ALBaseerah.org - Sadiq Owodunni, ENG2682, My notes from FQ210

dksadiq

June 9th, 2008, 01:05

بسم الله الرحمان الرحيم

The Shaykh began by praising Allah and send salaat and salaam upon the Prophet sallallahu 'alaihi wasallam.

The characteristics of the Prophets Prayer is what we should strive to make ours like. As he sallallahu 'alaihi wasallam said "Pray as you have seen me praying." So we should be diligent in making our Salaat like that of the Prophet sallallahu 'alaihi wasallam.

We are reading from the book of Shaykh al-Albaani "The Prophet's Prayer Described from the Takbeer to the Tasleem as though you see it."

Facing the Ka'bah
Previously, we explained that it is incumbent on the Muslim to strive to make his salaat as close to that of the Prophet as he can. Also, the most important and virtuous act of worship after the Shahaadah (Testimony of Faith) is the Salaat (Prayer).

And the first condition in the Salaat is facing the Qiblah. When one intends to pray, one should face the (direction of the) Qiblah (which is the Ka'bah at Makkah) and if you can see the Ka'bah then you face the Ka'bah directly. And this is from the Hadeeth of the "one who prayed badly." He entered the Masjid, prayed, went to where the Prophet was teaching, gave the salaams to the Prophet sallallahu 'alaihi wasallam and then the Prophet asked him to return and pray again, this happened 3 times till the man said "By the One who sent you with the truth, I cannot do better than this. Teach me." Then the Prophet sallallahu 'alaihi wasallam said: «When you stand for prayer, perform ablution perfectly, then face the qiblah and say takbeer.»

Also in the Qur'aan, Allah orders us to face the Qiblah in many aayaat in the Qur'aan. For example, in His address to the Prophet (when he desired that the Qiblah be in Makkah):
{Verily, We have seen the turning of your (Muhammad's ) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid Al-Harâm (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction.} (Soorah Baqarah 2:144)

and:
{And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid Al-Harâm (at Makkah), that is indeed the truth from your Lord. And Allâh is not unaware of what you do.} (Soorah Baqarah 2:149)

{And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid Al-Harâm (at Makkah), and wheresoever you are, turn your faces towards it (when you pray) so that men may have no argument against you except those of them that are wrong doers, so fear them not, but fear Me! – And so that I may complete My Blessings on you and that you may be guided.}(Soorah Baqarah 2:150)

So, if you cannot see the Ka'bah with your own eyes then you face the Qiblah. But if you can see the Ka'bah, then you have to turn to face it.

When you face the Qiblah, you begin the Salaat with the Takbir.

Exceptions in Facing the Qiblah
Sometimes when the Prophet was traveling on an animal, he would initially start of the (supererogatory) prayer facing the Qiblah and then continued his prayer no matter where the riding animal may go/face - but this was only for the non obligatory prayers. As for the obligatory prayers, he would get off riding animal and pray in the direction of the Qiblah. This shows the permissibility of making the supererogatory prayers in a vehicle, etc in this manner of the Prophet sallallahu 'alaihi wasallam.

He also used to make the ruku' and sujood on the animal (in the supererogatory prayers) by bending his back - but his bending for sujood was more than that of ruku' to show that there is a difference between the two.

Another exception where you don't have to face the Qiblah is salaatul khawf (prayer of fear) where the enemies have surrounded the Muslims and the Muslim's life is in danger. Although he has to pray the salaat when it comes in, he doesn't have to say it in the same manner. For example he is not required to face the Qiblah, make ruku' and make sujood but we must still pray as Allah has said:

{Verily, As-Salât (the prayer) is enjoined on the believers at fixed hours.}[Soorah an-Nisaa' : 103]

[color=Navy]So, even when we are in fear of our lives we still have to pray but we take the allowances that have been made for us[/color]. For example, the enemy may be coming from the direction of the Qiblah, so how can we face it in that case?

He (sal-Allaahu 'alayhe wa sallam) also used to say «What is between the east and the west is qiblah.»

The scholars explain this hadeeth:
- if you can see the ka'bah, you face it and (in such a position that you) look at it with you eyes.
- if you can't see it, then face the direction of the Qiblah: if you are in the east, you face the west and if you are in the west, you face the east (North-East for those in America).

There's a narration from: Jaabir (radiallaahu 'anhu) who said:
"Once, when we were with the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) on an journey/battle (Jaabir radiallaahu 'anhu was not sure), the sky was cloudy, [color=Navy][i]so we tried to find the Qiblah (they worked diligently in this)[/i][/color] but we differed, so each one of us prayed in a different direction, and each of us drew marks in front of him in order to mark our positions. In the morning, we looked at it and found that we (all of them) had not prayed towards the Qiblah. So we mentioned this to the Prophet (sal-Allaahu 'alayhe wa sallam) [but he did not order us to repeat (the prayer)] and he said: «Your prayer was sufficient.»

Benefits from this hadeeth
- From this hadeeth it is deducted that it is the Sunnah of the Prophet and a condition of the Salaah to face the Ka'bah because even though it was quite dark the Sahaabah still tried diligently to find the direction
- If one doesn't know the Qiblah, he should ask and he should be diligent in finding the direction of the Qiblah, but if he is unable to determine the direction and then he prays and he finds out later that he prayed in the wrong direction, then he does not have to repeat the Salaah.

We learn from the ayat (verse) that the Prophet sallallau 'alaihi wasallam will not act until Allah asks him to do so. He was facing Jerusalem which was the Qiblah at the time, but he would turn his head just a little towards the Ka'bah because of his love the Ka'bah, and his love that the Qiblah be there; but even though he loved that, he didn't do it till when Allah revealed:

[b]{We see the turning of your faces to the heavens; now shall we turn you to a Qiblah that shall please you: turn then your faces in the direction of the Sacred Mosque}[/b](Soorah al-Baqarah 2:144).

[color=Navy]So we note that even in what he loved, he would not move until Allah directed him to do so - this was the Manhaj of the Prophet.[/color]

When this ayah was revealed, the Prophet was in Salaat, and some people were praying but not with him. So those who were with him, went to Masjid in Qubaa':

When it was revealed he faced the Ka'bah. There were people at Qubaa' praying Fajr when someone came to them and said: 'Verily the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) has had some of the Qur.aan revealed to him last night and he has been ordered to face the Ka'bah, [verily] so face it'. Their faces were towards Shaam, so they turned round (from the east to west or the other way, I can't remember - CHECK MAP) [and their Imaam turned round (went from the front to the back) to face the qiblah along with them]." - al-Bukhaaree, Muslim - checking from Sifaat as-Salaat.

They followed the Minhaj of the Prophet, when the command reached them, they didn't wait till after the end of the salaat before the changed the direction of the Qiblah. This is due to the statement of Allah:

[b]{It is not for a believer, man or woman, when Allâh and His Messenger [sal-Allâhu 'alayhi wa sallam], have decreed a matter that they should have any option in their decision.}[/b] [Soorah al-Ahzaab 33:36]

We also note from this hadeeth that the sahaabah used to believe one another due to the information for ONE individual. For a sahaabah to lie was something unheard of. One person would mention something and everyone would believe him.

[b]
Standing in the Prayer[/b]
The Prophet sallallahu 'alaihi wasallam in the obligatory salaat used to stand and in the supererogatory salat; but if he had an excuse such as sickness, he would sit. Standing in the Salaat is an obligation from Allah as he states:

[b]{And stand before Allâh with obedience }[/b][Soorah al-Baqarah 2:238]

So, it is obligatory. Also as noted before, supererogatory prayers can be prayed sitting on the Animals or in salaat al-Khawf.

[b]{Guard strictly (five obligatory) As-Salawât (the prayers) especially the middle Salât (as-Salaatil-WusTaa i.e. the best prayer - 'Asr).}[/b][Soorah al-Baqarah 2:238]

The 'Ulemaa' have determined that Salaatul-Wustaa mentioned here is Salaat al-'Asr because it is the prayer that has been emphasized more than any other and it is at a time the angels descend.

[b]{And if you fear (an enemy), perform Salât (pray) on foot or riding. [color=Navy][i]And when you are in safety, offer the Salât (prayer) in the manner He has taught you, which you knew not (before).[/i][/color]} [/b][Soorah al-Baqarah 2:239]

Also, we know that when the Prophet was on his death bed, he prayed sitting. So, if one has an illness or some injury, etc that prevents him from standing, then he should stand/sit/lie (in that order) down according to the best of his ability.

And once when the Prophet sallallahu 'alaihi wasallam was praying sitting and the sahaabah were standing, he made an indication to them that they should all sit down.

Some of the scholars say that, if the imaam sits due to an illness, then the people behind him should stand because they are not affected by the illness. But the stronger opinion is that the people should sit just like the imaam as in the hadeeth above. The scholars who choose this opinion also use another hadeeth, "The imaam has been put to followed and we are not like the kings of Rome that when they sit everyone else stands." (not word for word).

[b]end of the day's session[/b]

[b]
Questions & Answers[/b]
Question 1) If an individual decides to take the first of opinion and stands even though the imaam is sitting, is this OK?
Answer : It is OK if one stands while the imaam is sitting and there is narration that once the Prophet sallallahu 'alaihi wasallam sat while those praying behind him stood and some scholars say this hadith abrogates the previously mentioned hadith. We should not go against one another or give prescendence to one Shaykh over another or that we cause discord with one another due to the difference of opinion but each one to look to the evidences and follow that.
[b]Where evidences are strong on both sides, then it is permissible to do it either way. And it is not for us to cause discord among ourselves in such matters.[/b]

Question 2) Is it possible to physically turn one from the ka'bah if one notices that he is facing the wrong direction even though we might reduce/spoil his khushoo'?
Answer 2) It is an OBLIGATION on him to turn him towards by the hand (or by speech) even though it might spoil his khushoo' somewhat due to the statement of the Prophet sallallahu 'alaihi wasallam's statement: "If one of you sees an evil, then let him change it with his hand"

Question 3) What is the ettiquette of one wants to enter the ranks of the prayer and people are praying?
Answer 3) We know that the Prophet made it impermissible for one to stand at the back by himself and pray. So, he should try to enter the rank (row) and indicate to those around where he wants to pray even though it might reduce from their khushoo' somewhat, it is OK.
If he can't find a way into the row, he should wait for someone else to come, so that they can form a row together. Otherwise, he should wait till then end of the congregational prayer and then make his prayer towards a sutra (wall, etc).

Question & Answer 4) There are narrations that for those who drag their clothes beyond their ankles, their salaat is incorrect rather, their wudu' is not correct in the first place! Because there is a narration for one whose clothes were dragging past his ankles and the Prophet ordered him to remake his wudu' indicating that the wudu' made while his clothes were beyond his ankles was not correct.

Question 5) Is there a difference of opinion between Shaykh Muhammad ibn AbdulWahhab who mentioned facing the Qiblah as the 7th condition and Shaykh al-Albaani mentioned it as the 1st condition.
Answer: Perhaps, he (Shaykh al-Albaani) is mentioning the conditions based on the process of the Salaat. And there is no difference of opinion in this issue.

Question 6) Is it permissible that one should learn the Arabic Language from one who is not on the Salafi manhaj along with the fact that he may be ?
Answer 6): If you understand the correct aqeedah and manhaj, then seeking knowledge from such and individual would not hurt him (insha Allah). If one does not have such knowledge, then he should [b]not [/b]seek knowledge of anything else before aqeedah & manhaj. [color=Navy][i]Rather he should first learn the correct aqeedah & manhaj of the Salaf before seeking other knowledge such as arabic etc.[/i][/color] This because the teacher may twist the meaning verses such as [b]{istawaa `alaa al-`arsh}[(Allah) rose over (Istawâ) the Throne (in a manner that suits His Majesty)] [/b]

and you may go astray.
Same thing applies regarding learning the Recitation of the Qur'aan. For example, as for a person of innovation, the Salaf may take narrations from him if the hadith is not in connection with his innovation.

Shaykh's Advice: Be digigent in the learning & teaching to kids, the Correct Islamic Aqeedah (creed) so that even though the kids go to public schools, they do not go astray.

Question 7) If one does not normally raise his hands but the imaam raises his hands, should one follow the imaam due to hadeeth "the imaam is there to be followed"?
What is correct is that it is not an authentic report that the Prophet did not raise his hand. The most correct opinion, is found in Sahih Bukhaari that the Prophet sallallahu 'alaihi wasallam raised his hands. Even though there is a narration from a sahaabee that he didn't raised his hands. As a general principle, if we find that a Sahaabee acted in opposition to the Prophet, it is not permissible to follow the sahaabaee rather we should follow the Prophet sallallahu 'alaihi wasallam and know that the Sahaabee acted due to his ijtihaad and understanding of that situation.

Question & Answer 8) If one starts wudu' outside bathroom and then enters inside bathroom to finish up for some reason, there is no need to re-say bismillahi. Also, if one has no other choice other than to make wudu' in the bathroom then one should say "BimiLlahi" before entering and then enter to make his wudu'.