌ۖ لَا نَسۡـَٔلُكَ رِزۡقً۬ا‌ۖ نَّحۡنُ نَرۡزُقُكَ‌ۗ وَٱلۡعَـٰقِبَةُ لِلتَّقۡوَىٰ (١٣٢)

And enjoin As-Salât (the prayer) on your family, and be patient in offering them [i.e. the Salât (prayers)]. We ask not of you a provision (i.e. to give Us something: money); We provide for you. And the good end (i.e. Paradise) is for the Muttaqûn (pious and righteous persons – see V.2:2). (Ta Ha: 132)

Benefits extracted from this verse are:

  1. The importance of the prayer.
  2. The obligation of commanding the family with the prayer, and that which they need to perform it (wudhu etc).
  3. The obligation of patiently persevering upon the prayer, even if a person endures what he endures from striving of his soul.
  4. Allah’s complete Self Sufficiency  (The Most High) of having any need of His creation, since He does not command us to seek provision from us.
  5. That giving importance, care and concern to the prayer; and patiently persevering upon it is a means of gaining provision.
  6. That having taqwa of Allāh (Mighty & Majestic) is a cause for a praiseworthy and good outcome in this life and the next.

Al-ilmām bi b’ad Āyāt al-Ahkhām Tafsīran wa Istimbātan Pgs. 54-55

The Four Categories of Optional Prayers – Shaykh ‘Uthaymīn (rahimahullah):

The Four Categories of Optional Prayers

Shaykh ‘Uthaymīn (rahimahullah):

The optional prayers are of four categories:

  1.  Optional prayers whose performance are restricted by time, such as Salātul Witr.
  2. Optional prayers whose performance are restricted to the obligatory (prayers), such as the Rawātib Prayers (e.g. two units before the Fajr prayer e.t.c)
  3. Optional prayers whose performance are restricted due to a specific reason, such as Tahiyyatul Masjid (2 units of prayer performed before sitting in the masjid).
  4. Unrestricted optional prayers, it is Sunnah to perform them at anytime, excluding the times of prohibition (e.g. when sun is setting etc).

Paraphrased from Shaykh ‘Uthaymīn’s Fath Dhīl Jalāli wal Ikrām Sharh Bulūgh al-Marām Vol.2 Pg.223

Are the 2 Rakah before Maghrib from the Sunnah?

A Sunnah After The Witr Prayer

The Messenger of Allah – sallallaahu alaihi wa sallam – when he would give salaams after the witr prayer would say :
سُبحانَ الملِكِ القدُّوس

Three times and the third time he would raise his voice. (1)

Classified as Saheeh by Imam Al-Albaani in Saheeh an-Nisaa’i Hadeeth number 1732

(1) And in Hadeeth 1733 – also classified as Saheeh by Imam Al-Albaani – he would elongate the third time.

Hearing the Adhaan but Praying at Home- Shaykh Fawzaan

Text link: http://www.alfawzan.af.org.sa/node/15680

Audio link: http://www.alfawzan.af.org.sa/sites/default/files/03_26.mp3

Question: What is the ruling about the one who hears the adhaan but does not go to the masjid to pray? Will his prayer be accepted if he prays at home or not?

Answer: Praying in congregation is obligatory. He – peace be upon him – said: “whoever hears the call [to prayer] but does not come to [the masjid], he has no prayer except with a [valid] excuse”. So it is mandatory for him to pray in congregation if he hears the call [to prayer] and is able to attend

Continue reading

How many Rak’ats prayed before khutbah begins on the day of Jum’ah

Shaikh Muhammad Baazmool (may Allaah preserve him) says: There is no specified number of rak’ats to pray on jum’ah day (i.e. specified number of Rak’ats after one enters the masjid and before the khutbah), rather what is established is that the number of rak’ats is unrestricted due to the Hadeeth reported by Imaam Muslim (rahimahullaah) in Sahih Muslim- that whoever takes a bath on the day of jum’ah and prays what is decreed for him (i.e. before khutbah begins), keeps quiet until the khutbah finishes, and prays (i.e. with the Imaam), he will be forgiven (i.e. minor sins) from that day of jum’ah to the next Jum’ah….[Ref 1]

After Jum’ah prayer, one prays either two rak’ats [Ref2] or four Rak’ats [Ref 3]

[Ref 1: For further details, see texts of hadeeth in Sahih Muslim Number 857 and the speech of Sh Muhammad Baazmool in [    بغية المتطوع page 121 onwards]

[Ref 2: Hadeeth in Sunan Abu Dawud Number 1/70 & declared authentic by Imaam Albaani (rahimahullaah)]

[Ref 3: Hadeeth reported by Imaam Muslim Number 881]


Some Virtues of the Asr Prayer and a Warning against Performing It When Its Time Period Elapses Without a Valid Sharia Excuse

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

The Prophet [sallal-laahu-alayhi-wasallam] said, ‘’Whoever misses the Asr prayer [i.e. intentionally] until its time elapses, it is as if he has lost his family and his wealth’’. [Ref 1]

Shaikh Muhammad Baazmool [may Allaah preserve him] said: Why is the Asr prayer specifically mentioned and not the other prayers? The scholars say that perhaps the wisdom behind this is because the time of Asr is when the people are very busy in trade and roaming about in the markets. At present -سبحان الله – the time of Asr prayer is the hardest time for those engaged in professional occupations and the workers, for they return and relax in their houses and do not wake up until the time of Asr prayer elapses, so they are lackadaisical in this affair..

The Asr Prayer is great in the Sight of Allaah.  Allaah (The Blessed and Exalted) said:

[حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَىٰ وَقُومُوا لِلَّهِ قَانِتِينَ – Guard strictly (five obligatory) As-Salawat (the prayers) especially the Salaatul Wustaa (middle Salaah – the best prayer). And stand before Allah with obedience] [Ref 2]

The scholars say that the meaning of Salaatul Wustaa is the Asr prayer. It has been reported from the Messenger [sallal-laahu-alayhi-wasallam] that on the day of Al Ahzaab – the day of the battle of Al Khandaq when the Arab tribes gathered to fight the Muslims – he said: ”O Allaah! Fill their [i.e. the infidels] houses and graves with fire, as they busied us so much that we did not perform the middle Salat [(prayer)- i.e. Asr prayer] till the sun had set.’’ [Ref 3]

The Asr prayer also has other specific virtues. The scholars say that it is the time in which the angels of the night and the angels of the day get together- the angels who accompany or guard the children of Aadam. There are two time periods in which the angels gather – the angels of the day time get together at the time of Fajr and accompany the children of Aadam from Fajr to Asr. And at Asr time, the angels of the night take over and accompany the children of Aadam from Maghrib to Ishaa, and at Fajr they change shifts. The proof of this is the hadeeth reported by Abu Hurairah that the Messenger of Allaah [sallal-laahu-alayhi-wasallam] said: ‘’Angels come to you in succession by night and day, and all of them get together at the time of Fajr and Asr prayers. Those who have passed the night with you [or stayed with you] ascend [to the heaven] and Allaah asks them, though He knows everything about you, ‘’In what state did you leave my slaves?’’ The angels reply: ‘’When we left them, they were offering Salat (prayer) and when we reached them, they were offering Salat.’’ [Ref 4]

Allaah [Glorified Be He and Free is He from all imperfections] said about the Fajr prayer:

[وَقُرْآنَ الْفَجْرِ ۖ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا   – And recite the Qur’an in the early dawn (i.e. the morning prayer). Verily, the recitation of the Qur’an in the early dawn is ever witnessed (attended by the angels in charge of mankind of the day and the night). [Ref 5]

The scholars say that the reason behind this is because it (i.e. Fajr time) is the time in which the angels of the night and the angels of the daytime get together and likewise at the time of Asr Salaah, for they are two time periods in which the angels change shifts in order to accompany the children of Aadam. Therefore, a Muslim should be eager to perform the Asr prayer at its correct time and if he is preoccupied (i.e. without a valid shariah excuse) until its time elapses, then it is as if he has lost all his family and wealth. [The End]

[Abridged and Paraphrased. Source: Sharh Kitaab Wuqootis Salaah Min Muwatta Al-Imaam Maalik Bin Anas’ by Shaikh Muhammad Baazmool -pages 93 -95…Publisher: Daarul Istiqaamah 1st Edition 1429AH (Year 2008)]

Ref 1: Saheeh Al-Bukhaari, Hadeeth Number552. Vol 1 Darussalam Print 1997]

Ref 2: Soorah Al-Baqarah Ayah 238

Ref 3: Saheeh Al-Bukhaari, Hadeeth Number 2931. Vol 4, Darussalam Print 1997]

Ref 4: Saheeh Al-Bukhari, Hadeeth Number 555. Vol 1. Darussalam Print 1997Ref 5: Soorah Al-Israa, Ayah 78]


Arabic Text