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]

Being Shy From Speaking the Truth is Merely to Be Weak

Question:

My complaint is that a feeling of fear or dread overcomes me when I want to remove an evil or when I want to ask a question to gain knowledge. What is the cure to this condition?

Answer:

This fear and dread you speak of is from the Shaytan, so be wary of it. Be strong, and dont be shy, for Allaah Almighty is not shy of the truth. Therefore, you should be able to both ask a question to a scholar and prevent someone from doing evil without feeling the least bit of shyness. Shyness that prevents you from speaking the truth is not shyness at all, but only weakness. The shyness that is approved by the Shariah is shyness that prevents you from falsehood and evil. It is the shyness the Prophet (sallallaahu alaihi wa sallam) intended when he said: Al-Haya (shyness and modesty) is from faith. [1] Or, when he said: Al-Haya is good – (it is) all that is good. [2] Shyness therefore is legislated when it prevents you from perpetrating fornication, from drinking alcohol, from associating with the enemies of Islam, and from all that is evil. This is the prescribed type of shyness.

[1] Al-Bukhari no. 24 and Muslim 36 [2] Muslim no. 37

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Vol. 8 Page 75

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

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

Shaykh Ibn Baaz: Have a Set Amount You Read From the Quraan Daily

by Ahmed Abu Turaab
Shaikh Abdul-Aziz ibn Muhammad ibn Dawud said,

“I was going with his eminence, may Allaah have mercy on him, from the Imaam Turki ibn Abdullaah mosque to his house when he asked me about reading the Quraan. I told him I read it from time to time but that I did not have a set portion that I read daily.

So he said that I should take up an amount to read from the Quraan daily even if it was only a little, explaining that the person who has a set portion which he reads daily from the Quraan will finish it, but he who does not may finish reading it quickly one time but then months may pass and he will not have finished it, and he mentioned the example of a person who reads a juzza day finishing it in a month and he who reaads two finishing it in fifteen days.

”Mawaaqif Mudee’ah, p. 25.

http://salaf-us-saalih.com/2012/02/07/ibn-baaz-have-a-set-amount-you-read-from-the-quraan-daily/

Q: I feel shy when i want to forbid an evil or ask a question…

Question:

My complaint is that a feeling of fear or dread overcomes me when I want to remove an evil or when I want to ask a question to gain knowledge. What is the cure to this condition?

Answer:

This fear and dread you speak of is from the Shaytan, so be wary of it. Be strong, and dont be shy, for Allaah Almighty is not shy of the truth. Therefore, you should be able to both ask a question to a scholar and prevent someone from doing evil without feeling the least bit of shyness. Shyness that prevents you from speaking the truth is not shyness at all, but only weakness. The shyness that is approved by the Shariah is shyness that prevents you from falsehood and evil. It is the shyness the Prophet (sallallaahu alaihi wa sallam) intended when he said: Al-Haya (shyness and modesty) is from faith. [1] Or, when he said: Al-Haya is good – (it is) all that is good. [2] Shyness therefore is legislated when it prevents you from perpetrating fornication, from drinking alcohol, from associating with the enemies of Islam, and from all that is evil. This is the prescribed type of shyness.

[1] Al-Bukhari no. 24 and Muslim 36 [2] Muslim no. 37

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Vol. 8 Page 75

The three categories of Tawheed and Shirk, by Shaykh ‘Abdil ‘Azeez bin ‘Abdillaah bin Baaz

(This is) a clarification of the categories of Tawheed, and they are three:

– Tawheed ar-Ruboobiyyah (Lordship)
– Tawheed al-Uloohiyyah (Worship)
– and Tawheed al-Asma` was-Sifaat (Names and Attributes)

As for Tawheed ar-Ruboobiyyah: Then it is to believe that Allaah, the Most High, is the Creator of everything, and is the Disposer of Affairs of everything, and He has no partners besides Him in that.

And as for Tawheed al-Uloohiyyah: Then it is to believe that Allaah, the Most High, is the One worshipped in truth, and He has no partners besides Him in that. And this is the meaning of Laa Ilaaha Illa Allaah, and the meaning of this is: there is no deity worshipped in truth except Allaah. So all the acts of worship from Salaah (prayer), Sawm (fasting), and other than them, then they must be (done) sincerely for Allaah alone and it is not permissible to associate, anything from these acts of worship, with anyone other than Allaah.

And as for Tawheed al-Asma` was-Sifaat: Then it is to believe in everything, that has been revealed in the Noble Qur’aan and the authentic ahadeeth, from the names of Allaah and His attributes. And affirming them for Allaah alone, at the level that is befitting the Most High, without Tahreef (perverting the texts), without Ta`teel (denying their meanings), without Takyeef (seeking after their specific details), and without Tamtheel (likening Allaah to His Creation). Complying with the statement of the Most High:

“Say (O Muhammad): He is Allaah, (the) One. Allaah-us-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks). He begets not, nor was He begotten; And there is none co-equal or comparable unto Him.” – Al-Ikhlas (112):1-4

And His (subhana wa ta’aala) statement:

“There is nothing like unto Him, and He is the All-Hearer, the All-Seer.” – Ash-Shura (42):11

And some from the people of knowledge (Ahlul ‘Ilm), have divided it in to two types and have entered Tawheed al-Asma` was-Sifaat in to Tawheed ar-Ruboobiyyah. And this does not fall short in that, since the purpose is clear in both divisions.

And the categories of Shirk are three:

– Shirk Akbar (major Shirk)
– Shirk Asghar (minor Shirk)
– and Shirk Khafee (hidden Shirk)

As for Shirk Akbar: It requires the futility of the deeds (of an individual) and the eternal existence in the Fire for the one who died upon it. As the Most High said:

“But if they had joined in worship others with Allaah, all that they used to do would have been of no benefit to them.” – Al-An’aam (6):88

And the Most High said:

“It is not for the Mushrikoon (polytheists, idolaters, pagans, disbelievers in the Oneness of Allaah), to maintain the masaajid of Allaah (i.e. to pray and worship Allaah 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.” – At-Tawbah (9):17

And whoever died upon that, Allaah will not forgive him, and Paradise is forbidden for him. As Allaah (subhana wa ta’aala) said:

“Verily, Allaah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases” – An-Nisa (4):48

And the Most High said:

“Verily, whosoever sets up partners in worship with Allaah, then Allaah has forbidden Paradise for him, and the Fire will be his abode. And for the Dhaalimoon (polytheists and wrong-doers) there are no helpers.” – Al-Ma`idah (5):72

And from the types of Shirk Akbar are: calling upon the dead and the idols, seeking rescue from them, swearing by them, offering animal sacrifices to them, and similar to that.

And as for Shirk Asghar: then it is what has been established from the texts of the Book or of the Sunnah, as being designated as Shirk, but it is not from the types of Shirk Akbar. Such as riyaa` (performing a deed only to be seen by others) in (the performance of) some deeds, swearing by other than Allaah, saying: What Allaah willed (Maa shaa` Allaah), and so and so willed, and similar to that.

Due to the statement of the Prophet (salallaahu ‘alaihi wa sallam): What I fear for you the most is the minor shirk So he was asked concerning it, so he said: ‘ar-Riyaa'”. Reported by al-Imaam Ahmad, at-Tabaraani, and al-Bayhaqee from Mahmood ibn Lubayd al-Ansaari (radiallaahu ‘anhu) with an authentic chain. And it was reported by at-Tabaarani with authentic chains from Mahmood ibn Lubayd, from Raafiya` bin Khadeej, from the Prophet (salallaahu ‘alaihi wa sallam).

And his (salallaahu ‘alaihi wa sallam) saying: Whoever swears by other than Allaah, then he has indeed committed Shirk. Reported by al-Imaam Ahmad with a saheeh chain from ‘Umar ibn al-Khattaab (radiallaahu ‘anhu) and reported by Abu Dawood and at-Tirmidhee with a saheeh chain from the hadeeth of Ibn ‘Umar (radiallaahu ‘anhu) from the Prophet (salallaahu ‘alaihi wa sallam).

He (salallaahu ‘alaihi wa sallam) said: “Do not say: ‘What Allaah willed, and so and so willed’, rather say: ‘What Allaah willed, then so and so willed.'” Reported by Abu Dawood with a saheeh chain from Hudhayfah bin al-Yamaan (radiallaahu ‘anhu).And this type (of Shirk) does not dictate apostasy, nor does it necessitate eternal existence in the Fire but it makes deficient the perfection of Tawheed, which is an obligation.

As for the third type: and it is as-Shirk al-Khafee and the proof of this is the statement of the Prophet (salallaahu ‘alaihi wa sallam): “Shall I not inform you of what I fear for you more than the Maseeh ud-Dajjaal (the false messiah)?” They (the companions) said: ‘Of course, O Messenger of Allaah!’ He (salallaahu ‘alaihi wa sallam) said: “It is the hidden Shirk (Khafee). A man stands for prayer and beautifies his prayer for those who are watching him.” Reported by al-Imaam Ahmed in his Musnad from Abu Sa’eed al-Khudree (radiallaahu ‘anhu).

And it is more befitting that Shirk be divided in to two types: Akbar (major) and Asghar (minor). As for the hidden Shirk, then it is contained in them both.So it is found in the major (Shirk), like the Shirk of the Munafiqoon (hypocrites). Because they hide their false aqa’id (creeds), and show Islaam outwardly with duplicity and fear for their ownselves.

And it is in the minor Shirk, such as riyaa`, as is related in the hadeeth of Mahmood ibn Lubayd al-Ansaari that was presented and the hadeeth of Abu Sa’eed that was mentioned. And Allaah is the One with Whom is success.

Source: Duroosul Muhimmah Li ‘Aamatil Ummah, Lesson 4