some questions

[Abdul Fattah]

Selam aleykum
I have some questions I would like an answer on. One of teh two also comes with a lot of sub-questions. I have searched a bit by myself, but I don't really know what word querys to search and haven't pulled up anything reliable so far.

Today at jamaat, the Imam prayed both salaat al-maghrib and salaat al-esha together (at the time of Maghrib). I was told that this is because The time of esha is to late (past midnight).
So my questions:

1.1 Is it permissible to do this? I was told there are fatwa's about this. But is there any hadeeth that gives authority for praying Esha before it's time like this? I mean in order to pray a prayer before it's designated time -something that normally is forbidden- they need good proof's right? They can't just make something which is normally forbidden permissable based on ithijaat or analogy right?

1.2. If it is permissible, is it recommended to do this, or is it still better to pray salaat al-esha at esha?

1.3. Why would this rule only apply once Esha comes after midnight? I mean, our 24-based clock is completely arbitrary. The middle of the night is actually at 1h29 (Zohar is at 1:44, which is 15 minutes after midday. So the middle of the night would be more or 12 hours after midday.)

While asking if this is based on hadeeth, the brother replied: well first off all we shouldn't be here in the first place but do hijrah to an islamic country. Which brings me to my next set of questions

2.1. Is hijrah mandatory for muslims in the west? He made it sound like it, he didn't use the words sunnah, farz nor wajib, but simply said "should" which is a bit ambiguous. He said the only exception is for scholars who give dawah. Sounds weird if you ask me.

2.2 Again, is there any hadeeth or ayath that this is based upon?

2.3. What is an Islamic country. I mean there's no more righteous caliphate, and almost every "Islamic" country has at least some rules in there law that are questionable.

 

[Attiqul_London]

maybe im wrong, but stand to be corrected. but i think the imam's a bit lazy. he just wants to sleep.

Selam aleykum
I have some questions I would like an answer on. One of teh two also comes with a lot of sub-questions. I have searched a bit by myself, but I don't really know what word querys to search and haven't pulled up anything reliable so far.

Today at jamaat, the Imam prayed both salaat al-maghrib and salaat al-esha together (at the time of Maghrib). I was told that this is because The time of esha is to late (past midnight).
So my questions:

1.1 Is it permissible to do this? I was told there are fatwa's about this. But is there any hadeeth that gives authority for praying Esha before it's time like this? I mean in order to pray a prayer before it's designated time -something that normally is forbidden- they need good proof's right? They can't just make something which is normally forbidden permissable based on ithijaat or analogy right?

1.2. If it is permissible, is it recommended to do this, or is it still better to pray salaat al-esha at esha?

1.3. Why would this rule only apply once Esha comes after midnight? I mean, our 24-based clock is completely arbitrary. The middle of the night is actually at 1h29 (Zohar is at 1:44, which is 15 minutes after midday. So the middle of the night would be more or 12 hours after midday.)

While asking if this is based on hadeeth, the brother replied: well first off all we shouldn't be here in the first place but do hijrah to an islamic country. Which brings me to my next set of questions

2.1. Is hijrah mandatory for muslims in the west? He made it sound like it, he didn't use the words sunnah, farz nor wajib, but simply said "should" which is a bit ambiguous. He said the only exception is for scholars who give dawah. Sounds weird if you ask me.

2.2 Again, is there any hadeeth or ayath that this is based upon?

2.3. What is an Islamic country. I mean there's no more righteous caliphate, and almost every "Islamic" country has at least some rules in there law that are questionable.

 

[islamirama]

Selam aleykum
I have some questions I would like an answer on. One of teh two also comes with a lot of sub-questions. I have searched a bit by myself, but I don't really know what word querys to search and haven't pulled up anything reliable so far.

Today at jamaat, the Imam prayed both salaat al-maghrib and salaat al-esha together (at the time of Maghrib). I was told that this is because The time of esha is to late (past midnight).
So my questions:

1.1 Is it permissible to do this? I was told there are fatwa's about this. But is there any hadeeth that gives authority for praying Esha before it's time like this? I mean in order to pray a prayer before it's designated time -something that normally is forbidden- they need good proof's right? They can't just make something which is normally forbidden permissable based on ithijaat or analogy right?

1.2. If it is permissible, is it recommended to do this, or is it still better to pray salaat al-esha at esha?

1.3. Why would this rule only apply once Esha comes after midnight? I mean, our 24-based clock is completely arbitrary. The middle of the night is actually at 1h29 (Zohar is at 1:44, which is 15 minutes after midday. So the middle of the night would be more or 12 hours after midday.)

I think this excerpt from sis atha's post clearly answers all your questions

The time for `Isha, as has been stated clearly in the authentic traditions, starts as soon as the red rays of sun disappears from the horizon, and night creeps in.

It is all well known that the time for Maghrib starts as soon as the sun sets. Unlike other prayers such as Dhur and `Asr, there is not much gap between Maghrib and `Isha. Stated differently, the time for `Isha starts as soon as Maghrib’s time expires.

This time clock setting for prayers in the west is often done by ISNA (Islamic Society of North America) or some other instituition. And it is often based on calculations and nothing more. There have been times when it was magrib time according to the calendar but looking outside, the sun was till out. Needless to say, i followed my own common sense and judgement and waited till the sun went down. So bro use your best judgement, it is clearly stated when each salaah time starts. Fajr is before sunrise, zuhr is a little after Noon (midday) and Asr is later in the evening, Magrib is after sunset and Isha when some time After magrib when its' Night time. So even if you wait 1-2hrs after magrib, inshallah you are still good to go.

While asking if this is based on hadeeth, the brother replied: well first off all we shouldn't be here in the first place but do hijrah to an islamic country. Which brings me to my next set of questions

2.1. Is hijrah mandatory for muslims in the west? He made it sound like it, he didn't use the words sunnah, farz nor wajib, but simply said "should" which is a bit ambiguous. He said the only exception is for scholars who give dawah. Sounds weird if you ask me.

2.2 Again, is there any hadeeth or ayath that this is based upon?

2.3. What is an Islamic country. I mean there's no more righteous caliphate, and almost every "Islamic" country has at least some rules in there law that are questionable.

Inshallah this answers all the questions above...

http://www.islamqa.com/index.php?ref=13363&ln=eng&txt=disown muslims

 

[atha]

1.1 Is it permissible to do this? I was told there are fatwa's about this. But is there any hadeeth that gives authority for praying Esha before it's time like this? I mean in order to pray a prayer before it's designated time -something that normally is forbidden- they need good proof's right? They can't just make something which is normally forbidden permissable based on ithijaat or analogy right?

1.2. If it is permissible, is it recommended to do this, or is it still better to pray salaat al-esha at esha?

1.3. Why would this rule only apply once Esha comes after midnight? I mean, our 24-based clock is completely arbitrary. The middle of the night is actually at 1h29 (Zohar is at 1:44, which is 15 minutes after midday. So the middle of the night would be more or 12 hours after midday.)

Assalam-u-aliakum Abdul Fattah

Kindly read the following fatwa. I hope it answers the first set of your questions inshaAllah. If the fatwa doesn't answer any of your questions related to this issue, then kindly point it out inshaAllah.

Source:
http://www.islamonline.net/servlet/...h-Ask_Scholar/FatwaE/FatwaE&cid=1119503545686

Question: As-Salamu `alaykum. I live in the UK. The time for the Maghrib prayer now is 9.37 and the `Isha is 11.32. I find it very difficult to stay awake for `Isha prayer as I am usually too tired to stay up late. Can I pray Maghrib and `Isha together and then go to sleep? Is it permissible for me to pray `Isha one hour after Maghrib? Can I combine both Maghrib and `Isha prayers when driven by the same necessity?

Answer: Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, thanks for your important question, and we implore Allah to help us all gain insight to understand the teachings of Islam in the best way.

Before attempting to answer this question, let us refer to the fact that although prayers have to be performed in fixed times, the flexibility of Islamic teachings tends not to impose hardship on Muslims, especially those living in countries where there is a great time gap between Maghrib and `Isha prayers. Such easiness and flexibility is best demonstrated in the Qur’anic verse that reads:

(And strive for Allah with the endeavor which is His right. He hath chosen you and hath not laid upon you in religion any hardship; the faith of your father Abraham (is yours). He hath named you Muslims of old time and in this (Scripture), that the messenger may be a witness against you, and that ye may be witnesses against mankind. So establish worship, pay the poor due, and hold fast to Allah. He is your Protecting Friend. A blessed Patron and a blessed Helper!) (Al-Hajj 22: 78)

Tackling the first point raised in the question, Sheikh Ahmad Kutty, a Senior Lecturer and an Islamic Scholar at the Islamic Institute of Toronto, Ontario, Canada, states:

The time for `Isha, as has been stated clearly in the authentic traditions, starts as soon as the red rays of sun disappears from the horizon, and night creeps in.

It is all well known that the time for Maghrib starts as soon as the sun sets. Unlike other prayers such as Dhur and `Asr, there is not much gap between Maghrib and `Isha. Stated differently, the time for `Isha starts as soon as Maghrib’s time expires.

Based on the above evidence, Imams such as Shafi`e concluded that the time of Maghrib lasts only as much as one can perform ablution well and pray five rak’ahs of Prayer comfortably. This can be estimated conservatively as not more than half-hour. Accordingly, based on this, one is allowed to pray `Isha half an hour after Maghrib.

From what has been stated above, it is reasonable to deduce that one is allowed to pray `Isha one hour after Maghrib without incurring sin, especially if he/she has to go bed early in summer when Maghrib’s time is somehow late or in such places where there is no much gap between `Isha and Fajr.

Students, and people who are in dire need of going to bed early because of their studies or job situations can readily make use of this relaxed rule. So are those who are elderly, sick and weak who may be experiencing hardship in putting off their fixed time for slee.

Having said this, we must add: If a person does not experience any of the time constraints described above, and has the leisure of delaying `Isha, it is preferable for him/her to delay ‘Isha for some time- although not later than midnight -as the Prophet (peace and blessings be upon him) is reported to have said “If it would not have been hard on my Ummah, I would have ordered them to delay `Isha Prayer.”

The same conclusion drawn by Sheikh Ahmad Kutty is also maintained by the prominent Azharite scholar Sheikh `Abdul-Majeed Subh, who adds:

One can, as long as he is driven by necessity, pray Maghrib, then wait for one hour and perform `Isha afterwards. This ruling is special to Muslims living in the West who find it very difficult to stay awake for `Isha prayer.

Tackling the last point concerning the possibility of combining both Maghrib and `Isha prayer in the given case, the eminent Muslim scholar Sheikh Yusuf Al-Qaradawi, concludes:

“Originally, Muslims are required to perform prayer at their appointed times. However, the case of Muslims living in the West may necessitate them to get up early in the morning to reach their work on time. With this, they find it difficult to stay up late to perform `Isha at its appointed time. If we force people to perform `Isha at its appointed time, then we are ordering them to do something beyond their capability.

It stands to reason that Islam is the religion of easiness. It tends to remove hardship from its followers. Thus, Muslims living in the West who face such difficulty may be allowed to combine both Maghrib and `Isha together. However, the issue of necessity is left to the conscience of those Muslims, and Allah will reward each according to his intention

Thus, it has become clear after reading the above opininions of scholars that there are two opinions regarding the issue raised in the question. The first one states that Muslims who face such a difficulty in the West can wait one hour after performing Maghrib and then perform `Isha prayer. The other opinion states that those Muslims can combine both Magrib and `Isha, if they are deriven by the same necessity. Thus, you can choose the opinion that best suit your case, keeping in mind that Islam is the religion of easines.

 

[.:Umniyah:.]

maybe im wrong, but stand to be corrected. but i think the imam's a bit lazy. he just wants to sleep.

You shouldnt say that akhi, you should think good of your brother. This is only half the story, you cannot judge from one side. But verily you shouldve just answered his questions if you knew the answer. Because that comment didnt make him anymore knowledgable on the issues than he was before.

Just a humble reminder.:thumbs_up

 

[atha]

Assalam-u-Alaikum Abdul Fattah

2.3. What is an Islamic country. I mean there's no more righteous caliphate, and almost every "Islamic" country has at least some rules in there law that are questionable.

At the current moment, there is no real Islamic country. An Islamic country is where the laws of Shariah are properly employed and not their twisted versions such as where the women who are raped are put in jails and made to suffer (used to happen in Pakistan. After 9/11 this law was changed to appease their Western Allies) Anyways, since there is no real islamic country, its ok to stay in countries where one can practise religion freely. I am not only expressing my opinion but also stating what I read in the article below.

2.1. Is hijrah mandatory for muslims in the west? He made it sound like it, he didn't use the words sunnah, farz nor wajib, but simply said "should" which is a bit ambiguous. He said the only exception is for scholars who give dawah. Sounds weird if you ask me.

2.2 Again, is there any hadeeth or ayath that this is based upon?

Hmm! I didn't come across an actual hadith but the article below talks about some history of muslims after the time of Prophet Mohammad and draws conclusions. Kindly view inshaallah.

Source: http://www.islamonline.net/English/contemporary/2006/02/article01.shtml

Responding to the Challenges Through Fiqh: Hijrah in Muslim Thought

The reasons behind this advice (safety and the effective bearing of testimony to Islam) are tied together through another part of fiqh. They both represent the key contextual factors that need to be taken into account when an ancient noun is brought into Muslim discourse: the duty of hijrah, or "flight from one's place."

The idea of hijrah is fundamental to Muslim history. It is the Hijrah of the last and final prophet of Islam from Makkah to Yathrib (later renamed Madinat an-Nabi [the city of the Prophet]) that marks the beginning of the Muslim calendar; such was the significance of the first hijrah to the first Muslim community. After many years of severe persecution, and scouting distant lands such as Abyssinia (a non-Muslim country ruled by a Christian king), the Muslims emigrated to a place free of persecution, where they could practice Islam without fear of destruction.

Nowadays, hijrah still plays a role in the mentality of some Muslims, who believe that it remains a duty for Muslims to migrate from a land ruled by non-Muslims and non-Muslim government, to a land ruled by Muslims in an Islamic regime. As there is no "real Islamic state" in existence at the moment, the duty is simply in abeyance. But there is no point in getting comfortable in these lands of disbelief and obscenity, they believe; they do not belong here, and they should leave to a place where they can practice their deen (religion, for lack of a better word) freely.

Legal discussions of the past question whether the duty of hijrah was primarily about Muslim rule or Muslim laws, however (although for many classical scholars, it was indeed a factor). During the Makkan period when Muslims were persecuted, there was a hijrah to Abyssinia, a non-Muslim country, which was voluntary. However, when the discrimination in Makkah became persecution and remaining there would have meant unacceptable compromise, the Hijrah to Madinah became obligatory for those who could migrate (Eickelman 30).13 The Hijrah was thus linked to freedom of worship, but also to the strengthening of the Muslim community, which in that historical context meant strengthening the new city-state of Madinah.

Scholars of Islam in the classical period thus interpreted the principle of hijrah in different ways. Al-Busti insisted that the hijrah was meant to strengthen the Muslim community in its early days, and would become required only when the community was in such a situation. Ibn Khaldun went further and said that the hijrah had ceased to be an obligation after the death of the Prophet, while Ibn Hajar Al-`Asqalani took a more "middle of the road" view and said that the hijrah was no longer required after Makkah was conquered.14 Other scholars held that the hadith concerns a hijrah that was incumbent upon the Companions of the Prophet and that the abrogation does not extend to later generations.

Ibn Al-`Arabi divided the hijrah into six situations, three of which would involve compulsory migration, and three of which would involve recommended migration. Hijrah, in this perspective, would be obligatory for Muslims in lands of unbelief or heresy, injustice, or where lawlessness prevailed; while it was recommended in cases of physical persecution, disease, and financial insecurity.15 Ibn Hajar Al-Haythami, the leading Shafi`i jurist of his time, believed that the operational norm was for a Muslim not to make hijrah as long as persecution was not in force. If he were able to practice the deen, then the land would become dar al-Islam [lands where Muslims can freely reside and practice their religion], for himself and for other Muslims. For such a person, hijrah might be permissible, but only if it did not result in the land reverting back to being dar al-harb [lands where Muslim cannot practice their religion freely], in which case, it would be forbidden for him to leave.16

If we consider the modern period, the reality for most (if not all) of us in the "West" is that there is no widespread persecution on the level of that suffered by the first community of Muslims in Makkah. On the contrary, generally speaking there exists freedom of religion in all European countries. This freedom is not absolute and it is not perfect, but there are not any pogroms or any kind of maltreatment of a level that would oblige hijrah. There might be other reasons that would make it recommended; the many Muslims who travel in charitable organizations abroad to help those members of humanity who require their assistance can see that migrations may be necessary even without a khalifah [caliph].

Hmm! it explains your questions thoroughly inshaAllah. The article seems reasonable and moderate to me. As a muslim sister who has come from Pakistan, an Eastern country, into Canada, a Western country, I must comment that I have found Canada a better place to practise and understand my religion alhamdulillah. I know for some people Pakistan might be a good place but for a girl like me perhaps, it isn't. Anyways. No need to get into personal issues. I just said that b/c I didn't want to sound anti-Pakistan or anti-East here.

My advice is that muslims in the west should practise islam as well as they can and educate non-muslims about islam through their actions, speech or writing inshaallah. If we muslims just left and went to some eastern country, then the non-muslims living the west would have less contact with the muslims and hence less first-hand experience of what a muslim is like. This might re-inforce the stereotypical view of muslims portrayed in the media. For example, in Toronto, Canada, most of the people won't even listen to the propoganda of the media where it links islam to terrorism. Why? Because Toronto is highly multicultural and we have a lot of practising muslims here. We have well-represented organizations and well-reputed individuals here working for the cause of Islam. For example, Islamic Society of North America. Lastly, muslims are friends with so many non-muslims. This kind of helps. See, I got this job at this big company b/c these guys have been working with muslims who work in hospitals, medical devices company etc. So, when I refused to shake hands with the men, nobody raised any hue and cry rather ladies who hired me would make sure to instruct any man who comes to talk to me to not offer his hand for handshake. And the guys understand. They say they have been working with muslims as well as other eastern people (for example Indians) who don't like to shake hands with the opposite gender and they completely understand why. So, Alhamdulillah, the area I am living in is quite muslim friendly. Here people try to understand different cultures and respect them instead of forcing them to mix and blend in. I feel I am ranting on, getting sidetracked from the topic. Its really late at night and I am tired and ranting. :-( Must stop typing..................................Can't stop!! Must stop............

Ok ending this now: Kindly ask if you have any more inquiries inshaAllah.

Kind Regards
may Allah bless and protect you always, Amin
Assalam-u-aliakum

 

[islamirama]

Internet Porn Transparency
From GOOD Magazine

Sand Fernando valley- porn capital of the world

12% of all websites are pornographic
25% of all search engine requests are pornographic
35% of all internet downloads are pornographic in nature

Every Second 28,258 internet users are view pornography
Every Second $89.00 is spent on internet porn

Every day 266 new porn sites appear on the internet

SEX is the most searched word on the internet

US Revenue from internet Porn in 2006: $2.84 Billion

72% of internet porn users are men
28% of internet porn users are women
70% of internet porn traffic occurs during the 9-5 workday

There are an estimated 372 Million porn web pages...

3% produced by UK
4$ produced by Germany
89% produced by US

Countries that ban pornography:

Saudi Arabia
Iran
Bahrain
Egypt
Kuwait
UAE
Malayasia
Indonesia
Kenya
India (where's Pakistan and Bangladesh?)
Cuba
China

And you wonder why Americans made headline news to be very promiscuous. So is west really the ideal place to raise kids or live?

 

[Musalmaan]

Selam aleykum
I have some questions I would like an answer on. One of teh two also comes with a lot of sub-questions. I have searched a bit by myself, but I don't really know what word querys to search and haven't pulled up anything reliable so far.

Today at jamaat, the Imam prayed both salaat al-maghrib and salaat al-esha together (at the time of Maghrib). I was told that this is because The time of esha is to late (past midnight).
So my questions:

1.1 Is it permissible to do this? I was told there are fatwa's about this. But is there any hadeeth that gives authority for praying Esha before it's time like this? I mean in order to pray a prayer before it's designated time -something that normally is forbidden- they need good proof's right? They can't just make something which is normally forbidden permissable based on ithijaat or analogy right?

1.2. If it is permissible, is it recommended to do this, or is it still better to pray salaat al-esha at esha?

1.3. Why would this rule only apply once Esha comes after midnight? I mean, our 24-based clock is completely arbitrary. The middle of the night is actually at 1h29 (Zohar is at 1:44, which is 15 minutes after midday. So the middle of the night would be more or 12 hours after midday.)

While asking if this is based on hadeeth, the brother replied: well first off all we shouldn't be here in the first place but do hijrah to an islamic country. Which brings me to my next set of questions

2.1. Is hijrah mandatory for muslims in the west? He made it sound like it, he didn't use the words sunnah, farz nor wajib, but simply said "should" which is a bit ambiguous. He said the only exception is for scholars who give dawah. Sounds weird if you ask me.

2.2 Again, is there any hadeeth or ayath that this is based upon?

2.3. What is an Islamic country. I mean there's no more righteous caliphate, and almost every "Islamic" country has at least some rules in there law that are questionable.

:salamext:

I am shocked with what happening in that masjid, these days you can meet with so many high-fi mujtahids esp. in the west. All these deviation occur when they want themselves to interpret the Quran and hadith on their own, without knowing how the first three best era have understood it and conveyed the matter. They have understood the Quran and Sunnah the most. (Hadith)
I know, According to the Hanafi school, it is not permitted to combine the prayers and take a prayer out of its prayer time by either delaying it or performing it before its time, for
Allah, Most High says 'Verily Salaat is fixed upon the believers at fixed hours.' (Nisaa 103)
and Abdullah ibn Mas'ud, Radi-Allahu anhu, relates:

I never observed the Messenger of Allah Sall-Allahu alayhi wa sallam perform any prayer out of its time except at Muzdalifa. He combined Maghrib and 'Isha at Muzdalifa (in hajj) (Sahih al-Bukhari 1:227, Sahih Muslim 1:417, Sharh Ma'ani 'l-athar 1:164).​

To understand the issue of combining prayers further,
http://www.islamicboard.com/islamic-jurisprudence/27813-combining-prayers.html

You can also ask these questions in the following recommended fatwa website by following scholars.

Mufti Muhammad ibn Adam al-Kawthari Darul Iftaa (Leicester, UK)
Shaikul Hadeeth Mufti Umar Farooq Sahib Darul Uloom London


Allah says in the holy Qur’an:

“Ask the people of knowledge if you don't know” (Surah al-Nahl, v.43).​

it is better to avoid the religious debates with the ignorant, they just frustrate you and expand the issues further.

may Allah help you and all of us.

 

[Abdul Fattah]

Atha, notice that the fatwa you posted, has not a single hadeeth or ayath to make something which is haram permissable. But thanks for your search.
Musalmaan, yes I was shocked to, that something like that happened at the mesjid.

 

[atha]

And you wonder why Americans were polled to be very promiscuous. So is west really the ideal place to raise kids or live?

No, its not an ideal place but then there is no ideal place to live in for muslims anyways. We should educate our kids and other muslims inshaAllah. By the way, good muslims don't watch porn so how does this affect us negatively???????????????????????

Kind Regards

Assalam-u-alaikum

 

[atha]

Atha, notice that the fatwa you posted, has not a single hadeeth or ayath to make something which is haram permissable. But thanks for your search.
Musalmaan, yes I was shocked to, that something like that happened at the mesjid.

Hmm, I researched at night so didn't do an extensive research but just a light one.

Kind Regards
Assalam-u-alaikum

 

[islamirama]

No, its not an ideal place but then there is no ideal place to live in for muslims anyways. We should educate our kids and other muslims inshaAllah. By the way, good muslims don't watch porn so how does this affect us negatively???????????????????????

Kind Regards

Assalam-u-alaikum

wa'alaikum as'salaam

good muslims don't watch porn?

http://islamqa.com/index.php?ref=22917&ln=eng&txt=porn

It is an addiction affecting everybody. Too much exposure to haraam stuff does that to you. Although there is no ideal place, there are still places that are better than others to live in.

 

[.:Umniyah:.]

Internet Porn Transparency
From GOOD Magazine

And you wonder why Americans were polled to be very promiscuous. So is west really the ideal place to raise kids or live?

I couldnt agree more. pssht its not even just the children anymore, ourselves aswell. Even though we're older its very hard. now imagine those poor innocent naive children:enough!:

 

[Umm Yoosuf]

Assalaamu Alaikum Wa Rahmatulaah

Today at jamaat, the Imam prayed both salaat al-maghrib and salaat al-esha together (at the time of Maghrib). I was told that this is because The time of esha is to late (past midnight).

Yeah I've heard of this done before, its really strange if you ask me. If you find answeres let us know Abdul Fattah.

 

[vpb]

lol, how can you combine two prayers when you are at home? lollllllllll may Allah swt guide us all, for the things that we do.

 

[Umm Yoosuf]

Assalaamu Alaikum Wa Rahmatulaah

Here is a very benefical link on Hijrah:

http://www.masjiduthaymeen.org/wp-content/pdf/53.pdf

 

[syilla]

:giggling:

i don't think Malaysia ban pornography.

it is because of this regulation :

Multimedia Super Corridor

Malaysia’s Multimedia Super Corridor (MSC) was launched on 1 August 1996. It is intended to be a high growth multimedia/IT catalyst centre where world class multimedia/IT companies will be invited to locate business units and R & D facilities in the MSC to serve regional and world markets for multimedia/IT products and services.

The Malaysian Government ensures, under a Bill of Guarantees, that there will be no Internet censorship, thus allowing MSC companies to receive, process and transmit information freely without interference.

but...

On its face, this seems inconsistent with the above discussion on the concerns as to undesirable information being made available on the Internet. It seems to contemplate a situation whereby there will be unregulated Internet access by MSC companies and regulated Internet access by individual users and non-MSC companies. It then becomes questionable whether the aims of content regulation will be achieved by this double standard. It is noteworthy that one of the flagship applications of the MSC is smart schools, which involves Internet linking of all schools. It is unclear whether the Internet will be censored in this area since it directly involves two apparently conflicting concerns: the MSC and education of the young.

The likely outcome, amidst the uncertainty, will be that the Malaysian Government will live up to its promise of guaranteeing uncensored Internet to the MSC companies. The MSC has been touted to be the future of the economy of Malaysia and top priority has been given to it. However, should there be political instability or civil unrest directly attributable to free Internet access by MSC companies, it is anyone’s guess whether there will be censorship.

but i think the government employee will be suspended from work 'if' they are being caught surfing the porno.

and as for the private sector...well i guess it depends on the 'boss'. :skeleton:

 

[- Qatada -]

:salamext:

It is not permissible to combine all five prayers at one time, even if it is because of travelling. Indeed, it is not permissible to combine three prayers, so it is not correct to combine Maghrib, ‘Isha’ and Fajr, for example. What is permitted is to combine Zuhr and ‘Asr, and Maghrib and ‘Isha’, but Fajr cannot be combined with any other prayer. The reason for this is that each one of the five prayers has its appointed time which is clearly defined, and which should be adhered to as it says in the Qur’aan:​

“… Verily, the prayer is enjoined on the believers at fixed hours.”​

[al-Nisa’ 4:103]​

This is also indicated by the hadeeth in which Jibreel (peace be upon him) defined the times of each prayer and explained them to the Prophet

(peace and blessings of Allaah be upon him).​

It was not reported that the Prophet

(peace and blessings of Allaah be upon him) combined all five prayers, only that he combined Zuhr and ‘Asr, and Maghrib and ‘Isha’. Acts of worship are based on reports, and combining prayers is an issue that has to do with acts of worship, so we should adhere to what it says in the texts and not try to take the matter any further. Ibn Daqeeq al-‘Eed reported scholarly consensus on this issue, as did Ibn Hubayrah. Ibn Hajar al-Haythami said: “ ‘Asr should not be combined with Maghrib, nor ‘Isha’ with Subh (Fajr), ‘Asr can only be combined with Zuhr, in accordance with what was reported.”


​

Al-Raafi’i (may Allaah have mercy on him) said: “It is not permitted to combine Salaat al-Subh with any other prayer, or to combine ‘Asr and Maghrib, because no such thing was reported from the Messenger of Allaah

(peace and blessings of Allaah be upon him).”

​

(Al-Haafiz ibn Hajar agreed with him in Talkhees al-Habeer, 4/427).

​

Al-Nawawi said: “It is not permitted to combine Subh with any other prayer, or to combine ‘Asr with Maghrib.”


​

And Allaah knows best.
​

See Al-Jam’ bayna al-Salaatayn fi’l-Hadar bi ‘Udhr al-Matar by Mashhoor Hasan Salmaan, p. 127

http://www.islam-qa.com/index.php?ref=3438&ln=eng&txt=
​

 

[tears4husain]

I never saidcombine anything with fajr, nor maghrib and asr.where did you get that from? I only Zuhr&asr then when its time maghrib&isha, never fajr.

 

[- Qatada -]

:wasalamex


I just quoted the fatwa to clear up any misunderstandings people might have. If you meant it that way, then alhamdulillah.