Salaatul Duha- How many Sunnah have we missed, and how many shortcomings do we have in our Obligatory Salaah! Allaahul Musta’aan

Let’s increase in Reward O Slaves of Allaah- How many Sunnah have we missed, and how many shortcomings do we have in our Obligatory Salaah! Allaahul Musta’aan

One of the optional prayers is Salatul Duha. It is a Sunnah Mu’akkadah (supererogatory).

Abu Dharr Radhiallahu ‘anhu reported: The Prophet (salallaahu ‘alayhi wa sallam) said, “In the morning, charity is due on every joint of the body of every one of you. Every utterance of Allah’s Glorification (i.e., saying Subhan Allah) is an act of charity, every utterance of His Praise (i.e., saying Al-hamdu lillah) is an act of charity, every utterance of declaration of His Greatness (i.e., saying La ilaha ill Allah) is an act of charity, and every utterance of declaration of His Power (i.e. saying Allah Akbar); and enjoining M`aruf (good) is an act of charity, and forbidding Munkar (evil) is an act of charity, and two Rak`ats of Doha Prayers which one performs in the Forenoon is equal to all this (in reward).” [Muslim]

•Its time•

Its time is from about 20 minutes after the sunrise till about 15/20 mins before Salatul Dhuhr. 

The time for Duha prayer is from when the sun has risen to the height of a spear, which is fifteen or twenty minutes after sunrise, until just before the sun passes its zenith (and the zenith is when the time for Zuhr prayer begins). What is meant by just before the sun passes its zenith is ten to fifteen minutes before it reaches the zenith, i.e. before the time when it is forbidden to pray begins. End quote. Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him), (14/306). 

Ibn Muflih (may Allaah have mercy on him) said: The time for (Duha) is from when the time when it is forbidden to prays ends, until the sun reaches its zenith. What is meant – and Allaah knows best – is just before the sun passes its zenith, because it is forbidden to pray at that time. End quote from al-Furoo’ (1/5670.

 

The best way to approach this insha’Allah, when you wake up after going to sleep after fajr, make your wudul and pray your 2, 6, 4 or 8 rak’ats for Salatul Duha. 

subhaanAllah, how easy is that?

when starting out start with praying 2 raka’ah, when you get used to praying this Salah then insha’Allah you can increase the number of Rak’ah that you pray in it. 

 Abu Huraira Radhiallahu ‘anhu said : “My Khalil (friend) (the Prophet Shalallahu ‘alaihi wa Salam) advised me to observe three things and I shall not leave them till I die:
1. “To observe Saum (fasting) three days every (lunar) month;
2.” To offer the Duha prayer;
3. To offer Witr prayer before sleeping.”
[Bukhari & Muslim]

so insha’Allah T’ala, this is a simple Sunnah Mu’akkadah that we can easily begin to implement.

so in sha Allaah lets make the intention, if we cannot pray it today, to start from tomorrow to observe this prayer! Baarak Allaahu feekum – Share this in shaa Allaah with others

The means that will help a Muslim to wake up for Fajr prayer- Ibn Baaz Rahimahullaah

Question: What are the means that will help a Muslim to wake up for the morning prayer? Bearing in mind that he goes to bed early, but does not wake up until after the sun has risen.

Shaykh Ibn Baaz (rahimahullaah)­: It is an obligation upon every Muslim to fear Allaah, and to pray the five prescribed prayers at their appointed times in the Masjid along with the Muslim congregation. He must be vigilant in carrying out all of the means that will aid him upon this. And from the ways that will help him stand for the Fajr prayer with the congregation are:

1) He (should) sleep early;

2) Set an alarm clock to the appropriate hour so that he gets up for the prayer on time and attends it in congregation; and

3) He must strive in imploring Allaah for success and assistance.

He should also repeat the legislated words of remembrance before he goes to sleep. By doing so, Allaah will grant him success – in shaa` Allaah – in rising up for the prayer on time, and performing it with the rest of the Jamaa’ah.

[Majmoo` Fataawaa wa Maqaalaat Mutanawi`ah, vol. 8.|Translated by: Umm Sufyaan Fatimah]

Hadeeth on Salaat – Pray your optional Prayers O Muslims!!

Pray your optional Prayers O Muslims

The Prophet salallaahu ‘alayhi wa sallam said:

The first thing to be taken account of from the deeds of the slave of the Day of Judgement will be the Salat. If it is satisfactory, he will be successful and pass; and if it is not so, he will fail and lose, and if something is deficient in his obligatory prayers, the Lord will say:
انظروا هل لعبدي من تطوع

‘Check if my slave has an optional Salat to his credit.’

The deficiency will be made good from that. After that, the rest of this deeds will be examined in a similiar way.”

[Reported by Tirmidhi and others as authentic]

How Does One Behave Toward a Relative Who Does Not Pray?

Question:

I have a brother-in-law who rarely prays. I live with my husband’s family and [ the female members of] his family sit with him even if the Imam is praying. What should I do? I am not one of his relatives (mahram). Is there any sin upon me since I do not have the ability to advise him?

Answer:

If he does not pray, then he is deserving to be boycotted. You should not greet him nor should you respond to his greeting, until he repents. This is because not praying is a greater form of kufr [that takes one out of the fold of Islam]. This is true even if a person does not deny that it is obligatory. This is according to the most correct opinion among the scholars. The Prophet (sallallaahu ‘alaihi-wasallam) said,

“The covenant that is between us and them [the disbelievers] is the prayer. Whoever abandons it has committed blasphemy.” This was recorded by Ahmed and the compilers of the Sunan with a sound chain.

The Prophet (sallallaahu ‘alaihi-wasallam) said, “Between a man and disbelief and polytheism is the abandoning of the prayer.” This is recorded by Imam Muslim in his sahih.

However, if a person denies the obligation of the prayers, then he is a disbeliever according to the consensus of the scholars.

Therefore, it is obligatory upon his family to advise him and to boycott him if he does not repent. It is obligatory to take his matter to the ruler for him to be asked to repent. If he repents,[that is accepted from him]. If he does not repent, he is to be killed. This is because Allah has said in the Qur’an,

“But if they repent and offer prayer perfectly and give zakat, then leave their way free.” (at-Tauba: 5)

Also, the Prophet (sallallaahu ‘alaihi-wasallam) said,

“I have been prohibited from killing those who pray.” [1]

These evidences show that one who does not pray is not to have his “way left free” and there is no prohibition against killing him if he is taken to the authorities and he does not repent. And Allah is the One who provides guidance.

___________________________

[1]. Recorded by Abu Dawud. Some of the narrators in the chain are unknown. However, due to supporting evidence, al-Albani has called this hadith sahih.See Muhammed Nasir al-Din al-Albani,Sahih Sunan Abu Dawud (Riyadh: Maktaba al-Tarbiyah al-Arabi li-Daul al-Khaleej,1989), vol. 3 p. 931. He discusses it in some detail, although without mentioning that it is recorded by Abu Dawud, in Muhammed Nasir al-Din al-Albani,Silsilat al-Ahadith al-Sahiha (Riyadh: Maktaba al-Maarif,1991), Vol. 5, p. 493

Shaykh `Abdul-`Azeez Bin Baz

Islamic Fatawa Regarding Women – Darussalam Pg.34-36

Prayer: [THE OBLIGATION OF PREVENTING ANYONE TRYING TO PASS IN FRONT OF YOU, EVEN IN THE SACRED MOSQUE IN MAKKAH]

[THE FORBIDDANCE OF PASSING IN FRONT OF A PERSON WHO IS PRAYING, EVEN IN THE SACRED MOSQUE IN MAKKAH (AL-MASJIDUL-HARAM)]

It is not allowed to pass directly in front of a person who is praying if he has a sutrah infront of him. There is no difference in this between al-Masjidul-Haram and other mosques. The forbiddance applies equally to all of them, due to the generality of his salallaahu ‘alayhi wa sallam saying, ”If the one who passes directly in front of a person knew the (sin) that was upon him, then he would rather stand and wait for forty than pass in front of him.” Meaning, passing in between him and the place of his sutrah.

[THE OBLIGATION OF PREVENTING ANYONE TRYING TO PASS IN FRONT OF YOU, EVEN IN THE SACRED MOSQUE IN MAKKAH]

It is not allowed for a person praying towards a sutrah to allow anyone to pass in front of him, due to the previous hadeeth, ”…and do not let anyone walk in front of him…” and his salallaahu ‘alayhi wa sallam saying, ”If one of you prays towards something that screens him from the people, and someone wants to pass in front of him, then let him repel him by pushing him on the chest, and let him repel him as much as he can… [and in a narration: …then let him fight him, for he is a devil].”

[MOVING FORWARD TO PREVENT SOMEONE PASSING]

And it is allowed for him to take a step or more forwards in order to prevent an animal or a child from passing in front of him, so that they pass behind him.

[THAT WHICH BREAKS/DISRUPTS THE PRAYER]

From the importance of the sutrah in Prayer is that is prevents the person’s prayer being nullified by the passing of that which will disrupt it. Contrary to the one who prays without a sutrah, since his Prayer will be nullified if an adult woman or likewise a donkey, or a black dog passes in front of him.

[Pages 11-12 | The Prophets Prayer Described | Shaykh Muhammad Naasirud-Deen al-Albaanee Rahimahullaah]

From the Salawaat that should be preserved as a Muslim is the Witr Salaah.

The Messenger of Allaah, may the peace and blessings of Allaah be upon him, said (the meaning of which):

“Perform Witr before the morning comes.” [2]

In another narration the Prophet, may the peace and blessings of Allaah be upon him, said (the meaning of which):

“O’ people of the Qur’aan! Pray Witr for Allaah is One and loves the Witr Prayer.” [3]

From the opinions of the Mathaahib is that Imaam Maalik, Imaam ash-Shaafi’ee and Imaam Ahmad held the view that Witr was not obligatory but it was a stressed Sunnah. Aboo Haneefah held the opinion that it was obligatory. [4]

The correct opinion is that it is not obligatory as mentioned by ibn Qudaamah in al-Mughnee [5] based on the Hadeeth where a man asked the Messenger of Allaah, “O’ Messenger of Allaah, what prayers has Allaah enjoined upon me?” He said, “The five prayers unless you do anything voluntarily.” In another wording the Messenger of Allaah said, “Five prayers every day and night.” The man asked, “Do I have to do anything else?” The Prophet replied, “No unless you do it voluntarily.” [6 & 7]

However, it is a prayer that is stressed and al-‘Allaamah Saalih al-Fawzaan said concerning the Witr Salaah:

“It is the most stressed voluntary prayer.” [8]

Among the narrations to show this is that Naafi’ narrated, “A man asked Ibn ‘Umar about the Witr, ‘Is it obligatory?’ He replied, ‘The Messenger of Allaah observed the Witr and so did the Muslims.’” [9]

To finish off, showing how the Salaf treated the Witr Salaah, the Imaam of the Sunnah, Ahmad bin Hanbal said:

“Whoever abandons the Witr Salaah intentionaly is a bad man whose testimony is not to be accepted.” [10]

May Allaah guide us to that which He loves.

[Email] Aboo Ruqayyah.

Sources:

[1] – Sunan Ibn Maajah (no. 277) and authenticated by al-Albaanee.

[2] – Saheeh Muslim (no. 754).

[3] – Sunan Abee Daawood (no. 1416) and authenticated by al-Albaanee.

[4] – Al-Mughnee of ibn Qudaamah (1/827).

[5] – Al-Mughnee of ibn Qudaamah (1/827).

[6] – Saheeh al-Bukhaaree (no. 46).

[7] – Saheeh Muslim (no. 100).

[8] – Al-Mulakhas al-Fiqhee of al-Fawzaan (1, 2/12).

[9] – Al-Musnad of Imaam Ahmad (2/29, no. 58) and authenticated by Ahmad Shaakir.

[10] – Al-Mughnee of ibn Qudaamah (1/827) and Majmoo’ al-Fataawaa of ibn Taymiyyah (23/127).

There Is No Difference Between The Prayer Of The Man & The Woman

Question:

The Messenger sallAllaahu ‘alayhi wa sallam said: “Pray as you have seen me praying” And that which is understood from this Hadeeth is that there is no difference between the prayer of the man and the prayer of the woman, not in the standing, the sitting and nor in the prostration. So I have been acting in accordance with that since reaching the age of at-Takleef (burdened/obligated to abide by the Sharee’ah). But we have women in Kenya who quarrel with me and they say that your prayer is not correct because it resembles the man’s prayer. And the examples they mention where the man’s prayer differs from the woman’s prayer are holding the two hands upon the chest and when releasing them both and the keeping of the back level in the bowing position (Rukoo’) and other than that from the issues about which I have conviction. So I would like you to clarify to me is there a difference between the performance of the prayer of the man and the woman?
Answer:

O questioner, my sister for the sake of Allaah, indeed that which is correct is that there is no difference between the man’s prayer and the woman’s prayer. As for what some of the jurists mention from the difference [in the prayer of the man and the woman] then there is no evidence for it. And the hadeeth that you mentioned in the question being the statement of the prophet may the peace and blessings be upon him:
“Pray as you have seen me praying”1

[This Hadeeth]is a fundamental principle which generally includes everybody and the legislations are in generality for men and women except for when there is established proof making it specific. So the Sunnah for the woman is that she prays as the men pray in the rukoo’ (bowing), the prostration (sujood), the recitation, putting the hands upon the chest and other than that. This is what is best, this is how to put them (hands) upon the knees in the rukoo’, this is how to put them upon the ground in prostration either in level with shoulders or in level with the ears, this how you make your back level in the rukoo’ and this what is said in the rukoo’ and the prostration and after the rising from the rukoo’ and rising up from the prostration and between the two prostrations. All of it is just the same as the men acting in accordance to his (sallAllaahu ‘alayhi wa sallam) statement:

“Pray as you have seen me praying” [Reported by al-Bukhaaree in as-Saheeh.]

___________________________________________

1 Reported by al-Bukhaaree in [the book of] al-Adhaan no.595, & ad-Daarimee in [the book of] as-Salaat no.1225.

Shaykh `Abdul-`Azeez Bin Baz
Noorun ‘alaa ad-Darb – Majmoo’ Fataawa wa Maqaalaat al-Mutanawwi’ah Vol.11.
Translated by Abu ‘Abdillaah al-Kashmiree

http://www.binbaz.org.sa/mat/877