This document summarizes 40 common mistakes people make during salat or prayer in Islam. It discusses mistakes like abandoning salat altogether, which is considered disbelief. It also discusses delaying salat past its appointed time, not praying in congregation without an excuse, lacking tranquility during salat, and lacking proper humility. Other mistakes mentioned include preceding the imam in movements, standing before the imam finishes the prayer, making the intention aloud, and not reciting Al-Fatihah. The document aims to clarify proper salat etiquette and correct common errors based on Quranic verses and hadith.
This document summarizes 40 common mistakes people make during salat or prayer in Islam. It discusses mistakes like abandoning salat altogether, which is considered disbelief. It also discusses delaying salat past its appointed time, not praying in congregation without an excuse, lacking tranquility during salat, and lacking proper humility. Other mistakes mentioned include preceding the imam in movements, standing before the imam finishes the prayer, making the intention aloud, and not reciting Al-Fatihah. The document aims to clarify proper salat etiquette and correct common errors based on Quranic verses and hadith.
Common mistakes made in salaah (prayer)Zaffer Khan
This document summarizes common mistakes people make during prayer and provides guidance from Islamic sources on how to pray correctly. It outlines over 20 mistakes, such as not using a sutrah during prayer, women uncovering their feet, improper hand placement during bowing and prostration, moving fingers during the tashahhud inappropriately, and making extraneous movements or sounds during prayer. Each mistake is accompanied by a hadith or statement from a scholar clarifying the proper way to perform the prayer according to the Prophet's teachings. The document aims to help Muslims avoid innovation and pray solely according to Quran and Sunnah.
En three common_mistakes_made_after_prayerLoveofpeople
Three common mistakes made after prayer are:
1. Greeting and shaking hands after completing prayer in the masjid. While greeting with salaam upon first encountering is sunnah, specifically shaking hands after completing prayer is an innovation without basis in hadith.
2. Responding to salaam with "Taqqabal Allaah" instead of returning the greeting with something better or equal.
3. Congratulating others on acceptance of prayer by shaking hands upon completion, which was not practiced by the Sahabah and lacks hadith support. Scholars consider this an innovation. The sunnah is to make dua after prayer.
Explanation of the Creed (Kitaab Sharh us-Sunnah) - Imam barbahareeZaffer Khan
The document provides commentary on the Islamic creed from the perspective of Abu Muhammad Al-Hasan ibn ‘Alee ibn Khalaf Al-Barbahaaree. It discusses several key points:
1. Islam and the Sunnah (prophetic tradition) cannot be separated, as the Prophet said whoever turns away from the Sunnah is not from him.
2. Following the jamaa'ah (main body of Muslims) is part of the Sunnah, as the Prophet said the 72 sects would all be in the Fire except one, which is what he and his companions followed.
3. The foundation of the jamaa'ah is the Prophet's companions, as
The document discusses the importance of salah (prayer) in Islam. It is the second pillar and obligatory for Muslims five times a day. It notes hadith about consequences of not praying, such as punishments in life, in the grave, and on judgement day. The document also outlines benefits of praying mentioned in Quran verses, such as being inheritors of paradise and being protected from sins. It emphasizes that knowledge of salah's importance is not enough and Muslims must establish the prayers.
The document discusses the conditions of salah (prayer) in Islam according to Fiqh us-Sunnah. It lists eight conditions that must be met for a salah to be valid: 1) being Muslim, 2) being sane, 3) having reached the age of understanding, 4) being free from ritual impurity and having performed wudu, 5) removing all impurities from the body and clothes, 6) covering one's awrah (private parts), 7) entering the prayer at its proper time, and 8) facing the qibla (direction of Mecca). It provides details and evidence from the Quran and hadiths for each of these conditions.
Presentation for students to learn about the conditions of salaat. Based upon the English translation "The Conditions, Pillars and Requirements of the Prayer" of "Shuroot as-Salaat wa Arkaanuhaa wa Waajibaatuhaa" by Imam Muhammad bin Abdil-Wahhaab.
This document summarizes 40 common mistakes people make during salat or prayer in Islam. It discusses mistakes like abandoning salat altogether, which is considered disbelief. It also discusses delaying salat past its appointed time, not praying in congregation without an excuse, lacking tranquility during salat, and lacking proper humility. Other mistakes mentioned include preceding the imam in movements, standing before the imam finishes the prayer, making the intention aloud, and not reciting Al-Fatihah. The document aims to clarify proper salat etiquette and correct common errors based on Quranic verses and hadith.
Common mistakes made in salaah (prayer)Zaffer Khan
This document summarizes common mistakes people make during prayer and provides guidance from Islamic sources on how to pray correctly. It outlines over 20 mistakes, such as not using a sutrah during prayer, women uncovering their feet, improper hand placement during bowing and prostration, moving fingers during the tashahhud inappropriately, and making extraneous movements or sounds during prayer. Each mistake is accompanied by a hadith or statement from a scholar clarifying the proper way to perform the prayer according to the Prophet's teachings. The document aims to help Muslims avoid innovation and pray solely according to Quran and Sunnah.
En three common_mistakes_made_after_prayerLoveofpeople
Three common mistakes made after prayer are:
1. Greeting and shaking hands after completing prayer in the masjid. While greeting with salaam upon first encountering is sunnah, specifically shaking hands after completing prayer is an innovation without basis in hadith.
2. Responding to salaam with "Taqqabal Allaah" instead of returning the greeting with something better or equal.
3. Congratulating others on acceptance of prayer by shaking hands upon completion, which was not practiced by the Sahabah and lacks hadith support. Scholars consider this an innovation. The sunnah is to make dua after prayer.
Explanation of the Creed (Kitaab Sharh us-Sunnah) - Imam barbahareeZaffer Khan
The document provides commentary on the Islamic creed from the perspective of Abu Muhammad Al-Hasan ibn ‘Alee ibn Khalaf Al-Barbahaaree. It discusses several key points:
1. Islam and the Sunnah (prophetic tradition) cannot be separated, as the Prophet said whoever turns away from the Sunnah is not from him.
2. Following the jamaa'ah (main body of Muslims) is part of the Sunnah, as the Prophet said the 72 sects would all be in the Fire except one, which is what he and his companions followed.
3. The foundation of the jamaa'ah is the Prophet's companions, as
The document discusses the importance of salah (prayer) in Islam. It is the second pillar and obligatory for Muslims five times a day. It notes hadith about consequences of not praying, such as punishments in life, in the grave, and on judgement day. The document also outlines benefits of praying mentioned in Quran verses, such as being inheritors of paradise and being protected from sins. It emphasizes that knowledge of salah's importance is not enough and Muslims must establish the prayers.
The document discusses the conditions of salah (prayer) in Islam according to Fiqh us-Sunnah. It lists eight conditions that must be met for a salah to be valid: 1) being Muslim, 2) being sane, 3) having reached the age of understanding, 4) being free from ritual impurity and having performed wudu, 5) removing all impurities from the body and clothes, 6) covering one's awrah (private parts), 7) entering the prayer at its proper time, and 8) facing the qibla (direction of Mecca). It provides details and evidence from the Quran and hadiths for each of these conditions.
Presentation for students to learn about the conditions of salaat. Based upon the English translation "The Conditions, Pillars and Requirements of the Prayer" of "Shuroot as-Salaat wa Arkaanuhaa wa Waajibaatuhaa" by Imam Muhammad bin Abdil-Wahhaab.
The document discusses several topics related to Islamic teachings and guidance. It provides verses from the Quran regarding obeying Allah and facing the Kaaba in prayer. It then gives guidance on saying blessings before eating, working with calmness and justice, showing simplicity, equality and mercy in behavior, and making religion easy through moderation. The presentation aims to help people follow Allah's orders for betterment in this life and the hereafter.
This document provides a summary and analysis of Surah Al-Hujurat. It begins with background context on the revelation of the surah and then analyzes each verse. Key points from the analysis include:
- The surah guides Muslims on proper moral behaviors and etiqutes.
- Verses emphasize the importance of adhering to the Quran and hadiths and avoiding raising one's voice in the presence of the Prophet.
- Following the sunnah of the Prophet is described as passing a test of piety and earning forgiveness from Allah.
- The analysis draws out lessons on manners, humility, patience and avoiding anger.
This document discusses the issue of taqleed (blindly following) and argues against it based on statements from prominent Islamic scholars and caliphs. It provides examples showing that even great companions like Abu Bakr, Umar, and Uthman did not have complete knowledge and were unaware of some issues, demonstrating that no single person can encompass all Islamic knowledge. It also quotes statements from Imams like Abu Hanifa, Malik, and al-Shafi'i advising against taqleed and emphasizing following the Quran and hadith over any individual's opinions.
The document discusses the views of the four main Imams (Abu Hanifa, Malik ibn Anas, Al-Shafi'i, and Ahmad ibn Hanbal) on following opinions (taqlid) versus following authentic hadith. All of the Imams emphasized that if an authentic hadith contradicts their opinion, the hadith must be followed instead of their opinion. They considered themselves fallible and subject to correcting their views when stronger evidence emerged. They instructed students and followers to take rulings directly from authentic sources rather than following their opinions without basis.
Supplication And its Manners Times Conditions MistakesF El Mohdar
This document discusses the Islamic practice of supplication or dua. It provides verses from the Quran and sayings of the Prophet Muhammad that establish supplication as an important form of worship. The document then outlines proper manners for supplication, including humility, sincerity, repetition and mentioning good deeds. Certain times are noted when supplication is more likely to be accepted, such as the last third of the night, between the call to prayer and its start, and one hour on Fridays. The purpose is to guide Muslims on properly performing this act of worship.
This document provides guidance on performing the prostration of forgetfulness (Sujoodus-Sahw) in prayer when mistakes are made due to forgetfulness. It discusses three causes for performing the prostration: adding something extra to the prayer, omitting a pillar or obligation of prayer, and experiencing doubt about the prayer. Specific examples are given for each case, such as how to rectify mistakes in rakah count or forgotten prostrations. The prostration of forgetfulness involves performing two prostrations with the appropriate salutations before or after, depending on when the mistake was realized.
The document discusses the importance and etiquette of making dua (supplication) to Allah in Islam. It notes that dua is a necessity, not an option, and outlines proper etiquette including praising Allah, seeking his nearness, and sending blessings upon the Prophet before making requests. The document provides several hadith emphasizing that Allah commands believers to make dua and that he answers the supplications of those who call upon him. It warns that not making dua can anger Allah and notes the psychological and spiritual benefits of dua, including increased faith, hope, humility and closeness to Allah.
En the conditions_and_pillars_of_salatLoveofpeople
This document outlines the conditions, pillars, and requirements of the Islamic prayer according to Imam Muhammad bin Abdil-Wahhaab. It discusses the nine conditions that must be met for a prayer to be valid, including Islam, sanity, age of maturity, ablution, covering of awrah, proper time and direction. It also outlines the fourteen pillars of the prayer, such as standing, bowing, prostrating, that if missed invalidate the prayer. Finally, it details the eight requirements of the prayer and things that nullify ablution.
The document discusses several times and situations when a Muslim's dua (supplication) is more likely to be accepted by Allah, based on sayings of the Prophet Muhammad. These include late at night, between the call to prayer and the prayer, during prayer such as while prostrating, after waking at night, and several other specific times and situations such as when fasting, during travel, and when oppressed.
This document provides a summary of the importance of praying on time according to Islamic teachings. It discusses how the Quran and hadith emphasize praying at the proper times. It notes that neglecting prayer times is described as kufr. The document highlights verses from the Quran that stress the virtues of prophets praying on time and warn of punishment for those who neglect prayer times. It also summarizes hadith that describe the prayer of hypocrites and emphasize praying as soon as the time starts. The document aims to clarify the proper prayer times and address common errors regarding time calculation tools.
Salah (prayer) is the second pillar of Islam and one of the most important obligations for Muslims. Muslims must pray five times a day: Fajr, Dhuhr, Asr, Maghrib, and Isha. Neglecting prayers leads to punishment in this life and the next - it is the first thing one will be accountable for on Judgment Day. Regular prayer brings many benefits, including protection from sin and earning reward in Paradise. The document emphasizes the importance of establishing the prayer through numerous hadith and Quranic verses describing the consequences of neglecting this religious duty.
This document discusses the importance of performing prayers (salah) correctly according to the teachings of the Prophet Muhammad. It notes that Imam Ahmad observed many people in the community were not performing salah properly, in some cases invalidating their prayers. The treatise provides guidance on properly following the imam during each part of the prayer based on hadiths, such as waiting for the imam to complete each movement before following. It aims to educate believers on performing valid salah that will be accepted by Allah.
The document provides context and explanation for Surah Al-Hujurat. It discusses that the Surah was revealed to provide moral guidance to Muslims as representatives from tribes were sometimes rude to the Prophet. It then summarizes several verses from the Surah, explaining their historical context and lessons about proper etiquette and treatment of Muslim leaders and unity. It emphasizes the importance of following the teachings of the Quran and hadith, resolving disputes through them, and exhibiting patience and good character with others.
The document discusses the importance of maintaining strong family ties and relationships according to Islamic teachings. It provides several hadiths (sayings of the Prophet Muhammad) that emphasize treating parents, especially mothers, with utmost kindness and respect. The hadiths also stress the virtue of being good to one's parents even if it means postponing other acts of worship like prayers. Additionally, the hadiths advise Muslims to respect their parents' friends and not cut off family ties with relatives. Breaking family bonds or severing relationships is strongly warned against in the hadiths.
1) The document describes various hadiths from Sahih Bukhari regarding actions that are permitted and prohibited while praying. It discusses how the companions used to speak and greet each other during prayer until it was forbidden by a Quranic verse.
2) It mentions how the Prophet waved for Abu Bakr to continue leading the prayer when the Prophet joined late, and how women used to clap instead of saying "Subhanallah" to get the imam's attention.
3) The hadiths provide guidance on proper etiquette like not spitting in front of you during prayer and leveling the ground only once when prostrating.
This document summarizes hadith from Sahih Bukhari about drinks. It discusses:
1) Hadith where the Prophet says those who drink alcohol in this life but do not repent will be deprived of it in the afterlife.
2) A hadith where the Prophet was offered wine or milk at Jerusalem and chose milk, being told this guided him to the right path.
3) Other hadith describing signs of the last day including prevalence of illegal sex, alcohol, and fewer men relative to women.
4) Hadith stating those committing adultery, theft or drinking alcohol are not believers at that time.
5) Background that alcohol was prohibited when special wine
The document discusses traditions and practices related to Eid prayers according to Islamic hadith sources. It states that the Prophet Muhammad would eat dates before performing Eid al-Fitr prayers. It also notes that he would deliver a sermon or khutba after completing the Eid prayers, which consisted of two rakats or units of prayer only, with no other prayers before or after. The hadiths also mention that women, including virgins and menstruating women, would be present or participating in the Eid prayers in some capacity.
The document summarizes passages from the Quran about the birth of Jesus.
1) It describes an angel informing Mary that God has chosen her and she will give birth to a son named Jesus, who will be honored in this world and the next.
2) Mary expresses doubt about having a son without touching a man. The angel explains that God creates what He wills simply by saying "Be."
3) It briefly mentions Mary conceiving Jesus and going to a distant place due to the pains of childbirth.
Book 17 pertaining to punishments prescribed by islam (kitab al−hudud)FAHIM AKTHAR ULLAL
The document discusses Islamic laws (hudud) pertaining to punishments. It outlines punishments prescribed in the Quran and hadith for various crimes like theft, adultery, and slander. It provides details on cutting off hands for theft if the value stolen is over a certain minimum. It also discusses stoning as punishment for married adulterers and flogging/exile for unmarried ones. It emphasizes that there can be no exceptions or reprieve from punishments even for important persons, as was done by some pre-Islamic societies.
Book 24 pertaining to clothes and decoration (kitab al−libas wa'l−zinah)FAHIM AKTHAR ULLAL
The document discusses Islamic rulings on wearing and using gold, silver, silk, and other luxury items. It provides several hadiths from prophets and companions of the prophet that prohibit:
- Drinking from gold or silver vessels, as it will lead to drinking fire in the afterlife.
- Wearing gold or silk garments, as those who do will have no reward in the afterlife.
- Using gold or silver dishes to eat from.
The hadiths provide context and examples of the prophet explaining and enforcing these rulings when encountered with people wearing or using the prohibited items.
The document discusses several topics related to Islamic teachings and guidance. It provides verses from the Quran regarding obeying Allah and facing the Kaaba in prayer. It then gives guidance on saying blessings before eating, working with calmness and justice, showing simplicity, equality and mercy in behavior, and making religion easy through moderation. The presentation aims to help people follow Allah's orders for betterment in this life and the hereafter.
This document provides a summary and analysis of Surah Al-Hujurat. It begins with background context on the revelation of the surah and then analyzes each verse. Key points from the analysis include:
- The surah guides Muslims on proper moral behaviors and etiqutes.
- Verses emphasize the importance of adhering to the Quran and hadiths and avoiding raising one's voice in the presence of the Prophet.
- Following the sunnah of the Prophet is described as passing a test of piety and earning forgiveness from Allah.
- The analysis draws out lessons on manners, humility, patience and avoiding anger.
This document discusses the issue of taqleed (blindly following) and argues against it based on statements from prominent Islamic scholars and caliphs. It provides examples showing that even great companions like Abu Bakr, Umar, and Uthman did not have complete knowledge and were unaware of some issues, demonstrating that no single person can encompass all Islamic knowledge. It also quotes statements from Imams like Abu Hanifa, Malik, and al-Shafi'i advising against taqleed and emphasizing following the Quran and hadith over any individual's opinions.
The document discusses the views of the four main Imams (Abu Hanifa, Malik ibn Anas, Al-Shafi'i, and Ahmad ibn Hanbal) on following opinions (taqlid) versus following authentic hadith. All of the Imams emphasized that if an authentic hadith contradicts their opinion, the hadith must be followed instead of their opinion. They considered themselves fallible and subject to correcting their views when stronger evidence emerged. They instructed students and followers to take rulings directly from authentic sources rather than following their opinions without basis.
Supplication And its Manners Times Conditions MistakesF El Mohdar
This document discusses the Islamic practice of supplication or dua. It provides verses from the Quran and sayings of the Prophet Muhammad that establish supplication as an important form of worship. The document then outlines proper manners for supplication, including humility, sincerity, repetition and mentioning good deeds. Certain times are noted when supplication is more likely to be accepted, such as the last third of the night, between the call to prayer and its start, and one hour on Fridays. The purpose is to guide Muslims on properly performing this act of worship.
This document provides guidance on performing the prostration of forgetfulness (Sujoodus-Sahw) in prayer when mistakes are made due to forgetfulness. It discusses three causes for performing the prostration: adding something extra to the prayer, omitting a pillar or obligation of prayer, and experiencing doubt about the prayer. Specific examples are given for each case, such as how to rectify mistakes in rakah count or forgotten prostrations. The prostration of forgetfulness involves performing two prostrations with the appropriate salutations before or after, depending on when the mistake was realized.
The document discusses the importance and etiquette of making dua (supplication) to Allah in Islam. It notes that dua is a necessity, not an option, and outlines proper etiquette including praising Allah, seeking his nearness, and sending blessings upon the Prophet before making requests. The document provides several hadith emphasizing that Allah commands believers to make dua and that he answers the supplications of those who call upon him. It warns that not making dua can anger Allah and notes the psychological and spiritual benefits of dua, including increased faith, hope, humility and closeness to Allah.
En the conditions_and_pillars_of_salatLoveofpeople
This document outlines the conditions, pillars, and requirements of the Islamic prayer according to Imam Muhammad bin Abdil-Wahhaab. It discusses the nine conditions that must be met for a prayer to be valid, including Islam, sanity, age of maturity, ablution, covering of awrah, proper time and direction. It also outlines the fourteen pillars of the prayer, such as standing, bowing, prostrating, that if missed invalidate the prayer. Finally, it details the eight requirements of the prayer and things that nullify ablution.
The document discusses several times and situations when a Muslim's dua (supplication) is more likely to be accepted by Allah, based on sayings of the Prophet Muhammad. These include late at night, between the call to prayer and the prayer, during prayer such as while prostrating, after waking at night, and several other specific times and situations such as when fasting, during travel, and when oppressed.
This document provides a summary of the importance of praying on time according to Islamic teachings. It discusses how the Quran and hadith emphasize praying at the proper times. It notes that neglecting prayer times is described as kufr. The document highlights verses from the Quran that stress the virtues of prophets praying on time and warn of punishment for those who neglect prayer times. It also summarizes hadith that describe the prayer of hypocrites and emphasize praying as soon as the time starts. The document aims to clarify the proper prayer times and address common errors regarding time calculation tools.
Salah (prayer) is the second pillar of Islam and one of the most important obligations for Muslims. Muslims must pray five times a day: Fajr, Dhuhr, Asr, Maghrib, and Isha. Neglecting prayers leads to punishment in this life and the next - it is the first thing one will be accountable for on Judgment Day. Regular prayer brings many benefits, including protection from sin and earning reward in Paradise. The document emphasizes the importance of establishing the prayer through numerous hadith and Quranic verses describing the consequences of neglecting this religious duty.
This document discusses the importance of performing prayers (salah) correctly according to the teachings of the Prophet Muhammad. It notes that Imam Ahmad observed many people in the community were not performing salah properly, in some cases invalidating their prayers. The treatise provides guidance on properly following the imam during each part of the prayer based on hadiths, such as waiting for the imam to complete each movement before following. It aims to educate believers on performing valid salah that will be accepted by Allah.
The document provides context and explanation for Surah Al-Hujurat. It discusses that the Surah was revealed to provide moral guidance to Muslims as representatives from tribes were sometimes rude to the Prophet. It then summarizes several verses from the Surah, explaining their historical context and lessons about proper etiquette and treatment of Muslim leaders and unity. It emphasizes the importance of following the teachings of the Quran and hadith, resolving disputes through them, and exhibiting patience and good character with others.
The document discusses the importance of maintaining strong family ties and relationships according to Islamic teachings. It provides several hadiths (sayings of the Prophet Muhammad) that emphasize treating parents, especially mothers, with utmost kindness and respect. The hadiths also stress the virtue of being good to one's parents even if it means postponing other acts of worship like prayers. Additionally, the hadiths advise Muslims to respect their parents' friends and not cut off family ties with relatives. Breaking family bonds or severing relationships is strongly warned against in the hadiths.
1) The document describes various hadiths from Sahih Bukhari regarding actions that are permitted and prohibited while praying. It discusses how the companions used to speak and greet each other during prayer until it was forbidden by a Quranic verse.
2) It mentions how the Prophet waved for Abu Bakr to continue leading the prayer when the Prophet joined late, and how women used to clap instead of saying "Subhanallah" to get the imam's attention.
3) The hadiths provide guidance on proper etiquette like not spitting in front of you during prayer and leveling the ground only once when prostrating.
This document summarizes hadith from Sahih Bukhari about drinks. It discusses:
1) Hadith where the Prophet says those who drink alcohol in this life but do not repent will be deprived of it in the afterlife.
2) A hadith where the Prophet was offered wine or milk at Jerusalem and chose milk, being told this guided him to the right path.
3) Other hadith describing signs of the last day including prevalence of illegal sex, alcohol, and fewer men relative to women.
4) Hadith stating those committing adultery, theft or drinking alcohol are not believers at that time.
5) Background that alcohol was prohibited when special wine
The document discusses traditions and practices related to Eid prayers according to Islamic hadith sources. It states that the Prophet Muhammad would eat dates before performing Eid al-Fitr prayers. It also notes that he would deliver a sermon or khutba after completing the Eid prayers, which consisted of two rakats or units of prayer only, with no other prayers before or after. The hadiths also mention that women, including virgins and menstruating women, would be present or participating in the Eid prayers in some capacity.
The document summarizes passages from the Quran about the birth of Jesus.
1) It describes an angel informing Mary that God has chosen her and she will give birth to a son named Jesus, who will be honored in this world and the next.
2) Mary expresses doubt about having a son without touching a man. The angel explains that God creates what He wills simply by saying "Be."
3) It briefly mentions Mary conceiving Jesus and going to a distant place due to the pains of childbirth.
Book 17 pertaining to punishments prescribed by islam (kitab al−hudud)FAHIM AKTHAR ULLAL
The document discusses Islamic laws (hudud) pertaining to punishments. It outlines punishments prescribed in the Quran and hadith for various crimes like theft, adultery, and slander. It provides details on cutting off hands for theft if the value stolen is over a certain minimum. It also discusses stoning as punishment for married adulterers and flogging/exile for unmarried ones. It emphasizes that there can be no exceptions or reprieve from punishments even for important persons, as was done by some pre-Islamic societies.
Book 24 pertaining to clothes and decoration (kitab al−libas wa'l−zinah)FAHIM AKTHAR ULLAL
The document discusses Islamic rulings on wearing and using gold, silver, silk, and other luxury items. It provides several hadiths from prophets and companions of the prophet that prohibit:
- Drinking from gold or silver vessels, as it will lead to drinking fire in the afterlife.
- Wearing gold or silk garments, as those who do will have no reward in the afterlife.
- Using gold or silver dishes to eat from.
The hadiths provide context and examples of the prophet explaining and enforcing these rulings when encountered with people wearing or using the prohibited items.
This document discusses Islamic rulings on hunting and eating animals according to hadiths narrated by Adi bin Hatim. It discusses permissible and impermissible ways of hunting using trained dogs, arrows, and rules around eating animals killed in these ways or found after being lost from sight. It also prohibits eating predatory fanged beasts and birds of prey with talons, but permits eating dead aquatic animals. The hadiths provide guidance on Islamic dietary laws and acceptable hunting practices.
The document discusses details of the Witr prayer in Islam based on narrations from the Prophet Muhammad and his companions. It describes that the Prophet would pray multiple sets of 2 rakat prayers at night, ending with a single rakat as the Witr. It provides context that the Witr prayer can be prayed as 1, 3, or 5 rakat. The Prophet was observed praying Witr on long journeys while mounted on his camel. The timing of the Witr prayer is described as being prayed at varying times throughout the late night, up until the last hour before dawn.
Book 37 pertaining to repentance and exhortation to repentance (kitab al−tauba)FAHIM AKTHAR ULLAL
Allah's Messenger provides several hadiths emphasizing the importance of repentance and seeking forgiveness from Allah. He states that Allah is more pleased with the repentance of His servant than anything else. He provides examples, such as a person finding their lost camel in the desert, to illustrate how repentance brings Allah even greater joy. The hadiths also discuss that if people did not sin, Allah would replace them with others who do sin so that He may forgive them. Additionally, the Prophet advises balancing remembrance of the afterlife with tending to worldly duties, and that Allah's mercy predominates His wrath.
The document contains several verses from the Quran describing prayers or duas. The verses ask God to listen to supplications, provide goodness in this life and the next, give constancy and firmness, not condemn or burden beyond what can be borne, forgive sins, have mercy, and protect against non-believers. One verse acknowledges wrongdoing and asks for forgiveness to avoid being lost.
A qadi or judge must not make rulings when angry and should pursue justice over tyranny. Allah supports the qadi as long as they are not tyrannical, but if they are tyrannical then the devil will attach to them instead of Allah departing from them.
The document discusses prophets in Islam. It states that Muslims believe in all of God's prophets, including Adam, Noah, Abraham, Moses, Jesus, and Muhammad. Muhammad is considered the final prophet and messenger of God, and Muslims follow the teachings and practices that were revealed to him.
The document discusses the excellence of being poor and living a modest lifestyle according to teachings from the Prophet. It provides hadith encouraging Muslims to look up to those less fortunate, pray to live and die as a poor person, maintain ties with distant relatives, speak truth even if bitter, and not fear reproach for the sake of Allah. A hadith from Abu Dharr relates the Prophet's advice to love and be near the poor, consider oneself inferior to others, and repeat "There is no power except Allah."
Allah is one singular God who was not born and will never die. He has no family relations or needs, as he requires no assistance or sustenance. Allah gives sustenance to mankind but needs nothing for himself as he feels no tiredness or sleep.
This document summarizes Islamic teachings on supporting one's family from Sahih al-Bukhari, a collection of hadith. It provides several hadith that emphasize the religious merit of spending on one's family, looking after widows and the poor, and not leaving dependents in a destitute state. It also discusses rules around a wife taking from her husband's wealth reasonably for family needs and dividing inheritance.
The document provides guidance from the Quran on purification rituals before prayer. It advises believers to not pray with a befogged mind or in a state of impurity, except when traveling, and to wash with water if available after uses of the bathroom, physical contact with women, illness, or a journey. If water is unavailable, the guidance states that clean sand or earth can be used to rub the face and hands instead as Allah seeks to make believers clean rather than place them in difficulty.
This document contains a summary of several hadiths from the Islamic holy book, the Quran. It discusses prohibitions around disputing interpretations of allegorical verses, avoiding those who engage in such disputes, and following the paths of previous religious groups like Jews and Christians. It also warns that near the end times, knowledge will decrease while ignorance increases, leading to more turmoil and bloodshed. Finally, it notes that those who introduce good or evil innovations, or call people to righteousness or error, will be rewarded or punished accordingly.
This document contains 14 Hadiths that describe the virtues and significance of the city of Medina for Muslims. Some key points:
- The Prophet declared Medina a sanctuary and forbade cutting its trees or committing sins within it.
- He ordered the construction of a mosque in Medina and had date palms and graves of pagans removed.
- The Prophet said Medina will purge out evil people like iron is purified in a furnace. He also said it expels hypocrisy like fire expels impurities from iron.
- The Prophet forbade hunting in Medina and said the city is protected between its two mountains.
- He said the last two people to die
1. The document discusses 40 common mistakes in performing Salaat (prayer). The first mistake mentioned is abandoning Salaat altogether, which is considered disbelief according to the Quran, hadiths, and consensus of scholars.
2. Delaying Salaat from its appointed time is a violation, as the Quran specifies times for prayer. A hadith warns that delaying prayer until the sun is between the horns of Satan is the prayer of hypocrites.
3. Abandoning congregational prayer in the mosque without a valid excuse is also a mistake, as congregational prayer is obligatory except for those with excuses according to Islamic law. Hadiths warn of punishment for
1. The document discusses 40 common mistakes that are made during salaat (prayer) according to Islamic teachings. Some of the major mistakes highlighted include leaving salaat altogether, delaying salaat past its prescribed time without a valid excuse, not praying in congregation at the masjid without an excuse, and lacking tranquility or proper humility during prayer.
2. Other errors mentioned are preceding the imam in movements during congregational prayer, standing to complete a missed rakah before the imam finishes, making the prayer intention aloud, not reciting Al-Fatihah, and reciting Quran while bowing or prostrating. Improper acts like raising the eyes to the sky or unnecessary looking around during
1. The document discusses 40 common mistakes that are made during salaat (prayer) according to Islamic teachings. Some of the major mistakes highlighted include leaving salaat altogether, delaying prayers past their appointed times without excuse, not praying in congregation at the masjid when possible, and lacking tranquility or proper humility during prayer.
2. Other errors mentioned are preceding the imam in movements during congregational prayer, standing before the imam finishes, making the prayer intention aloud, not reciting al-Fatihah, and reciting Quran while bowing or prostrating. Improper dress or positions during prayer are also identified as mistakes. The hadiths of Muhammad and Quran verses are cited to
1. The document discusses 40 common mistakes people make in performing Salaat (formal Muslim prayer). It begins by explaining that abandoning Salaat altogether is disbelief according to the Quran, hadith, and consensus of scholars.
2. Delaying Salaat past its prescribed time is also a sin according to the Quran. The hadith describes the prayer of a hypocrite as one who waits until late to pray.
3. Not praying congregational prayers in the mosque without a valid excuse is also discussed, with evidence from the Quran and hadith stating its importance.
The document discusses the importance of following the Sunnah (traditions and practices of the Prophet Muhammad) in Islam. It defines the Sunnah and explains that it is obligatory for Muslims to believe in and follow the teachings and guidance found in the Sunnah. While the Quran provides broad principles, the details and proper practices of many Islamic rituals and laws can only be understood through the Sunnah. Adhering to the Sunnah is an integral part of obeying Allah and the Prophet, and rejecting it contradicts Islamic belief.
This document provides instructions for how to properly perform salah (formal prayer) in Islam. It begins by stating the book can be freely reproduced and discusses contents. It then discusses facing the Kaaba in prayer and exceptions. It covers pillars of prayer like standing, intentions, takbeer, bowing, prostrating. It addresses praying on ships or planes, with barriers, passing in front of others, preventing passing. The document aims to instruct Muslims on proper prayer protocol based on Islamic teachings.
The document provides commentary on the Islamic creed from the perspective of Abu Muhammad Al-Hasan ibn ‘Alee ibn Khalaf Al-Barbahaaree. It discusses several key points:
1. Islam and the Sunnah (prophetic tradition) cannot be separated, as the Prophet said whoever turns away from the Sunnah is not from him.
2. Following the jamaa'ah (main body of Muslims) is part of the Sunnah, as the Prophet said the one sect that will be saved is the one he and his companions follow.
3. The companions of the Prophet form the foundation of the jamaa'ah, so whoever does not take from
This document provides a summary of 3 key points about fasting during Ramadan:
1. Fasting during Ramadan is one of the most virtuous acts a Muslim can do, as the Prophet Muhammad emphasized its importance and rewards.
2. In addition to abstaining from food and drink, a fasting person should avoid false speech and other prohibitions to truly obey Allah.
3. The document clarifies some rules and recommendations regarding fasting, such as permissible things that don't invalidate the fast, and encouraging acts of worship during Ramadan beyond just fasting.
This document summarizes a book about weakness of faith by Sheikh Muhammed Salih Al-Munajjid. It discusses the introduction, symptoms of weak faith such as falling into sin easily and feeling hardness of heart, causes of weak faith, and curing weak faith. The introduction provides Quranic verses emphasizing fearing Allah and maintaining strong faith. It notes that weak faith has become widespread and discusses the importance and constant changing nature of the human heart.
This document summarizes the key elements of prayer in Islam according to Imam Muhammad bin Abdil-Wahhaab. It outlines the nine conditions for a valid prayer as intention, purity, covering one's awrah, proper timing, and facing the qibla. It also lists the fourteen pillars of prayer, including standing, reciting al-Fatihah, bowing, prostrating on seven limbs. Finally, it discusses the requirements of wudu (ablution) and its nullifiers according to the Quran and hadith.
This document summarizes the key elements of prayer in Islam according to Imam Muhammad bin Abdil-Wahhaab. It outlines the nine conditions for a valid prayer as intention, purity, covering one's awrah, proper timing, and facing the qibla. It also lists the fourteen pillars of prayer, including standing, reciting al-Fatihah, bowing, prostrating on seven limbs. Finally, it discusses the requirements of wudu (ablution) and its nullifiers according to the Quran and hadith.
Attached is an abridged version of one of the best collected books regarding the description of the Prophet’s prayer by Shaikh Al-Albani, rahimahu Allah. The author was keen to provide authentic narrations to present the manner in which the Prophet (salah allahu ‘alayhi wa salam) prayed.
This document provides guidelines for proper prayer (salah) posture and actions. It explains that standing is required but exceptions are made for those praying optional prayers, the sick, elderly, or those in difficult circumstances. It outlines rules for facing the Kaaba, praying on ships or planes, wearing shoes, and combining sitting and standing positions. The document aims to clarify correct prayer practice according to Islamic teachings and hadith sources.
This document provides links to various hadith sources and discusses topics related to hadith and proper prayer etiquette. It includes:
1) A list of online hadith sources for Sahih al-Bukhari, Sahih Muslim, and other collections.
2) Several short quotes from Islamic scholars on important topics like abandoning sharia law, making halal things haram, and the importance of khushoo (humility and focus) in prayer.
3) Advice from hadith on maintaining khushoo in salah, such as emptying one's heart for prayer and remembering death.
The document defines Bid'ah as innovating new things in religion without precedence. It provides examples of Bid'ah from the Quran and hadiths of the Prophet Muhammad (peace be upon him). The document states that religion was completed by God and the Prophet, so any innovations are misguidance. It discusses reasons for Bid'ah like ignorance, following desires over revelation, and imitating non-Muslims. The document emphasizes rejecting Bid'ah and clinging to the Quran and authentic sunnah.
The document discusses several ways to seek barakah (blessing) from Allah based on Quranic verses and hadiths. It mentions obeying Allah and His messenger through acts like istighfar (seeking forgiveness) and tawba (repentance). It also discusses upholding kinship ties, being grateful to Allah, following Islamic etiquette like saying Bismillah before eating, protecting oneself through recommended dhikr and dua, giving charity, performing Hajj and Umrah frequently, and giving thanks to Allah. The overall message is that adhering to Islamic principles and commands increases Allah's blessings.
Refuting misconception on Shabaan explained!S Seema Zaidee
The document discusses the virtue and practices associated with the 15th night of Sha'baan in Islam. It addresses four common misconceptions - that Allah descends to the heavens on this night, that one's fate is decreed, that deeds are shown to Allah, and that special acts of worship are only for this night. The document argues that while the night possesses virtue, the above misconceptions are incorrect based on hadith. It provides evidence from scholars like Ibn Taymiyyah to support acts of worship on this night being virtuous but not exclusive to it.
The document explains the ten nullifiers of Islam according to Imam Muhammad bin Abdul Wahhab. The first nullifier discussed is shirk, or associating partners with Allah in acts of worship. Examples given include sacrificing animals to other than Allah, such as the jinn or graves. The second nullifier is placing intermediaries between oneself and Allah, such as calling on prophets or saints rather than directly calling on Allah alone. Committing any of these ten nullifiers invalidates one's Islam and faith.
Lucid Dreaming: Understanding the Risks and Benefits
The ability to control one's dreams or for the dreamer to be aware that he or she is dreaming. This process, called lucid dreaming, has some potential risks as well as many fascinating benefits. However, many people are hesitant to try it initially for fear of the potential dangers. This article aims to clarify these concerns by exploring both the risks and benefits of lucid dreaming.
The Benefits of Lucid Dreaming
Lucid dreaming allows a person to take control of their dream world, helping them overcome their fears and eliminate nightmares. This technique is particularly useful for mental health. By taking control of their dreams, individuals can face challenging scenarios in a controlled environment, which can help reduce anxiety and increase self-confidence.
Addressing Common Concerns
Physical Harm in Dreams Lucid dreaming is fundamentally safe. In a lucid dream, everything is a creation of your mind. Therefore, nothing in the dream can physically harm you. Despite the vividness and realness of the dream experience, it remains entirely within your mental landscape, posing no physical danger.
Mental Health Risks Concerns about developing PTSD or other mental illnesses from lucid dreaming are unfounded. As soon as you wake up, it's clear that the events experienced in the dream were not real. On the contrary, lucid dreaming is often seen as a therapeutic tool for conditions like PTSD, as it allows individuals to reframe and manage their thoughts.
Potential Risks of Lucid Dreaming
While generally safe, lucid dreaming does come with a few risks as well:
Mixing Dream Memories with Reality Long-term lucid dreamers might occasionally confuse dream memories with real ones, creating false memories. This issue is rare and preventable by maintaining a dream journal and avoiding lucid dreaming about real-life people or places too frequently.
Escapism Using lucid dreaming to escape reality can be problematic if it interferes with your daily life. While it is sometimes beneficial to escape and relieve the stress of reality, relying on lucid dreaming for happiness can hinder personal growth and productivity.
Feeling Tired After Lucid Dreaming Some people report feeling tired after lucid dreaming. This tiredness is not due to the dreams themselves but often results from not getting enough sleep or using techniques that disrupt sleep patterns. Taking breaks and ensuring adequate sleep can prevent this.
Mental Exhaustion Lucid dreaming can be mentally taxing if practiced excessively without breaks. It’s important to balance lucid dreaming with regular sleep to avoid mental fatigue.
Lucid dreaming is safe and beneficial if done with caution. It has many benefits, such as overcoming fear and improving mental health, and minimal risks. There are many resources and tutorials available for those interested in trying it.
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How highlighting key verses and themes can enhance memory and retention of Scripture (we see a few key ones, here!)
Studies have shown that highlighting can significantly improve information recall. Highlighting key points visually reinforces them in your mind, leading to better long-term memory.
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How connecting highlighted passages can reveal deeper biblical truths. By highlighting these connections, you can see the bigger picture and uncover the underlying messages within Scripture.
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In our interconnected world, lies weave through the fabric of society like hidden threads. We encounter them in politics, media, personal relationships, and even within ourselves. The prevalence of deception raises profound questions about truth, trust, and the human condition.
Introduction
Mantra Yoga is an exact science. "Mananat trayate iti mantrah- by the Manana (constant thinking or recollection) of which one is protected or is released from the round of births and deaths, is Mantra." That is called Mantra by the meditation (Manana) on which the Jiva or the individual soul attains freedom from sin, enjoyment in heaven and final liberation, and by the aid of which it attains in full the fourfold fruit (Chaturvarga), i.e., Dharma, Artha, Kama and Moksha. A Mantra is so called because it is achieved by the mental process.
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This book is one of the best of the translated ones, for it has a warning character for all those who find themselves in the experience of material life. Irmão X provides a shrewd way of describing the subtleties and weaknesses that can jeopardize our intentions, making us more attentive and vigilant by providing us with his wise pages, reminding us between the lines of the Master's words: "Pray and watch."
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Lesson 12 - The Blessed Hope: The Mark of the Christian
SBS – Sunday Bible School
Adult Bible Lessons 2nd quarter 2024 CPAD
MAGAZINE: THE CAREER THAT IS PROPOSED TO US: The Path of Salvation, Holiness and Perseverance to Reach Heaven
Commentator: Pastor Osiel Gomes
Presentation: Missionary Celso Napoleon
Renewed in Grace
Heartfulness Magazine - June 2024 (Volume 9, Issue 6)heartfulness
Dear readers,
This month we continue with more inspiring talks from the Global Spirituality Mahotsav that was held from March 14 to 17, 2024, at Kanha Shanti Vanam.
We hear from Daaji on lifestyle and yoga in honor of International Day of Yoga, June 21, 2024. We also hear from Professor Bhavani Rao, Dean at Amrita Vishwa Vidyapeetham University, on spirituality in action, the Venerable BhikkuSanghasena on how to be an ambassador for compassion, Dr. Tony Nader on the Maharishi Effect, Swami Mukundananda on the crossroads of modernization, Tejinder Kaur Basra on the purpose of work, the Venerable GesheDorjiDamdul on the psychology of peace, the Rt. Hon. Patricia Scotland, KC, Secretary-General of the Commonwealth, on how we are all related, and world-renowned violinist KumareshRajagopalan on the uplifting mysteries of music.
Dr. Prasad Veluthanar shares an Ayurvedic perspective on treating autism, Dr. IchakAdizes helps us navigate disagreements at work, Sravan Banda celebrates World Environment Day by sharing some tips on land restoration, and Sara Bubber tells our children another inspiring story and challenges them with some fun facts and riddles.
Happy reading,
The editors
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Astronism, Cosmism and Cosmodeism: the space religions espousing the doctrine...Cometan
This lecture created by Brandon Taylorian (aka Cometan) specially for the CESNUR Conference held Bordeaux in June 2024 provides a brief introduction to the legacy of religious and philosophical thought that Astronism emerges from, namely the discourse on transcension started assuredly by the Cosmists in Russia in the mid-to-late nineteenth century and then carried on and developed by Mordecai Nessyahu in Cosmodeism in the twentieth century. Cometan also then provides some detail on his story in founding Astronism in the early twenty-first century from 2013 along with details on the central Astronist doctrine of transcension. Finally, the lecture concludes with some contributions made by space religions and space philosophy and their influences on various cultural facets in art, literature and film.
The Book of Revelation, filled with symbolic and apocalyptic imagery, presents one of its most striking visions in Revelation 9:3-12—the locust army. Understanding the significance of this locust army provides insight into the broader themes of divine judgment, protection, and the ultimate triumph of God’s will as depicted in Revelation.
2. Mistakes of Salaah
1. Leaving the salaah altogether. This is indeed kufr (disbelief) and the evidence is found
within the Qur’aan the authentic sunnah and the consensus of the ummah. Allah ta’aala
states: If they repent and establish the salaah and give the zakaah, they are you
brothers in faith (deen). [Al-Qur’aan 9:11] And Allah ta’aala says: What landed you in
As-Saqar (Hell)? They said: We were not of those who made salaah (al-
musalleen)…[Al-Qur’aan 76:42-43] and so on. As far as the sunnah: The hadeeth of
Jaabir that the Prophet (sallallahu ‘alaihi wa sallam) said: Between a man and shirk
(what protects him from shirk) is the abandonment of salaah. [Muslim] It is narrated
by Abu Dawood, An-Nisaa’i, Ibn Maajah, and At-Tirmidhi on the authority of Buraidah Ibn
Al-Husaib from the Prophet (sallallahu ‘alaihi wa sallam) who said: The covenant
between us and them (i.e. the Prophet – and/or his successors -and those who
claim to be Muslims) is the salaah so whosoever abandons it has disbelieved. [
Ahmad and others and it is saheeh] As far as consensus (al-ijmaa’): Abdullah Ibn
Shaqeeq (radiallahu ‘anhu) stated: The Companions of Muhammad (radiallahu ‘anhum)
did not view the abandonment of any other deed as kufr other than (abandoning) salaah.
[At-Tirmidhi and others with an authentic chain]
2. Delaying the salaah from its appointed time. This is a violation according to the word of
Allah ta’aala: Verily the salaah has been appointed for the believers at specific times
(mawqoot). [Al-Qur’aan 4:103] Al-Mawqoot indicates a specific appointed time and the
postponement of sallah beyond the obligatory time (fardh) is a major sin and Allah is the
one upon Whom we depend. On the authority of Anas who said: I heard the Messenger
of Allah (sallallahu ‘alaihi wa sallam) saying: This is the salaat of the hypocrite
(munaafiq); when he sits observing the sun until it is between the horns of
Shaitaan, then he stands to perform four (rak’ah) remembering Allah little. [Muslim]
If this is the salaah of the hypocrite then what of the salaah of someone who postpones
the prayer until the complete period of the salaat has passed without any excuse?
3. Abandonment of the congregational prayer in the masjid by able men either regularly or
on occasion. The commandment has been given to perform the salaah in congregation in
the masaajid. Congregational (al-jamaa’ah) salaah is a duty except for those who have a
valid excuse according to the sharia’h. The Messenger of Allah (sallallahu ‘alaihi wa
sallam) said: Whoever hears the call (al-adhaan) and thereafter does not answer it
(i.e. attend the congregational salaah) there is no salaah for him except for a valid
excuse. [Reported by Ibn Maajah and others with a strong chain (isnaad) and Al-Haafith
Ibn Hajar said “Its chain is according to the conditions of Muslim”]. Allah ta’aala also says:
And bow down with those who bow down. {Al-Qur’aan 2:43] In a hadeeth in Al-
Bukhaari and Muslim (mutafaqun ‘alaih): …I would then leave (after tbe salaah has
begun) and go to those men who do not attend the salaah and burn their houses
down over them.
4. Lack of tranquility (at-tama’neenah) within the salaat. This is generally done out of
ignorance and it is an open sin because tranquility is a pillar (rukn) of the salaah without
which the salaah is incorrect. The hadeeth about the man who performed his salaah
badly is a clear evidence for this. The meaning of tama’neenah (tranquility) is that the one
praying is tranquil in the rukoo’ (bending), standing (‘itidaal), prostration (sujood), and
sitting between the two prostrations (juloos), and he should get in position where every
bone settles into place, he should not hasten between portions of the prayer until he has
attained tranquility in it and gives each its due time. The Prophet (sallallahu ‘alaihi wa
sallam) said to the one who was rushing through his salaah without observing the proper
tranquility: Go back and make salaah because you have not made the salaah. And in
the hadeeth of Rifaa’ah on the story of the one who prayed badly it goes on: Then he
makes takbeer and bows and puts his hands on his knees until each joint is settled
and relaxed. Then he says ‘sami’allahu liman hamida’ (Allah hears the one who
praises Him) then stands up straight until each bone is in its place.
5. Lack of proper reverence and humility (khushoo’) in the salaat and excess movement
therein. The place of khushoo’ is in the heart and it is evident in the tranquility of the limbs
and humility before Allah. Allah has indeed praised His slave by His statement: Those
who offer their salaah with all solemnity and full submissiveness. [Al-Qur’aan 23:2]
As well [He has praised] the prophets by his statement: Verily they used to hasten on
to do good deeds and they used to call upon Us with hope and fear, and used to
3. humble themselves before Us. [Al-Qur’aan 21:90] It is incumbent. The limbs of the
slave in prayer should be still and his heart should be solemn until he may be rewarded
for his salaah. It is narrated on the authority of ‘Ammaar Ibn Yaasir (radiallahu ‘anhu) he
said: I heard the messenger of Allah (sallallahu ‘alaihi wa sallam) saying: Verily a man
leaves after completing his prayer and nothing has been written for him except a tenth of
his salaah, a ninth, an eighth, a sixth, a fifth, a fourth, a third, or half of it. [Abu Dawood,
An-Nisaa’i, and others and it is an authentic hadeeth] The reason for the shortcoming in
its reward is the lack of khushoo’ in the heart of the one who prays or in the limbs.
6. Intentionally preceding the imaam in the movements of the prayer or not following his
movements. This nullifies the salaah or rak’ah for whoever bows before his imaam ruins
his own rak’ah unless he follows it later with another bowing. Such is likewise with the
rest of the arkaan (pillars) of the salaah. It is obligatory for the praying person to follow the
imaam completely without preceding him or lagging behind him in any rukn (pillar) or
more. Abu Dawood and others transmit with an authentic chain from Abu Hurairah that
the Messenger of Allah (sallallahu ‘alaihi wa sallam) said: Verily the imaam is to be
completely followed, so if he makes takbeer then you make takbeer and don’t make
takbeer until he does so, and if he bows then bow and don’t bow until he does so…
Its origin is in the two saheehs and Al-Bukhaari has another like it narrated by Anas. The
one who forgets or the one who is ignorant is excused.
7. Standing to complete a missed rak’ah before the imaam has completely finished making
the second tasleem (i.e closing the prayer by saying ‘As-salaamu ‘alaikum wa
rahmatullahi to the right and left). It is reported in Saheeh Muslim that the Messenger of
Allah (sallallahu ‘alaihi wa sallam) said: Do not precede me in the rukoo’ (bowing) not in
the sujood (prostration) nor in going out of the prayer (al-insiraaf). The scholars have said
that the meaning of al-insiraaf is at-tasleem and it is named such because the praying
person may leave afterwards and he leaves only after the second tasleem. The one who
precedes the imaam should stay in his place until the imaam has completed his salaah,
then he should stand and complete whatever he missed, and Allah knows best.
8. Making the intention for prayer aloud. This is a bid’ah (innovation), and we have
previously mention the prohibition against bid’ah. The Prophet (sallallahu ‘alaihi wa
sallam) never made the intention for salaah aloud. Ibn Al-Qayyim, rahimahullah, stated in
“Zaad Al-Ma’aad” or in “Al-Hudaa An-Nabawiyy”: “When the Prophet (sallallahu ‘alaihi wa
sallam) would stand for salaah he said: ‘Allahu Akbar’ and said nothing else before it nor
did he pronounce his intention aloud. Nor did he say: ‘I will pray for Allah salaah such and
such while facing the Qiblah four raka’aat as imaam or follower’. Nor did he say: ‘Fulfilling
it on time, not making it up, nor the time of fardh’ all ten of which are bid’ah for which no
one has reported that he did with an authentic chain, nor even a weak one, nor musnad,
nor mursal, nor a single word. Indeed not one narration of the sahaabah or the best of the
following generation (taabi’een), nor the four imaams.”
9. Not reciting Al-Faatihah in the salaah; The recitation of Al-Faatihah is a pillar (rukn) and
the salaah of whoever does not recite it is void. This is according to the Prophet’s
(sallallahu ‘alaihi wa sallam) saying: Whoever makes a salaah wherein Al-Faatihah is
not recited then it is khidaaj (miscarried) - and he repeated it three times –
incomplete. [Muslim from Abu Hurairah] Also reported in the two saheehs is the hadeeth
from ‘Ubaadah Ibn Saamit (radiallahu ‘anhu) marfoo’an (attributable to the Prophet,
sallallahu ‘alaihi wa sallam): The salaah is null for whoever has not recited the
Opening of the Book. In another wording from ‘Ubaadah: Could it be that you recite
behind your imaam? We said: Yes. He said: Don’t do so except with the Opening of
the Book (Al-Faatihah) for the salaah is null of whoever does not recite it. [Ahmed,
Abu Dawood, At-Tirmidhi, Ibn Hibbaan. This is evidence of its obligation for the follower.
Recitation of the follower is absolute or in the aloud prayers as opposed to what is long
known. Whether the recitation of Al-Faatihah is absolute or just in the prayers recited
aloud is an old difference of opinion among the scholars. Is it waajib or dropped? The
majority of scholars (al-jumhoor) say it is dropped however doing so is more clear from
possible error and more precaution for deen. Most of those who have the opinion of it
being dropped say that it is nevertheless desirable to recite it.
10. Recitation of the Qur’aan in rukoo’ (bowing position) or during sujood (prostration). This is
prohibited based on a narration from ibn Abbaas (radiallahu ‘anhu) that the Prophet
(sallallahu ‘alaihi wa sallam) said: I have been prevented from reciting the Qur’aan
4. while bowing or in prostration… [Muslim] Ali (radiallahu ‘anu) narrates he said: The
Messenger of Allah (sallallahu ‘alaihi wa sallam prevented me from reciting the
Qur’aan while bowing or prostrating. [Muslim and others]
11. Raising the eyes to the sky during salaat or looking to the right and left without due
cause. As far as raising the eyes, it is forbidden and bears the threat of punishment. It is
narrated by Jabir Ibn Samurah (radiallahu ‘anhu) who said: The Messenger of allah
(sallallahu ‘alaihi wa sallam) said: Let the people stop raising their eyes to the sky in the
salaah or let their sight not return to them. [Muslim]
12. As far as looking around unnecessarily, it is a deficiency in the salaah of the worshipper
as long as he has not turned his entire body in another direction [i.e. away from the
Qiblah]. If however the entire body is turned then the salaah is invalidated. It is narrated
by ‘Aisha (radiallahu ‘anhaa) who said: I asked the Messenger of Allah (sallallahu ‘alaihi
wa sallam) about looking around in the salaah. He said: It is misappropriation pilfered
by Shaitaan from the salaah of the worshipper. [Al-Bukhaari]. At-Tirmidhi also
collected an authentic hadeeth: Be warned of turning or looking around in the salaah
because it is destruction. And there are other ahadeeth on looking around in the
salaah.
13. Sitting on one’s haunches (Al-Iq’aa) during the salaah and prostrating with the elbows (Al-
Iftiraash) on the ground. Al-Iqaa’ is forbidden as related by Abu Hurairah (radiallahu
‘anhu) who said: My dear friend forbade me three things: He forbade me from pecking
like a rooster [just touching the head in prostration – trans], sitting on the
haunches like a dog, and looking around like a fox. Transmitted by Ahmed and others
and its isnaad (chain) has by graded hasan (good) by Al-Mundhiri and Al-Haithami.
The Messenger of Allah (sallallahu ‘alaihi wa sallam) forbade a man from spreading his
arms on the ground like a beast of prey. Summarizing a hadeeth collected by Muslim
from ‘Aisha (radiallahu ‘anhaa) as well as by At-Tirmidhi, Ahmed and others from Jaabir
(radiallahu ‘anhu) marfoo’an (attributable to the Prophet): If any of you prostrates
(sajdah) then keep straight and not spread his arms like the sitting of a dog.
14. Wearing a thin (see-through) garment that does not sufficiently cover the ‘auwrah (private
area). This is an invalidator of the salaah because covering one’s ‘auwrah is a condition
for a sound salaah. The man’s ‘aurah is - according to what is most authentic – from the
1
navel to the knee. Likewise he must cover his shoulders or one of them in accordance
with the statement of Allah: O children of Aadam wear you adornments to every
masjid. [Al-‘Araaf 31] It is sufficient to wear a single garment to cover the ‘auwrah
according to what is narrated from ‘Umar Ibn Salamah (radiallahu ‘anhu): He saw the
Messenger of allah (sallallahu ‘alaihi wa sallam praying in a single garment (thowub) in
the house of Umm Salamah, he had cast both ends over himself. [Al-Bukhaari and
Muslim]
Ibn Qudaamah (rahimahullah) stated: It is obligatory to cover sufficiently to hide the color
of the skin, for if it is thin enough that the color of the skin may be seen from behind to the
extent that the whiteness or redness of the skin is percieved thane salaah in it is not
allowed in that covering has not been achieved.
15. A woman not covering her head with the khimaar in salaah and not covering her feet. The
‘aurah of the swoman in the sallah is her entire body with the exception of her face. Nor is
there any harm if she covers her face due to the passing by of men or the like. It is
obligatory for her to wear a khimaar which is a head covering that also covers the bosom.
This according to his (slallahu ‘aliahi wa sallam) statement: Allah does not accept the
salaah of the menstruating female unless she is wearing a khimaar. [Collected by
Ahmed and the collectors of the six most authentic books except An-Nisaa’i and it has be
authenticated by Ibn Khuzaimah and others. It is also obligatory that she cover the tops of
her feet in compliance with the hadeeth “The entire woman is ‘auwrah” Collected by At-
Tirmidhee with an authentic isnaad. Along this same meaning is what is transmitted by
Malik and abu Dawood and others from Muhammad Ibn Said Inb Qunfudh from his
mother who asked Umm Salamah (radiallahu ‘anhaa), the wife of the Prophet (sallallahu
‘alaihi wa sallam), about what garment a woman should pray in. She answered: She
1
The evidence for covering the shoulders is found in an authentic hadeeth in the collection of Abu
Dawood, however we were unable to determine why the shaykh exempts one shoulder.
5. should pray in a khimaar and a full, loose-fitting chemise that conceals the tops of
her feet. Also with this meaning is the hadeeth of Umm Salamah: Lower it by an arms
length.
16. Walking in front of the praying person whether they be the imaam or praying alone and
stepping over the people during the Jumua’h khutbah. It is a sin upon the person who
passes in front of someone who is praying. If the one praying has no sutrah then it shold
be estimated to be at the place of prostration so the passerby should can pass beyond
that point. As narrated in the collections of al-Bukhari and Muslim by Abu Juhaim Ibn
Haarith (radiallahu ‘anhu), who said: The Messenger of Allah (sallallahu ‘alaihi wa sallam)
said: If the one who passes in front of the praying person knew how serious a sin it
was for him to do so it would have been better for him to wait for forty than walk in
front of him. [Forty may refer to forty days, months or years, and Allah knows best –
Trans.]
The one who pushes between the people during the Jumua’h khutbah harms people
through his being late for the salaah according to the statement of Al-Mustafah (sallallahu
‘alaihi wa sallam): Sit for you have caused harm and come late. [Ahmed and others.
Cutting between the people is forbidden. One who enters the masjid should sit where
there is space unless he sees a genuinely open area where he should then go to it and
sit.
17. Not saying the takbeeratul-ihraam (opening takbeer) when entering upon the
congregation while the imaam is in rukoo’. This is a major mistake in that the takbeeratul-
ihraam is a pillar (rukn) of the salaah that must be done by the one praying when standing
for the salaah and then afterwards join the imam in the bowing position (rukoo’). To make
the takbeer (al-ihraam) and then another takbeer before giong into rukoo’ is more
complete and thorough. Abu Hurairah (radiallahu ‘anhu) narrated: The Messenger of
Allah (sallallahu ‘alaihi wa sallam) would make takbeer when he stood for the sallah
and would then make takbeer upon bowing.
18. Not following the imaam (by getting in the same position) when coming late and the
imaam is sitting or in sujood (prostrating). It is most preferred and most sure for the one
who enters the masjid that he join the imaam in whatever position he may be in, whether
he be in sajdah or otherwise. It is reported by abu Dawood and others with a saheeh
isnaad that the Messenger of Allah (sallallahu ‘alaihi wa sallam) said: If you come to the
salaah and we are making sujood then you also make sujood. For a worshipper to
delay making sajdah is to have in effect prevented himself from an act of worship which
Allah loves. Ali Ibn Abi Talib and Mua’dh ibn Jabal (radiallahu ‘anhumaa) both stated: The
Messenger of Allah (sallallahu ‘alaihi wa sallam) said: If one of you comes to the salaah
and the imaam is in a position then do what the imaam is doing. This is collected by
At-Tirmidhi with a weak isnaad however it is in agreement with the preceeding hadeeth. It
is also strengthened by a narration collected by Abu Dawood from Mua’dh (radiallahu
‘anhu): I never saw him (the imaam) in a position except I was also upon it. The
Messenger of Allah (sallallahu ‘alaihi wa sallam) said: Verily Mua’dh has performed an
act that is good for you too, so do likewise.
19. Busying oneself with matters that take one away from the salaah. This is evidence of
preference of the wordly life over that of the Hereafter, following vain desires and being
too busy to obey Allah. This is indeed ruination and of evil consequence to whoever does
it. Allah ta’aala says: O you who believe, let not yuor wealth or your children divert
you from the remembrance of Allah for whyosoever does that will be among the
losers. [Al-Munafiqoon 9] And He says in praise of the believers: Men who are not
diverted by business or trade from the remembrance of Allah and performance of
salaah. [An-Noor 37] Preoccupation with any act over the salaah or that leads to being
negligant or lazy toward it such as staying up too lateand the like, is not permissible. This
is because anything that leads to what is haraam is itself haraam, and Allah is the One
who guides to the right path.
20. Playing with one’s clothing or watch or the like. This is an act that negates khushoo’. The
evidence for khushoo’ has been presented previously in point 5 [see August Issue – Ed.].
The Messenger of Allah (sallallahu ‘alaihi wa sallam) forbade rubbing pebbles during the
salaah due to its negative effect on khushoo’ when he said: If any of you performs the
prayer let him not rub pebbles for mercy is turned towards him. [Ahmed and the six
6. collections of hadeeth with an authentic isnaad] A person might increase playing around
to the point of excessive movement that is outside of the salaah and thereby nullify it.
21. Closing the eyes for no reason. This is a objectionable act (makrooh) as Ibn Al-Qayyim
(rahimahullah) mentioned: “Closing the eyes was not from the guidance of the Rasool
(sallallahu ‘alaihi wa sallam).” He also said: “The scholars of fiqh have differed on its
detestability. Imam Ahmed and others deemed it detestable and they said that it was of
the habits of the Jews. However a group of them ruled it allowable without any
detestablility and they said that it may indeed be a closer means of achieving khushoo’
which is the spirit of the salaah, its heart and its aim.”
“Most correct is that if keeping the eyes open has no detrimental effect upon khushoo’
then it is preferable to do it. If decorations, adornments or the like are around the
worshipper or between him and the qiblah to the point of distraction, then there is
absolutely no objection to closing the eyes. Indeed the statement that to do so is
desirable (mustahabb) in this case is closer to the spirit of the law and its aims than the
statement that it is objectionable. And Allah knows best.”
22. Eating or drinking or laughing in the salaah thus nullifying it. As far as eating and drinking
there is consensus with regards to the fardh. Ibn Al-Mundhir stated: "The scholars (Ahlul-
‘Ilm) are in consensus agreement that the one praying is forbidden from eating and
drinking. There is also consensus among them that to do so intentionally necessitates
repetition of the salaah." Ibn Al-Mundhir also transmits that there is consensus that the
salaah is nullified by laughing.
23. Raising the voice in recitation to the point of distracting those around. It is recommended
(mustahabb) that one hears himself, not to the point that it interrupts anyone who is
reciting the Qur’aan or making salaah. Al-Bukhaari and Muslim both transmit from
‘Umraan Ibn Husain (radiallahu ‘anhu) that the Messenger of Allah (sallallahu ‘alaihi wa
sallam) prayed Dhuhr and there was a man behind him reciting ‘sabbihisma rabbikal-
‘alaa’ , so when he (sallallahu ‘alaihi wa sallam) finished he said: Who among you was
reciting or who was the reciter? The man said, "Me." So he (sallallahu ‘alaihi wa sallam)
said: I thought that some of you were disputing with me in it. The scholars state: The
meaning of his words is a disapproval of the act. Ibn Taymiyyah (rahimahullah) stated:
Whoever is reciting the Qur’aan and the people are praying additional prayer then it is not
correct for him to recite aloud thus disturbing them because the Prophet (sallallahu ‘alaihi
wa sallam) left some of his companions while they were praying As-Sahr (before dawn)
and he said: O people, each of you is seeking salvation from his Rabb therefore do not
overpower one another with your recitation.
24. Crowding in on those who are praying. This is a type of forbidden inflicting of harm. It is
upon the praying person to pray in a place where the space ends unless he sees an
opening sufficient for him to pass and then there is no harm. However, to cause harm,
especially on Yaum Al-Jumu’ah (Friday), is generally forbidden. The Prophet (sallallahu
‘alaihi wa sallam) said about those who cut the prayer line: Sit, for you have harmed and
come late.
25. Not making the lines straight. Allah has ordered the proper performance of salaah saying
"And establish (aqeemu) the salaah". The Prophet (sallallahu ‘alaihi wa sallam) has
likewise stated: Straighten your lines for verily straightening of the lines is a part of correct
performance of salaah (iqaamis-salaah). Al-Bukhaari and Muslim from Anas. Also Al-
Bukhaari narrates from An-Nu’maan Ibn Basheer (radiallahu ‘anhu): Straighten your lines
or Allah will cause opposition between your hearts. The order to straighten the lines and
taking care to do so is mentioned in a number of hadeeth. (It should also be mention that
this includes not leaving any gaps in the lines as is all too commonly neglected – Ed.)
26. Raising the feet from the ground in sujood. This is against what is commanded as it is
confirmed in the two saheehs from Ibn Abbaas (radiallahu ‘anhu): The Prophet (sallallahu
‘alaihi wa sallam) was ordered to prostrate upon seven limbs and not to tuck up the hair
or the clothes: the forehead (including the nose), the (palms of the) two hands, the knees
and the two feet. So the one praying is commanded to pray with the two feet touching the
ground and the complete form of this is to have the toes pointing toward the Qiblah. Part
of each foot should touch the ground and if one raises either of them his sajdah
(prostration) is incorrect if he continues to do so throughout the prostration.
27. Putting the right hand upon the left and raising them to the neck. This is in contradiction to
the sunnah because the Prophet (sallallahu ‘alaihi wa sallam) used to put his right hand
7. over his left upon his chest. This is in a hadeeth of Hasan from several weak
transmissions in themselves but that in conjunction strengthen themselves. The sunnah is
also to place the hands on the middle of the chest or upon the heart because the heart is
in the chest as Allah ta’aala states: It is the hearts within the breasts that are blind.
Raising the hands (making takbeer) when going into sujood or when rising out of it. It is
an error to lift the hands to the neck and this opposes the sunnah. What is attributed to Ali
(radiallahu ‘anhu) in the explanation of the verse: So therefore pray to your Rabb and
sacrifice (wanhar – in which the verb is construed as referring to the neck [an-nahr] –Ed.)
is weak and does not constitute a proof. (Also incorrect is the incorrect practice of holding
one’s hands upon or below the navel as there is no substantiated proof from the
authenticated sunnah for this practice – Ed)
28. Raising the hands at the time of sujood or when rising out of sujood. This is in opposition
to the well-known sunnah that has been transmitted by most of the companions who
narrated about raising the hands. The student of (sharee'ah) knowledge should stick with
the well-known sunnah unless in privacy though he may believe a deed to be more
correct from the sunnah that nonetheless contradicts the practice of the generality of the
scholars. The imaam of the people should do what is known, for what is commonly and
well-known to be the sunnah upon which the majority of the scholars' practice, is sufficient
and satisfactory. (The wisdom here is that for a student to insist upon public practice of
that which is not regarded by the scholars generally as the sunnah may lead to harm and
confusion which would amount to forsaking a fardh, i.e. the prevention of harm, for the
sake of a establishing a sunnah - and one which is not totally agreed upon at that - and
would thus fall into error. The scholars do not generally unite upon any practice without
evidence, although the qualified student may disagree a given ruling or conclusion based
upon his understanding of the texts and after sincere and thorough study and reaching a
state of being personally satisfied with its outcome. – Ed.)
28. Hastiness of some imaams in the salaah and lack of tranquility within it, thus not allowing
time for the followers to be tranquil in their salaah or time to recite Al-Faatihah, especially
in the last rak’ah. The imam is responsible for making the quality of the salaah good
because he is being followed. It is therefore his duty to take care of following the Sunnah,
and tranquility is a pillar (rukn) that the imam is more obliged to take care of due to his
being followed. Likewise, the recitation of Al-Faatihah is a rukn that the followers in the
salaah must be given enough time to fulfill. We have already presented the evidence for
the obligation of maintaining tranquility (tama’neenah) and reciting Al-Faatihah.
29. Not taking care to make sujood upon the seven ‘limbs’ (i.e. the forehead along with the
nose, the palms of both hands, both knees, and the toes of both feet). Abbaas Ibn Abul-
Muttalib (radiallahu ‘anhu) reported that he heard the Messenger of Allah (sallallahu
‘alaihi wa sallam) saying: If the slave prostrates, then seven body parts should prostrate
with him: His face, hands, two knees, and his two feet. Related by Muslim, also attributed
to Al-Majd in “Al-Muntaqaa”, Al-Muzzee and related by others.
Ibn Abbaas (radiallahu ‘anhumaa) narrated: The Prophet (sallallahu ‘alaihi wa sallam)
said: I have been ordered to prostrate upon seven “bones” (i.e. body parts): Upon the
forehead –and he pointed to his nose – both hands, both knees and both feet.
There are some people who do not prostrate upon both the forehead and the nose or who
raise their feet or who do not touch the palms of their hands on the ground, all of which is
in opposition to what is commanded.
30. Not caring to learn the rules of salaah. This is other than what any Muslim should do. No
doubt salaah is the greatest of the Islamic pillars requiring bodily action. Allah commands
its performance - “Aqimis-Salaah” (Perform the salaah) - in more than seventy ayaat. It is
not possible to perform it without having knowledge of its fundamentals or knowing how
the Prophet (sallallahu ‘alaihi wa sallam) did the salaah. There is no room for ignorance of
the rules of salaah, knowing its prerequisites or its essential parts, obligations, the rules
for following or making up for errors and the like. It is fardh to know these matters and the
absence of knowledge of these matters is a cause of a Muslim being unaware of what
nullifies or spoils his salaah, and Allah is the Guide and Provider of Success.
8. 31 – 34. Carelessness in reciting Al-Faatihah and with proper pronunciation such as saying
al-‘Aalimeen instead of al-‘Aalameen, ahdinaa instead of ihdinaa, an’amtu instead of an’amta,
and so on. All of these and similar errors are the type of linguistic errors that must be avoided
and no one who leads the salaat should commit them. Some may contain impossible
meanings such as when one pronounces the “t” (taa’) in “an’amta” as “da” (daad) and thus
the salaat would be spoiled.
35. Cracking the knuckles in salaah. This is from the detested actions in the salaah and is
thus forbidden. As far as cracking the knuckles in general, Ibn Abi Shaibah narrates in a
statement with good isnaad, from Shu’bah Mawlaa ibn Abbaas as stating: I prayed next to Ibn
Abbaas and I cracked my knuckles so when I finished my salaah he said, “May you lose your
mother! You crack your knuckles while you are in salaah?” Forbiddance of cracking the
knuckles is transmitted in a marfoo’ hadeeth from Ali in the collection of Ibn Maajah, however,
it is weak (da’eef)and not sufficient in an of itself (ghairu munjabir).
36. Intertwining the fingers (at-tashbeek) during and before the salaah. This is also among the
detestable matters. Ka’ab Ibn ‘Ujrah (radiallahu ‘anhu) narrates: I heard the Messenger of
Allah (sallallahu ‘alaihi wa sallam) saying: If one of you makes wudhoo then goes to
the masjid for salaah, let him not clasp his hands together for indeed he is in the
salaah. Ahmed, Abu Dawood, At-Tirmidhi. With some difference regarding its chain, Ad-
Daarimi, Al-Haakim and others transmit from Abu Hurairah in a marfoo’ hadeeth: “If one of
you makes wudhoo in his house then comes to the masjid, he is in salaah until he
returns. Therefore do not do not do like this – and he clasped his fingers together.”
There are other mutually supporting hadeeths on this matter of tashbeek.
37. Putting forward someone to lead the salaah as imaam when it is not his place to do so
and there are others more deserving present. This contradicts the intended purpose of having
an imaam (al-imaamah), which is to be an example to follow (al-iqditaa’). It is necessary that
the imaam have understanding of the deen and is able to correctly recite the Qur’aan
according to the satatement of the Prophet (sallallahu ‘alaihi wa sallam): The imaam of a
people should be the one who best recites the Qur’aan…) Transmitted by Muslim from Abu
Mas’ood Al-Ansaari (radiallahu ‘anhu). The scholars have ruled that one should not be put
forward as imaam whose recitation is not good, or who openly displays sinfulness, or who has
an undignified appearance, or who is an innovator, or who is corrupt or like them. If however,
such people are put forward, the salaah of the followers is correct.
38. Improper recitation of the Qur’aan. This is an open deficiency and the right of the Qur’aan
is that it be read correctly without aberration and that the Muslim strives to improve and excel
in its recitation. Allah ta'alaa states: Recite the Qur’aan with tarteel [correct measured tone]
and When we teach you the Qur’aan, follow its recitation. Meaning, recitation as is proper
according to the Arabic language, with clarity and free from distortion. On this same line is the
superiority of the one who purifies his intention as is narrated by ‘Kaisha (radiallahu ‘anhaa)
who said: The Messenger of Allah (sallallahu ‘alaihi wa sallam) said, “The one who is
proficient with the Qur’aan will be with the scribes (angels) honorable and obedient. While the
one who recites the Qur’aan haltingly and finds difficulty (while striving to recite it properly)
gets a double reward.” [matafaqun ‘alaih]
39. Some men praying behind women in the Haram (The Grand Masjid) of Makkah. Doing so
there or elsewhere is a detestable action in the salaah. It is from the sunnah that the rows of
the women are behind those of the men. The salaah of a man behind a women may be a
cause of him losing all khushoo’ and a disturbance in the salaat through his looking (at the
woman) or otherwise. A man should therefore never line up for salaah behind a woman. This
is not detestable if due to necessity such as not missing the ‘Eid salaah, or Salaatul-Jumu’ah,
or the congregational salaah and other similar situations (i.e. that make it impossible to join
the front rows with the men – Trans.). A group of scholars have stated: “The Haram of
Makkah is an exception.” Shaykh Abdul-Aziz Ibn Baz (may Allah preserve him) is of this
opinion.
40. Women coming to the masjid beautified or made-up and perfumed. This is one of the
open and witnessed evils that become apparent during Ramadhan and outside it. The woman
9. is coming out to worship her Master, not to show off the beauty of her clothing! Perhaps men
may see her and she would then be sinful and she would suffer a loss of reward for her deed.
The Prophet (sallallahu ‘alaihi wa sallam) stated: “Let not any woman who is scented
attend the ‘Ishaa with us.” [Muslim] Imam Ahmed transmits along with Abu Dawood with an
authentic chain from Abu Hurairah (radiallahu ‘anhu) that the Prophet (sallallahu ‘alaihi wa
sallam) said: “Do not forbid the bondwomen of Allah from the houses of Allah, and let
them go out tafilaat.” The meaning of the word “tafilaat” is: Not beautified with adornments
or perfumed.