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    Default Info on salah From the works of Imam Abdul-‘Aziz Bin Baz Rahimahulah Ta’ala

    25- Important Lessons - Chapter 6 - Conditions of Salaat

    From the works of Imam Abdul-‘Aziz Bin Baz Rahimahulah Ta’ala

    Presented by Sheikh Saleh As-Saleh Hafithahulah Ta’ala



    Bismilah, Al-Rahman Al-Raheem. Alhamdulilahi Rab Al-‘Alameen wa salla Allahu ‘ala Muhammedan wa ‘ala aalahi wasahbihi wassalam.

    In the name of Allah, the Most Beneficent, the Most Merciful. All praise is due to Allah, the Lord of all that exists. I testify there is no true God worthy of worship except Allah and that Muhammed is Allah’s true Slave and Messenger. May Allah’s salah and Salam be upon the Prophet, his pure family and his noble companions and those that follow on their path until the day of resurrection. May Allah subhanahu wa ta’ala make us from them. Wal-hamdulilah Rab Al-‘Alameen.

    We continue with the book entitled: Important Lessons for the Ummah by the renowned sheikh of our time Abdul-Aziz Bin Baz rahimahu lahu ta’ala

    Chapter 6: Conditions of Salah

    The sheikh said: There are 9 conditions of salah:

    1) Al-Islam

    2) Al-‘Aql – sanity

    3) Tamyeez – (reaching the age of) discrimination

    4) Raf’ul Hadath – lifting the ritual impurity

    5) Izaalatul Najasah – removal of filth

    6) Satril ‘Awrah – covering of the ‘awrah

    7) Dukhul Al-Waqt – Commencement of prayer in the proper time

    8) Istikbaal Al-Kiblah – Directing ones self to the Qiblah

    9) Al-Niyah – Intention


    These are the 9 conditions for salat and we will speak about them briefly.

    1) Al-Islam: In principle and in origin salat is not acceptable from a kaffir because his actions are rejected. Allah ta’ala says:

    At-Tawbah (9) - It is not for the Mushrikûn (polytheists, idolaters, pagans, disbelievers in the Oneness of Allâh), to maintain the Mosques of Allâh (i.e. to pray and worship Allâh therein, to look after their cleanliness and their building, etc.), while they witness against their ownselves of disbelief. The works of such are in vain and in Fire shall they abide.

    This is if they die on the state of kuffir, but if they accept Islam then the salat becomes binding upon them. This is the first condition. So upon entrance of Islam the person is commanded to pray. He takes a bath and prepares himself for the correct prayer who’s time has commenced when he entered Islam, unless in the case of a woman being in a state of ritual impurity like menses, then she is to wait until she becomes pure.

    2) Al-‘Aql – sanity. Opposite to sanity is insanity and the pen has been lifted for the insane- meaning they are not held accountable for their actions. In the hadith: The pen has been lifted from 3 (i.e. 3 person’s actions are not recorded), and they are:

    • The sleeper until he awakes
    • The insane until he recovers
    • The child until he reaches the age of puberty

    3) At-Tamyeez – which means reaching the age of discrimination and distinction. Some of the scholars have defined this to be 7 years of age, and that every child who is able to understand what he is addressed by and able to return the response, then he is mumayiz – he has reached the age of discrimination; this is a criteria. Some of the scholars picked 7 because this is what is most common. Therefore, at this level the salat is correct from him because of his correct intention – li-sihatee qasdahi. And he is commanded to do the salat, but it is not obligated upon him until he reaches the age of puberty. The Prophet sallah Allah ‘alayhi wassalam said:

    Command your children to perform the prayer at 7, and beat them about it (if necessary as a disciplinary action) at the age of ten and separate them in beds.

    This does not mean that they are not to sleep in the same room as some understand.

    4) Raf’ul Hadath – lifting the state of ritual impurity. This means purification because the Prophet sallah Allahu ‘alayhi wassalam said:

    Allah does not except the sallat from anyone without tahur (ritual purity). Reported by Muslim.

    This purification from the ritual impurity is divided into 2:

    • A purification from Al-Hadathu Al-Asghar – minor ritual impurity, and this is the wadu’.

    • A purification from Ataharatu min al-Hadathu Al-Akbar – major ritual impurity and this refers to al-ghusl – which is taking a bath. Ghusl is to cover the entire body with water together with rinsing the mouth and the nose.

    What are the things that necessitate ghusl?

    • Semen from a sexual discharge. It is not required if it occurs while a person is sleeping.
    • Having actual sexual intercourse with the wife.

    This is taken from the hadith narrated by Abu Hurreira radi Allahu ta’ala ‘anhu who said that the Prophet sallah Allahu ‘alayhi wassalam said (in the agreed upon hadith):

    If one of you sits between her legs and penetrates her, then ghusl (bath) is obligatory. Imam Muslim added to this even if he does not ejaculate.

    • Death necessitates ghusl of the deceased.
    • Menses and postnatal bleeding


    Ghusl is of 2 types:

    • The perfect one – as reported by ‘Aisha radi Allahu ta’ala ‘anha who said that whenever the Prophet sallah Allahu ‘alayhi wassalam took a batch after sexual intercourse, he would begin by washing his hands, then poor water with his right hand unto his left hand and watch his sexual organ. He would then perform ablution then take some water and run his fingers through the roots of his hair. Then he would poor 3 handfuls on his head and then poor water over the rest of his body and subsequently, washes his feet. (Sahih Muslim):

    After washing the private parts, the person makes complete wadu’ and then pours the water on his head and penetrates the hair and then pours the water on his body, beginning with his right side followed by his left 3 times over and then he is done. This is the perfect way of performing the ghusl.

    The second category is the sufficient ghusl and that is to poor water over the body with rinsing of the mouth and washing the nose. This is sufficient.

    Taking a ghusl from janaba (a state of sexual defilement) after sexual intercourse lifts the major and minor states of impurity. Even if the person does not intend to lift the minor according to the preponderating opinion, then the ghusl is sufficient for both.

    There are other baths which are mustahab (praiseworthy or recommended) and there are others which are of different opinions regarding them about whether they are praiseworthy only or obligated; from that is:

    • Ghuslu Yawmal Jum’ah, and there are 2 opinions about this.

    1) It is a wajib
    2) It is an affirmed Sunnah

    • Washing the dead. From the hadith: whoever washes the dead then let him take a bath. (Reported by Imam Ahmed and Abu Dawud with an authentic chain of narration).

    • Also for the 2 ‘Eids. This is supported from some of the companions, where a man asked ‘Ali radi Allahu ta’ala ‘anhu about the ghusl. He mentioned to him the day of Jum’ah, the day of ‘Arafah, the day of An-Na7er and Yawmal Fitr-the day of sacrifice and they day of Fitr. (the chain of narration of this is authentic).

    • After regaining conscience, then he takes a ghusl and this in accordance with the agreed upon hadith.

    • Upon entering the state of Ihram for Hajj and/or ‘Umrah. There is a Report by at-Tirmidi with a good isnaad relating that the Prophet sallah Allahu ‘alayhi wassalam took his clothes and took a bath upon entering the state of ihram.

    • Upon entering Mecca. This is because Ibn ‘Umar radi Allahu ta’ala ‘anhu mentioned that he did not enter Mecca accept that he took a bath and he mentioned that the Messenger sallah Allahu ‘alayhi wassalam did so.

    This is concerning the ghusl. Proceeding with the 5th condition of prayer:


    5) Izaalatul Najasah – removal of filth. This covers the body of the praying person, his thawb (garment) and the place where he performs the salah in.

    Removal of Najasah is classified as 3 types:

    1) An-Najasatu Al-Mughalatha – which is the severe najasah that requires intense cleaning. This occurs from the licking of the utensils by a dog. The Prophet sallah Allahu ‘alayhi wassalam said if a dog licks the utensils of one of you, let him wash it seven times, one of them with earth. Some of the people are of the opinion that if a pig licks them then this would require the intense cleaning, but the correct opinion is that is not. This is called severe because the removal is intense.

    2) The Medium Najasah – this covers the rest of filth where what is required is the removal of the effect of the filth and whatever removes it is considered. Whether the removal is by steam, wind, rain etc. the removal must be applied until the filth is removed, if it takes one time or ten times, which is the whole point.

    3) The Light Najasah – this is like the najasah of the urine of the boy who did not eat the regular food, so it is sufficient in this case to sprinkle the water on the urine of the baby boy without rubbing etc. However, with respect to the baby girl who did not have regular food intake, the najasah is to be washed. This is spoken about in detail in the discussion of ‘Umdatul Ahkam. Also from this are light spots of blood which is pardoned. Also, the nathi which is the prosthetic fluid emitted as a result of sexual excitement; it is not the seminal discharge. In this case it is sufficient to wash the testicles and private part, and then make wadu’.






    If the filth is on the floor then it is of two types:

    1) It has a body mass. In this case its essence must be removed and then it should be drenched with water and the water must be more than the essence of this filth i.e. dung or clotted blood.

    2) If it is fluid or moist in nature without body mass – if it was wet then it is to be dried and absorbed by a clothe or sponge or something in order to minimize it and its effect. Then it is to be drenched with water and the water needs to exceed the najasah. If it is dry, then in this case it is sufficient to drench it with water. The water must exceed in these cases because of the hadith of the Bedouin who urinated in the Prophet’s masjid sallah Allahu ‘alayhi wassalam and he ordered for a pocket of water that was much more than the amount of urine which was there.

    In the removal of filth, there is no intention that is required because this is from the turook; the purification which is the purpose is established with or without the intention so it isn’t necessary.
    For example, if some filth comes on your clothes and then it becomes pure from rain, can you pray with these clothes that you did not intend to clean but had become pure anyways? The answer is yes.

    The situation is opposite in the case of actually making the purification because making the purification is from al-ma’moor-what is commanded and therefore requires intention, and that is different from an-najasah which is from at-turook – things to be removed, left, abandoned, etc. This is why with the removal of filth a person can be forgiven for forgetfulness or ignorance but when it comes to tahara he must have intention. If you see najasah on your thawb etc. after your prayer then the prayer is still correct.

    The evidence for this is in the hadith of Jibril when he informed the Prophet sallah Allahu ‘alayhi wassalam during the salat of filth on his shoes. The Prophet sallah Allahu ‘alayhi wassalam did not redo the salat. He just took them off during the salat.

    What about if one prays and then after he is finished praying he realizes he did not pray in a state of wadu’, does he have to redo his prayer? It is invalid so he must repeat.


    This concludes the removal of filth.




    6) Satril ‘Awrah (source of attraction) – covering the ‘awrah whether male or female. For the male the ‘awrah is from the naval to the knees. For the female, then the whole of her body is ‘Awrah except her face according to the correct opinion; and this while in salah. However, if she is praying in the presence of non-mahrams (marriageable persons) then she is to cover her face.

    Also it is required for the male to cover both shoulders if he is able if he can’t do that, then he must cover at least one of his shoulders if he is able, and if he can’t do that then there is no harm upon him.

    The dress is of 3 types:

    1) Halal for both men and women and this is the origin for all dresses; meaning all dresses are lawful except those which the legislator prohibited.

    2) That which is haram for the males and females such as something abducted or taken by force, stolen, or the dress which resembles the kuffar. The dress which is particular for women is prohibited for men and vice versa. Also it should be mentioned that dressing of one’s kids or those under one’s authority in any of these ways is also forbidden and the one who does this will be held accountable, because these kids will become accustomed to these clothes and it will be difficult later to rid them of it.

    3) Dress that is forbidden for males and permissible for females such as silk, except when the male is suffering from some sort of dermatological disease (skin disease or rash etc.).

    4) That which is common such as socks, shoes without heals, or a certain type of underclothing etc.

    5) Wearing tight clothes which shape the private part or making it transparent etc.


    7) Dukhul Al-Waqt – Commencement of prayer in the proper time.

    Allah ta’ala says:

    An-Nisa’ (4)-103: Verily, the prayer is enjoined on the believers at fixed hours.

    And from the Prophet sallah Allahu ‘alayhi wassalam we have several narrations related to the timing of as-salah (side note: sheikh Saleh urges the people to go to the site understand-islam.net under ‘Umdatu Al-Ahkam to listen about the prescribed prayer times because of the extensive details and benefits of it).

    From the comprehensive hadith related by Abdallah bin ‘Amru that the Prophet sallah Allahu ‘alayhi wassalam said: the time of Zuhr (noon prayer) is when the sun passes the meridian, and when a man’s shadow is of the same length (as himself). Then he said it lasts until the ‘asr (afternoon prayer). He then said: the time of ‘Asr prayer is until the sun has not become yellow. The Maghrib (sunset prayer) is as long as the twilight has not disappeared. The ‘Isha’ prayer is until the true midnight or the middle of the night. The way to calculate the true midnight is as follows:

    Calculating the true midnight time in 3 steps

    If the sunset is at 5:00 PM and the Dawn starts at 5:00 AM. Therefore, from 5 PM to 5 AM we have 12 hours which is the total of the true nightfall. Divide the difference of 12 by 2 to find half of the total night fall, which in our case is 6. Now, take this half-nightfall time and add it to our sunset time which was 5 PM, i.e. 5 AM + 6 half-nightfall hours = 11 PM. So 11 PM in our example is the true midnight (as opposed to the 12 midnight which many go by).

    Therefore, ‘Isha prayer is until the middle of the night at 11 PM in our example.


    It is permissible to combine prayers of Maghrib and ‘Isha’ or to combine Zuhr and ‘Asr in travel, in case of illness, fear, rain. This combination can be done either at the time of the first salat in the combination or at the time of the second salat in the combination for both combinations.

    If a person is sleeping and misses the salah, he must pray when is awaken and this is its expiation and there is no expiation except that.

    If a person forgets to pray, he must pray upon remembering and this is the expiation and there is no expiation except that as the Prophet sallah Allahu ‘alayhi wassalam said.

    If a person is going into surgery and other situations like this, then he may combine the prayers.


    8) Istikbaal Al-Kiblah – Directing onesself in prayer toward the Qiblah.
    Allah ta’ala says:
    Al-Baqqarah (2)-144: Verily! We have seen the turning of your (Muhammad's ) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid- al-Harâm (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction. Certainly, the people who were given the Scriptures (i.e. Jews and the Christians) know well that, that (your turning towards the direction of the Ka'bah at Makkah in prayers) is the truth from their Lord. And Allâh is not unaware of what they do.
    The Prophet sallah Allahu ‘alayhi wassalam told the person who did not do his prayer properly:

    When you stand to perform the salat then complete your wadu’, then face the Qiblah and magnify your Lord. (This is collected in Bukhari and Muslim).

    If the person does not know the direction of the Qiblah then he should strive with his best effort to determine it’s direction. If there are people around him who may know then he should ask, otherwise he should put his best effort to determine it and Allah does not burden a soul with more then it can bear.

    If the person is praying in the Haram and he sees the Ka’bah then he must face it directly in his prayer and this is a must. If he doesn’t see the Ka’bah, then praying in the direction of it is sufficient. The Prophet sallah Allahu ‘alayhi wassalam said with regards to the Qiblah of the people of Medina:

    Between the east and the west there is a Qiblah.

    This is about the Qiblah and the Sheikh directs readers to the ‘Umdat Al-Ahkam section under the topic of Qiblah for more detailed information.


    9) Al-Niyah – The intention. The place of the intention is in the heart. The heart is the origin or principle for every worship. The Prophet sallah Allahu ‘alayhi wassalam said:

    Verily, actions are but by intention and each person shall have that which he intended. (This is an agreed upon hadith).

    The intention in salah differentiates between the obligatory and voluntary salah. It also differs corresponding to the types of obligatory prayers and the types of voluntary prayers themselves.

    It is an innovation to utter the intention on the tongue while standing for salah. For example, saying: Oh Allah, I intend to perform such and such. This is rejected.

    It is permissible for the person to pray the Zuhr behind someone who is praying the ‘Asr. And it is permissible for the one praying Nafal (voluntary prayer) to follow an Imam who is performing the obligatory prayer. It is also permissible for the person to change his intention from being an Imam to being a Ma’mum (lead instead of leading). It is permissible to change from being in a single state, to being an Imam.
    If you are praying alone and a group of people come to the masjid while you are praying, and they being to pray in congregation, you may move from your position to their congregation; this is an example of going from an Imam state to a Ma’mum state and there are other examples.

    It is permissible to change from being a Ma’mum to being an Imam. For example, if an Imam designates a person to lead the prayer then this would entail a change from being lead to being the leader.

    It is permissible to go from being lead to infiraad (praying alone).

    Also, the person praying alone may change his intention to be an Imam if someone joins him.

    It is permissible for the Imam to change into a single state. This occurs when the person(s) he is leading leave the prayer.

    It is permissible to change from being an Imam to one who is lead. If the regular Imam arrives while the designated Imam is leading then he may assume the Imaama making you ma’mum.

    All of these situations are permissible and this concludes the conditions of salah.


    "The Human being is an enemy to what he is ignorant of"

    The Pillars of Islam

    Pillars of Iman

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    Default Re: Info on salah From the works of Imam Abdul-‘Aziz Bin Baz Rahimahulah Ta’ala

    26- Important Lessons - Chapter 7 - Pillars of Salaat

    From the works of Imam Abdul-‘Aziz Bin Baz Rahimahulah Ta’ala

    Presented by Sheikh Saleh As-Saleh Hafithahulah Ta’ala



    Bismilah, Al-Rahman Al-Raheem. Alhamdulilahi Rab Al-‘Alameen wa salla Allahu ‘ala Muhammedan wa ‘ala aalahi wasahbihi wassalam.

    In the name of Allah, the Most Beneficent, the Most Merciful. All praise is due to Allah, the Lord of all that exists. I testify there is no true God worthy of worship except Allah and that Muhammed is Allah’s true Slave and Messenger. May Allah’s salah and Salam be upon the Prophet, his pure family and his noble companions and those that follow on their path until the day of resurrection. May Allah subhanahu wa ta’ala make us from them. Wal-hamdulilah Rab Al-‘Alameen.



    Important Lessons for the Muslim Ummah – Chapter 7: Pillars of Salaat

    The author states that the rukn (pillar) of Salaat are 14. The meaning of the term rukn entails those acts of Salaat which cannot be left out whether it is left out due to ignorance, forgetfulness, or whether the act is left out intentionally. The rak’aa in which the rukn was dropped is invalid.

    The 14 Pillars of Salaat are:

    1) Al-Qiyaamu ma’a Al-Qudra: Standing upright for those who are able. Allah ta’ala says:
    Al-Baqqarah (2)-238: And stand before Allâh with obedience

    Also, the Prophet sallah Allahu ‘alayhi wassalam said to ‘Umran bil Hussain radi Allahu ta’ala ‘anhu:

    Stand praying upright, and in case you are not able to do so then pray while sitting, and incase you are not able to do so, then (pray) while on your side (Collected in Bukhari).

    This Qiyaam is a pillar in the fard (obligatory) prayers for those who are able. As for the non-obligatory prayers then it is not a rukn (pillar).

    In the hadith of ‘Umrayn bil Hussain radi Allahu ta’ala ‘anhu who asked the Prophet sallah Allahu ‘alayhi wassalam concerning the salaat of the person sitting, he said:

    Whoever prays standing upright it is better, and whoever prays sitting then he will receive half the reward of the one who stands up. And who ever prays on his side, he will have half the reward of the sitting person.

    This refers to the naafila, and we know that the Prophet sallah Allahu ‘alayhi wassalam prayed the naafila on his mount. Had this been a rukn on the naafila, he would not have done so but he would have performed the prayer normally standing on the ground.

    2) Takbeerat Al-Ihram-to say Allahu Akbar which means Allah is Greater. It is called takbeerat al-ihram because it prohibits the person in salat from saying or doing anything extraneous to the prayer.

    3) Qiraatu Al-Fatiha-the recitation of surah Al-Fatiha. The Prophet sallah Allahu ‘alayhi wassalam said:

    Whoever does not recited Al-Fatiha in his prayer then his salat is invalid.
    The Fatiha is a rukn for every rak’aa whether it is for the Imaam, or the one praying alone, or the one being led in the prayer (the Imaam, the Munfarid, and the Ma’mum).

    As to the one who arrives late (known as Al-Masbook) in the prayer; then if he attains the ruku’ with the imam then it is dropped.

    If the person is unable to recite Surah Al-Fatiha it becomes an obligation for him or her to learn it. If he or she is unable to learn it right away then it is sufficient to make takbir and saying la ilaaha illah lah, or saying alhamdulilah until he learns al-Fatiha.

    The Prophet sallah Allahu ‘alayhi wassalam said to the one who did not perform his salat properly:

    If you know of the Qur’an, then recite. Otherwise, make takbir, or say La illaah illa Lah then bow.

    4) Ar-Ruku’- bowing. Allah ta’ala says:

    Al-Hajj (22)-77: O you who believe! Bow down, and prostrate yourselves.

    The Prophet sallah Allahu ‘alayhi wassalam said to the person who did not pray properly:

    Then bow until you feel calmness throughout your ruku’.

    It should be mentioned here for further clarification to go in the folder of Salat Described with the title of Pillars of Salaat.

    5) Ar-Rafu’ Minhu or Qiyraam Ar-Ruku’ – standing upright after bowing with intention (rising from the bowing position until the person is standing straight).

    6) Al-I’tidaalu min Al-Ruku’ – standing upright after bowing.

    In the hadith of Abi Humaid who described the salat of the Prophet sallah Allah ‘alayhi wassalam, he said:

    And when he lifted his head, he went into an upright position until each bone returns to its place.

    And in the hadith of ‘Aisha radi Allahu ta’ala ‘anha who said:

    When he raised his head from the ruku’, he did not go to the prostration until he stood upright (collected in Sahih Muslim).



    7) As-Sujudu ‘ala a’daa’ as-Saba’ – prostration on the seven body parts. The Prophet sallah Allahu ‘alayhi wassalam said:

    I have been commanded to prostrate on seven bones (Reported in Al-Bukhari and Muslim).

    The seven bones are:

    1) Al-Jabhatu – the forehead

    2) Al-Anf – tip of the nose

    3 & 4) Al-Kafay – both hands

    5 & 6) Al-Rukbatay – both knees

    7) Atraafu Asaba’ee Qadamay – toes of both feet


    8) Raf’u Minhu – rising from it (the sujuud). This is because of the hadith of ‘Aisha radi Allahu ta’ala ‘anha who said:

    When the Prophet sallah Allahu wassalam lifted his head from the sujuud, he did not go for the second sujuud until he sat straight (this is an agreed upon hadith).

    9) Wal Jalsatu Bayna Sajdatain or al-Juluus – meaning the sitting position between the 2 prostrations. This is because of the hadith of ‘Aisha radi Allahu ta’ala ‘anha who said:

    When the Prophet sallah Allahu wassalam lifted his head from the sujuud, he did not go for the second sujuud until he sat straight (this is an agreed upon hadith).

    10) At-Tuma’ninatu fi Jamee’ Al-Arkan – feeling at ease and calmness throughout the salat such that each bone in each rukn, the one praying returns to his former position and each bone would return to its position. The one who does not establish this calmness, then there is no salat for him because the Prophet sallah Allahu ‘alayhi wassalam informed the person who did not perform the salat properly:

    Return and redo your salat for in fact you did not make your salat (because there was a lack of calmness known as at-tuma’nina).

    11) At-Tashahud Al-Akhir – the final tashahhud. This is because of the saying of Ibn Mas’ud radi Allahu ta’ala ‘anhu:

    We used to say before tashahhud was made obligatory upon us, as-salam to Allah from His slaves, as-salam to Jibril, as-salam to Mikael. So the Prophet sallah Allahu ‘alayhi wassalam said: Don’t say salam upon Allah, rather say at-Tahiyaatu Lilah (greetings and salutations to Allah).

    This is the evidence for the final tashahhud.

    12) Wal Julusu Lahu – the sitting for the final tashahhud. This is due to the hadith that is reported in Bukhari and Muslim that the Prophet sallah Allahu ‘alayhi wassalam said:

    When one of you sits in the salat (for the tashahhud), then let him say at-tahiyaatu lilah.

    13) As-Salatu ‘ala Nabi – the recitation of As-Salatu Ibrahimiya upon the Prophet sallah Allahu ‘alayhi wassalam. This is known as a pillar and being famous with some schools of thought. Imam As-Shaf’i considered this to be a pillar same with Imam Ahmed and their schools of though may Allah be pleased with them both. There were scholars before them who also considered this to be a pillar.

    The other opinion of the salaat upon the Prophet sallah Allahu ‘alayhi wassalam is a wajib as opposed to a rukn because of the saying in the hadith when the companions asked how to make prayers upon him sallah Allah ‘alayhi wassalam, the Prophet said:

    Say: Oh Allah, make your salaat upon Your Prophet sallah Allah ‘alayhi wassalam.

    So it is possible therefore, that this could have been intended as a means to teaching and guidance; not necessarily an obligation. This is the second opinion.

    The third opinion as to the salat upon the Prophet sallah Allahu ‘alayhi wassalam is that it is neither a rukn nor a waajibaat, but rather a Sunnah. The evidence for it being a pillar or obligatory are not apparent and Muhammed bin Saleh Al-‘Uthaimeen rahimahulah took this opinion and said the musalli is free of this responsibility. He also cited that the aforementioned hadith was for guidance and teaching and that there is no evidence other than this as to further clarify whether or not this prayer upon the Prophet sallah Allahu ‘alayhi wassalam is a rukn or a waajibaat.

    14) At-Tasleematain – this is the saying of the musalli: Assalamu ‘Alaikum wa Rahmatulah. This is due to the hadith:

    And then ending it (the salat) is the tasleem.

    With respect to the order, some of the scholars considered the orderly performance of the salat as a pillar.

    Again the sheikh urges the people to go to the Salat Described section on his site understand-islam.net


    "The Human being is an enemy to what he is ignorant of"

    The Pillars of Islam

    Pillars of Iman

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    Default Re: Info on salah From the works of Imam Abdul-‘Aziz Bin Baz Rahimahulah Ta’ala

    27- Important Lessons - Chapter 8 - Waajibaat of Salaat


    From the works of Imam Abdul-‘Aziz Bin Baz Rahimahulah Ta’ala

    Presented by Sheikh Saleh As-Saleh Hafithahulah Ta’ala



    Bismilah, Al-Rahman Al-Raheem. Alhamdulilahi Rab Al-‘Alameen wa salla Allahu ‘ala Muhammedan wa ‘ala alahi wasahbihi wassalam.

    In the name of Allah, the Most Beneficent, the Most Merciful. All praise is due to Allah, the Lord of all that exists. I testify there is no true God worthy of worship except Allah and that Muhammed is Allah’s true Slave and Messenger. May Allah’s salah and Salam be upon the Prophet, his pure family and his noble companions and those that follow on their path until the day of resurrection. May Allah subhanahu wa ta’ala make us from them. Wal-hamdulilah Rab Al-‘Alameen.


    Important Lessons for the Ummah – Chapter 8: Waajibat (Obligations) of Salat


    First let us define the term wajib. The wajib in salat is that action or saying which if dropped due to forgetfulness can be compensated by performing the sujuud as-sahw (prostration of forgetfulness). However, if the wajib is dropped intentionally, then there is no compensation for it.

    The obligations of Salat are 8 and they are:

    1) All of the Takbeerat other than the Takbeerat Al-Ihram because Takbeerat Al-Ihram is a rukn (pillar).

    This is based upon the hadith of Abdullah Bin Mas’ud radi Allahu Ta’ala ‘anhu who described the Prophet sallah Allahu ‘alayhi wassalam making the takbeer in every movement going down, every lifting, every standing upright, and in every qu’ud (city).

    These takbeerat are also known as Takbeerat Al-Intiqal – movement from one position to the next.

    The Prophet sallah Allahu ‘alayhi wassalam said: If the Imam makes takbeer then you do the same.

    The Prophet ‘alayhi salaatu wassalam continued to make the takbeer in all of his prayers.

    2) Saying: Sami Allahu Liman Hamada – this is for the Imam and for the one who prays alone to say after lifting from ruku’. There is an opinion that it is also for the ma’mum (the led)

    The Prophet sallah Allahu ‘alayhi wassalam would say that as in the hadith of Abu Hurreira radi Allahu ta’ala ‘anhu collected in Bukhari and Muslim who narrated that the Prophet sallah Allahu ‘alayhi wassalam said:

    And if the Imam says sami Allahu liman Hamada then say rabbana laka wal hamd.

    3) Saying: Rabbana wa Laka Al-Hamd – and this is for everyone whether it is the Imam, the Ma’mum, or the one praying alone.

    This is due to the hadith of Abu Hurreira radi Allahu ta’ala ‘anhu who narrated that the Prophet sallah Allahu ‘alayhi wassalam said:

    And if the Imam says sami Allahu liman Hamada then say Allahumma rabbana wa Laka al-Hamd. And if your saying meets the saying of the Imam then your past sins will be forgiven.


    What is the meaning of Sami Allahu liman Hamidah?

    It means: Allah has certainly heard him who praises Him (Allah ta’ala).

    What does Rabbana wa Laka Al-Hamd mean?

    It means: And to You our Rabb the praise is due.


    4) Saying: Subhana Rabbi Al-‘Atheem in Ruku’

    What does Subhaanah Rabbi Al-‘Atheem mean?

    It means: far removed from every imperfection is my Rabb the Great.

    This is based on the hadith of Huthaifah radi Allahu ta’ala ‘anhu who said:

    I prayed with the Messenger sallah Allahu ‘alayhi wassalam and he used to say in his ruku’ Subhana Rabbi Al-‘Atheem.




    5) Saying Subhana Rabi Al-A’la in sujuud (prostration).

    What does Subhana Rabi Al-A’la means?

    It means: far removed from every imperfection is my Rabb the Supreme the Most-High.

    This is based on the hadith of Huthaifah who said that the Prophet sallah Allahu ‘alayhi wassalam said this in his sujuud.

    It is affirmed from seven of the companions of the Prophet sallah Allahu ‘alayhi wassalam that he used to say in his ruku’ subhanahu Rabi Al-‘Atheem 3 times and it has also been confirmed from seven of the companions of the Prophet sallah Allahu ‘alayhi wassalam that he used to say in his sujuud Subhana Rabi Al-A’la 3 times.


    6) The recitation of Rabi Aghfirli (my Rabb forgive me) between the 2 prostrations.

    This is based on the hadith of Huthaifah which is reported in An-Nasa’ee and Ibn Majah that he sallah Allahu ‘alayhi wassalam used to say Rabi Aghfirli, Rabi Aghfirli, Rabi Aghfirli between the prostrations.


    7) At-Tashahhud Al-Awal – the recitation of the first tashahhud.

    This is taken from the Prophet sallah Allahu ‘alayhi wassalam who used to recite after every 2 rak’aa the tahiyya, and in his saying when you sit after every 2 rak’aa then recite at-Tahiyaat (Related in An-Nasa’ee and Ahmed).


    8) Al-Julusu Lahu – sitting for the first tashahhud.

    This is because the Prophet sallah Allahu ‘alayhi wassalam commanded the person who did not perform his salat properly to do so.

    The Prophet sallah Allahu ‘alayhi wassalam used to sit in the tashahhud after finishing the second rak’aa as reported in An-Nasa’ee with a good chain of narration.


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    Default Re: Info on salah From the works of Imam Abdul-‘Aziz Bin Baz Rahimahulah Ta’ala

    28- Important Lessons - Chapter 9 - At-Tashahud - Its Meaning

    From the works of Imam Abdul-‘Aziz Bin Baz Rahimahulah Ta’ala

    Presented by Sheikh Saleh As-Saleh Hafithahulah Ta’ala



    Bismilah, Al-Rahman Al-Raheem. Alhamdulilahi Rab Al-‘Alameen wa salla Allahu ‘ala Muhammedan wa ‘ala aalahi wasahbihi wassalam.

    In the name of Allah, the Most Beneficent, the Most Merciful. All praise is due to Allah, the Lord of all that exists. I testify there is no true God worthy of worship except Allah and that Muhammed is Allah’s true Slave and Messenger. May Allah’s salah and Salam be upon the Prophet, his pure family and his noble companions and those that follow on their path until the day of resurrection. May Allah subhanahu wa ta’ala make us from them. Wal-hamdulilah Rab Al-‘Alameen


    Important Lessons for the Ummah – Chapter 9: Explanation of the Tashahhud


    The tashahhud is recited in the salah. Many recite it without knowing its meaning. There are several authentic versions of the Tashahhud and the Sunnah is to diversify between reciting them so that the person revives the sunnah and follows the Prophet sallah Allahu ‘alayhi wassalam. This also takes away from boredom due to repetition of reciting the same one which can lead to neglecting the meaning of what the person is reciting.

    We will go over one version in which is the following:

    At-Tahiyaatu Lilah wa Salawatu wa Tayibaat, Assalamu ‘Alaika Ayuha Nabi wa Rahmatu Allahi wa Barakatu, Assalamu ‘Alayna wa ‘ala ‘eebadu Allahu Saliheen. Ashadu an La ilaaha illa Lah, wa ashadu ana Muhammedan ‘Abdahu wa Rasulu.

    Allahumma salli ‘ala Muhammed wa ‘ala aali Muhammed. Kama sallaytah ‘ala Ibrahim wa ‘ala aali Ibrahim, Innaka Hameedun Majeed. Wa barak ‘ala Muhammed wa ‘ala aali Muhammed. Kama Barakta ‘ala Ibrahim, wa ‘ala aali Ibrahim wa ‘ala aali Ibrahim, Innaka Hameedun Majeed.

    And this means:

    Salutations (which is the linguistic meaning), magnification, dominion, Kingship, freedom from all evils and any imperfection, benedictions, bowings and prostrating too, existence (all of these terms belong in the meaning of At-Tahiyaat) all belongs to Allah. All good deeds (at-Tayyibaat) belong to Allah. I invoke Allah to bestow safety upon the Prophet sallah Allahu ‘alayhi wassalam and to render him safe from every derogatory evil and the Mercy and Blessings of Allah be upon you. I invoke Allah to bestow safety and security upon myself and for the righteous slaves of Allah subhanahu wa ta’ala. I testify and bear witness that there is no true god worthy of being worshipped except Allah, and I testify that Muhammed is the slave and messenger of Allah.

    Oh Allah have Your praise upon the Prophet Muhammed, and upon the household of Muhammed (the household here is referring to Bani Hashim, Bani Mutalib and his wives).as you praised Ibrahim and the household of Ibrahim (the household of Ibrahim are the believers from his offspring and from them are the prophet ‘alayhum assalatu wassalam and the best of them is Muhammed sallah Allahu ‘alayhi wassalam). Verily, Your are the Praised and Glorified. And grant Muhammed and the household of Muhammed the honor and reverence as you granted Ibrahim and the household of Ibrahim. Verily, Your are Praised and Glorified.

    It is important to understand this because this will help the musalli to establish khusu’ (sincerity) because he will contemplate its meaning while he recites it making his prayer more proper.

    This is what is known as At-Tahiyaat


    After you recite this you make an important du’aa which is the following:

    Allahumma inni a’uthu bika min al-‘athab Al-Jahannum wa min al-‘athab al-kaber wa min fitnati al-mahya wal mamat wa min al-fitnahtah al-Masi7u Ad-Dajjal.

    This means:

    Oh Allah, I seek refuge in You from the torment of Hellfire and the torment of the grave and the torment of the life and death and the trials and tribulations from the Pseudo-Christ.

    Some of the salaf are of the opinion that this du’a is obligatory.

    After reciting this, the person may choose from what he wishes and what he likes from the good of this life and the good of the hereafter before concluding the sallah. However, it is recommended to say that which came from the Prophet sallah Allahu ‘alayhi wassalam who recommended Mu’adth Bin Jabal to say::


    Allahummah a’inni ‘ala thikrik wa shukrik wa husni ‘eebadatik.

    This means:

    Oh Allah help me to remember You and to thank you and in the good conduction of worship to You.

    The person may also say:

    Allahumma inni thalamtu nafsi thulman katheera wala yaghfiru thanuba illa Ent. Faghfirli maghfiratan min ‘Indik, warhamni innaka Enta Al-Ghafouru Al-Raheem.

    Oh Allah I have indeed oppressed my soul excessively and none can forgive them except You, so forgive me a forgiveness from Yourself and have mercy upon me. Verily, You are the Most-Forgiving, the Most-Merciful.

    The Prophet sallah Allahu ‘alayhi wassalam taught this du’a to Abu Baker radi Allahu ta’ala ‘anhu as stated in the agreed upon hadith.


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    Default Re: Info on salah From the works of Imam Abdul-‘Aziz Bin Baz Rahimahulah Ta’ala

    28- Important Lessons - Chapter 9 - At-Tashahud - Its Meaning

    From the works of Imam Abdul-‘Aziz Bin Baz Rahimahulah Ta’ala

    Presented by Sheikh Saleh As-Saleh Hafithahulah Ta’ala



    Bismilah, Al-Rahman Al-Raheem. Alhamdulilahi Rab Al-‘Alameen wa salla Allahu ‘ala Muhammedan wa ‘ala aalahi wasahbihi wassalam.

    In the name of Allah, the Most Beneficent, the Most Merciful. All praise is due to Allah, the Lord of all that exists. I testify there is no true God worthy of worship except Allah and that Muhammed is Allah’s true Slave and Messenger. May Allah’s salah and Salam be upon the Prophet, his pure family and his noble companions and those that follow on their path until the day of resurrection. May Allah subhanahu wa ta’ala make us from them. Wal-hamdulilah Rab Al-‘Alameen


    Important Lessons for the Ummah – Chapter 9: Explanation of the Tashahhud


    The tashahhud is recited in the salah. Many recite it without knowing its meaning. There are several authentic versions of the Tashahhud and the Sunnah is to diversify between reciting them so that the person revives the sunnah and follows the Prophet sallah Allahu ‘alayhi wassalam. This also takes away from boredom due to repetition of reciting the same one which can lead to neglecting the meaning of what the person is reciting.

    We will go over one version in which is the following:

    At-Tahiyaatu Lilah wa Salawatu wa Tayibaat, Assalamu ‘Alaika Ayuha Nabi wa Rahmatu Allahi wa Barakatu, Assalamu ‘Alayna wa ‘ala ‘eebadu Allahu Saliheen. Ashadu an La ilaaha illa Lah, wa ashadu ana Muhammedan ‘Abdahu wa Rasulu.

    Allahumma salli ‘ala Muhammed wa ‘ala aali Muhammed. Kama sallaytah ‘ala Ibrahim wa ‘ala aali Ibrahim, Innaka Hameedun Majeed. Wa barak ‘ala Muhammed wa ‘ala aali Muhammed. Kama Barakta ‘ala Ibrahim, wa ‘ala aali Ibrahim wa ‘ala aali Ibrahim, Innaka Hameedun Majeed.

    And this means:

    Salutations (which is the linguistic meaning), magnification, dominion, Kingship, freedom from all evils and any imperfection, benedictions, bowings and prostrating too, existence (all of these terms belong in the meaning of At-Tahiyaat) all belongs to Allah. All good deeds (at-Tayyibaat) belong to Allah. I invoke Allah to bestow safety upon the Prophet sallah Allahu ‘alayhi wassalam and to render him safe from every derogatory evil and the Mercy and Blessings of Allah be upon you. I invoke Allah to bestow safety and security upon myself and for the righteous slaves of Allah subhanahu wa ta’ala. I testify and bear witness that there is no true god worthy of being worshipped except Allah, and I testify that Muhammed is the slave and messenger of Allah.

    Oh Allah have Your praise upon the Prophet Muhammed, and upon the household of Muhammed (the household here is referring to Bani Hashim, Bani Mutalib and his wives).as you praised Ibrahim and the household of Ibrahim (the household of Ibrahim are the believers from his offspring and from them are the prophet ‘alayhum assalatu wassalam and the best of them is Muhammed sallah Allahu ‘alayhi wassalam). Verily, Your are the Praised and Glorified. And grant Muhammed and the household of Muhammed the honor and reverence as you granted Ibrahim and the household of Ibrahim. Verily, Your are Praised and Glorified.

    It is important to understand this because this will help the musalli to establish khusu’ (sincerity) because he will contemplate its meaning while he recites it making his prayer more proper.

    This is what is known as At-Tahiyaat


    After you recite this you make an important du’aa which is the following:

    Allahumma inni a’uthu bika min al-‘athab Al-Jahannum wa min al-‘athab al-kaber wa min fitnati al-mahya wal mamat wa min al-fitnahtah al-Masi7u Ad-Dajjal.

    This means:

    Oh Allah, I seek refuge in You from the torment of Hellfire and the torment of the grave and the torment of the life and death and the trials and tribulations from the Pseudo-Christ.

    Some of the salaf are of the opinion that this du’a is obligatory.

    After reciting this, the person may choose from what he wishes and what he likes from the good of this life and the good of the hereafter before concluding the sallah. However, it is recommended to say that which came from the Prophet sallah Allahu ‘alayhi wassalam who recommended Mu’adth Bin Jabal to say::


    Allahummah a’inni ‘ala thikrik wa shukrik wa husni ‘eebadatik.

    This means:

    Oh Allah help me to remember You and to thank you and in the good conduction of worship to You.

    The person may also say:

    Allahumma inni thalamtu nafsi thulman katheera wala yaghfiru thanuba illa Ent. Faghfirli maghfiratan min ‘Indik, warhamni innaka Enta Al-Ghafouru Al-Raheem.

    Oh Allah I have indeed oppressed my soul excessively and none can forgive them except You, so forgive me a forgiveness from Yourself and have mercy upon me. Verily, You are the Most-Forgiving, the Most-Merciful.

    The Prophet sallah Allahu ‘alayhi wassalam taught this du’a to Abu Baker radi Allahu ta’ala ‘anhu as stated in the agreed upon hadith.


    "The Human being is an enemy to what he is ignorant of"

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    Default Re: Info on salah From the works of Imam Abdul-‘Aziz Bin Baz Rahimahulah Ta’ala

    29- Important Lessons - Chapter 10 - Sunan Acts of As-Salaah

    From the works of Imam Abdul-‘Aziz Bin Baz Rahimahulah Ta’ala

    Presented by Sheikh Saleh As-Saleh Hafithahulah Ta’ala



    Bismilah, Al-Rahman Al-Raheem. Alhamdulilahi Rab Al-‘Alameen wa salla Allahu ‘ala Muhammedan wa ‘ala aalahi wasahbihi wassalam.

    In the name of Allah, the Most Beneficent, the Most Merciful. All praise is due to Allah, the Lord of all that exists. I testify there is no true God worthy of worship except Allah and that Muhammed is Allah’s true Slave and Messenger. May Allah’s salah and Salam be upon the Prophet, his pure family and his noble companions and those that follow on their path until the day of resurrection. May Allah subhanahu wa ta’ala make us from them. Wal-hamdulilah Rab Al-‘Alameen


    Important Lessons for the Muslim Ummah – Chapter 10: Sunan of As-Salaah


    What are the sunan of salaah?

    First we need to define the meaning of the sunan of salaah. Sunan of salaah refers to those actions which the Prophet sallah Allahu ‘alayhi wassalam did in his salaah but they are not obligatory upon the person to do, but rather it is a Sunnah. So if a person does not do them deliberately or due to forgetfulness then there is no sin upon him.

    1) Du’aa Al-Istiftah – the Opening Du’a. There are different opening du’aa that came in the sunnah. They are discussed in detailed in the section entitled As-Salat Described on the understand-islam.net site.

    2) Putting the right hand over the left hand on the chest while standing – this is from the Sunnah.

    3) Raising the hands and fingers neither spaced apart nor tight together and putting them to the level of one’s shoulders or raising them to the top of the ears. This is for:

    • Takbeer Al-Awal – the first takbeer.
    • Upon ruku’.
    • Upon lifting or standing upright from ruku’.
    • From standing upon the first Tashahhud in order to do the 3rd rak’aa.

    4) Whatever exceeds one Tasbeeh in ruku’ and sujuud. The obligation is to say the particular Tasbeeh (Subhana Rabbi Al’-‘Atheem for ruku’ or Subhana Rabbi Al-A’la for the sujuud) once. So whatever exceeds the first Tasbeeh is Sunnah.

    5) Whatever exceeds the saying of Rabbi Aghfirli, between the 2 prostrations, one time is Sunnah.

    For example, if you say Rabbi Aghfirli twice then the second one is Sunnah.

    6) Leveling the head and back during ruku’. From the Sunnah is spreading one’s back and making it level with the head, not raising the head nor lowering it and having the sight fixed toward the ground.

    7) Raising one’s forearms above the ground and keeping them to his side such that the whiteness of one’s arm pits would be seen from behind and also the abdomen being away from the thighs during sujuud.

    8) Iftirash – Laying the left foot along the ground while sitting on it relaxed and having the right foot upright toward the direction of the Qiblah while in the first tashahhud and between the 2 prostrations

    9) Tawaruk – to be done in the last Tashahhud. The tawarak has different methods. One way is for one to have his left foot under his right thigh and shin while his right foot is directed upright with the buttocks on the ground.

    10) Making sallah and blessings upon the Prophet sallah Allahu ‘alayhi wassalam and his household, upon Ibrahim and his household.

    11) The du’a in the last Tashahhud

    12) Looking at the index finger while pointing in julus – the sitting position for the Tashahhud.

    13) Putting the end of the arms upon the thighs during Tashahhud and in the julus between the 2 prostrations. This is based on the hadith of Wa’il Bin Hajer radi Allahu ta’ala ‘anhu.

    14) To make abundant du’a in sujuud because of the hadith of Abu Hurreira and Ibn ‘Abbas radi Allahu ta’ala ‘anhuma collected in Sahih Muslim.

    15) Placing the palms on the knees with fingers spaced out as if grabbing the knees. This is based on the hadith of Abu Humaid Bin Sa’di radi Allahu Ta’ala ‘anhu.

    16) Pointing the fingers, the front of the toes toward the Qiblah during sujuud. This is based on the hadith of Abu Humaid Bin Sa’di.

    17) Putting one’s fingers together during sujuud. This is based on the hadith of Wa’il Bin Hajer radi Allahu Ta’ala ‘anhu.

    18) Placing one’s palms level with the shoulders and sometimes with the ears during sujuud. This is based on hadiths of Abu Humaid, Wa’il Bin Hajer and Al-Bara’.

    19) Keeping the elbows away from one’s side during ruku’. This is due to the hadith of Abu Humaid Bin Sa’di radi Allahu Ta’ala ‘anhu.

    20) To have loud recitation in Sallat Al-Fajr, and in the first 2 rak’aa of Sallat Al-Maghrib and ‘Isha’.

    21) To have secret recitation in Zuhr and ‘Asr, in the 3rd rak’aa of Maghrib and the last 2 of ‘Ishaa’.

    Imam Ibn Qudamah rahimahulah Ta’ala said: loud recitation in places of loud recitation and secret recitation in places of secret recitation is agreed upon that it is recommended and the Muslims did not differ as to its places and the principle in that is the action of the Prophet sallah Allahu ‘alayhi wassalam. This has been affirmed from the salaf (Reported in Al-Mughni, Volume 2, page 270).

    22) Reciting more than the Fatiha from the Qur’an.

    Imam Ibn Qudamah radhimahulah said: reciting the surah after the Fatiha is Sunnah in the 2 rak’aa of each sallah. We have no knowledge of the agreement regarding this. (Reported in Al-Mughni, Volume 2, page 272).

    There are other Sunnah’s with ikhtilaaf but these are most of them.


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    Default Re: Info on salah From the works of Imam Abdul-‘Aziz Bin Baz Rahimahulah Ta’ala

    30- Important Lessons - Chapter 11 - Invalidators of Salaat

    From the works of Imam Abdul-‘Aziz Bin Baz Rahimahulah Ta’ala

    Presented by Sheikh Saleh As-Saleh Hafithahulah Ta’ala



    Bismilah, Al-Rahman Al-Raheem. Alhamdulilahi Rab Al-‘Alameen wa salla Allahu ‘ala Muhammedan wa ‘ala aalahi wasahbihi wassalam.

    In the name of Allah, the Most Beneficent, the Most Merciful. All praise is due to Allah, the Lord of all that exists. I testify there is no true God worthy of worship except Allah and that Muhammed is Allah’s true Slave and Messenger. May Allah’s salah and Salam be upon the Prophet, his pure family and his noble companions and those that follow on their path until the day of resurrection. May Allah subhanahu wa ta’ala make us from them. Wal-hamdulilah Rab Al-‘Alameen.


    Important Lessons for the Muslim Ummah – Chapter 11: Invalidators of Salaat


    This title means those actions which nullify the salaat and therefore, the person must redo their salaat.

    1) The willful talking in salaat concerning that which is not related to be a benefit in salaat.

    If a person talks in salaat out of forgetfulness or ignorance, then his salaat is not nullified according to the correct opinion.

    The evidence for the invalidity of the salaat due to willful talking in salaat is the report from Zaib Bin ‘Arqam who said:

    We used to talk in salat to our neighbors until the following verse was revealed:

    Al-Baqqarah (2)-238: Guard strictly (five obligatory) As¬Salawât (the prayers) especially the middle Salât (i.e. the best prayer ¬ 'Asr). And stand before Allâh with obedience [and do not speak to others during the Salât (prayers)].

    (continuing with the hadith):
    So we were commanded not to speak with each other during salaat.

    The evidence for the validity of the salaat of the person who speaks in salat due to ignorance or forgetfulness is in the story of Mu’awiya Ibn Hakam As-Sulami radi Allahu Ta’ala ‘anhu when he spoke in the salaat due to ignorance and the Prophet sallah Allahu ‘alayhi wassalam admonished him and said:

    In this salaat, nothing between the speech of people is valid in it. Verily it is Tasbeeh, Takbeer and the recitation of the Qur’an (Reported in Sahih Muslim).

    The point of evidence is that the Prophet sallah Allahu ‘alayhi wassalam did not command him to redo the salaat, although he spoke in the salaat out of ignorance.

    2) Laughing. Ibnul Munthir rahimahulah said: They (meaning the scholars) were unanimous that laughing invalidates the salaat.

    3) Willful eating and drinking. It is also reported from Ibnul Munthir rahimahulah who said: It’s unanimous from those whom we deserve (to take knowledge from) that those who eat and drink in the fard deliberately must redo the salaat.

    4) Ishafu Al-‘Awrah – the deliberate uncovering of one’s private parts that must be covered because this is a condition from the conditions of salaat.

    5) Too much deliberate deviation or divergence from the direction of the Qiblah. This is because facing the Qiblah is one of the conditions of salaat.

    6) Nullification of the Wadu’. Wadu’ is a condition of salaat where salaat is not valid unless there is purification. The Prophet sallah Allahu ‘alayhi wassalam said:

    Allah does not except the prayer of any one of you if he breaks the wadu’ due to the ritual impurities until he makes wadu’.


    "The Human being is an enemy to what he is ignorant of"

    The Pillars of Islam

    Pillars of Iman

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