Eid Prayer at Home During the Lockdown

Eid Prayer at Home During the Lockdown

Eid Prayer at Home During the Lockdown

In the name of Allah, we praise Him, seek His help and ask for His forgiveness. Whoever Allah guides none can misguide, and whoever He allows to fall astray, none can guide them aright.

What is Eid in Islam?

Muslims celebrate two Eids each year. The Eid day starts by performing a prayer that is one of the most recommended acts to Muslims and they consist of two rakahs and a sermon that reminds them of the Islamic ethics. The first, Eid Al-Fitr, occurs when Muslims have finished fasting the month of Ramadan, while the second, Eid Al-Adha, signals the end of the first 10 days of the lunar month, Dhul-Hijjah.

Eid Prayer at Home During the Lockdown

Muslims are encouraged to pray Eid in their homes with their own families

How many Rakahs of Eid Prayer?

Eid Salat (prayer) consists of two rakahs (units of prayer).

Ibn `Abbas (may Allah be pleased with him) narrated that the Prophet (peace be upon him) went out and offered a two rakahs prayer on the Day of Eid Al-Fitr and did not offer any other prayer before or after it and at that time Bilal was accompanying him. (Al-Bukhari)

Method of Eid Prayer

The first rakah begins, just like all other prayers, by takbirat al-ihram (the first takbeer made by the praying person, and by which he begins the prayer), then by making seven more takbeer, and in the second rakah – five takbeer are made excluding the takbeer of standing back up.

`A’ishah (may Allah be pleased with her) narrated that the Messenger of Allah (peace be upon him) would say the takbeer (Allah is most great) seven times in the first rakah and five times in the second rakah on the day of the breaking of the fast and on the day of sacrifice (on the occasion of both the ‘Id prayers, the two festivals). (Abu Dawud)

What is the Ruling of Eid Prayer?

The scholars have three opinions regrading the ruling of Eid Prayer:

Eid Prayer is Sunnah Mu’kkadah according to Maliki and Shaf’i jurisprudence.

It is communal obligation. This is the view of Imam Ahmad.

It is a duty for each Muslim and is obligatory for men; those who do not do it with no excuse are sinning thereby. This is the view of Imam Abu Hanifah, and was also narrated from Imam Ahmad. Among those who favored this view were Sheikh al-Islam Ibn Taymiyah and Ash-Shawkani (may Allah have mercy on them).

What is the Ruling of Offering Eid Payer at Home due to Covid-19?

In light of the masajid being shut down due to the COVID-19 crisis and the upcoming Eid prayers, the Muslims are encouraged to pray Eid in their homes with their own families (or individually in case one is living by oneself), and there is no need for a khuṭbah.

While the general rule is that Eid ṣalat should be prayed in a large congregation, it is permissible even in regular circumstances for the one who missed Eid to make it up at home. Anas ibn Malik (may Allah be pleased with him) once missed the Eid prayer in Basrah, so he gathered his family and had one of his household lead them in two rakahs. And Aṭa’ ibn Abi Rabaḥ (d. 114 AH) said regarding one who missed the Eid prayer, “Let him pray two rakahs and say the takbeer“; as well Hammad ibn Abi Sulayman (d. 120 AH), the famous scholar of Kufa and teacher of Imam Abu Hanifah, said when asked the same question, “He should pray as they prayed, and do the takbeer as they did.” [Muṣannaf of Ibn Abi Shaybah, 2/4-5]. All of these reports are regarding those who missed Eid for any reason.

Given our current situation, we advise families to observe all of the Sunnahs of Eid (of taking a ghusl, eating a breakfast, wearing one’s best garments, saying the general takbeer after Fajr, etc.) and then praying a congregational prayer at home with their own families, with the special takbeer of Eid.

All our four schools of law state that attending the khuṭbah of Eid is not obligatory, nor is the khuṭbah a requirement of the Eid prayer, it is not required to give Khutbah in every home.

How to Pray Eid Salah – step by step?

One can Pray after 15 minutes of sunrise.

Make the intention to perform Eid prayer

– Eid Payer should be in the same manner like Masjid or mosque.

– Eid payer will be two rakahs, the surah should be read out loud. This includes Surat Al-Fatihah (the Opening Chapter) and another short surah.

– In the first rakah, there will be seven takbeer. This includes the opening takbeer to start the prayer, followed by six more, recite surat Al-Fatihah, and then a short surah (Surat Al-`Ala is recommended).

– In the second rakah there will be five takbeer after you get up, followed by reciting surat Al-Fatihah and a short surah (surat Al-Ghashiah is recommended).

– One can raise both hands out for each takbeer.

We would like to wish you and your loved ones Eid Mubarak!

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Precious Advice to Offer Prayer (Salah) Consistently

Precious Advice to Offer Prayer (Salah) Consistently

Prayer (Salah) is Allah’s most favorite form of worship. It creates a direct connection between the Lord and His slave. Offering the five daily prayers every day is an act of loving Allah Almighty not on your own terms but on His.

The daily prayers essentially make up the very backbone of what it means to be a Muslim – it keeps us high in faith every single day. Hence, every Muslim must incorporate the five daily prayers in his/her everyday life. 

Prayer was not ordained by Allah Almighty to burden mankind, but was introduced to serve as a means to help and guide them. It is through Prayer that a person develops a solid relationship with Allah Almighty, which goes beyond just words and oaths. 

It was narrated that the Messenger of Allah (peace be upon him) declare that Allah the Exalted had said: “I have divided the prayer into two halves between Me and My servant, and My servant will receive what he asks. When the servant says: Praise be to Allah, the Lord of the universe, Allah the Most High says: My servant has praised Me. And when he (the servant) says: The Most Compassionate, the Merciful, Allah the Most High says: My servant has lauded Me. And when he (the servant) says: Master of the Day of judgment, He remarks: My servant has glorified Me. and sometimes He would say: My servant entrusted (his affairs) to Me. And when he (the worshiper) says: Thee do we worship and of Thee do we ask help, He (Allah) says: This is between Me and My servant, and My servant will receive what he asks for. Then, when he (the worshiper) says: Guide us to the straight path, the path of those to whom Thou hast been Gracious not of those who have incurred Thy displeasure, nor of those who have gone astray, He (Allah) says: This is for My servant, and My servant will receive what he asks for.” (Muslim

Do not miss watching this important talk about the virtues and importance of Prayer for the Muslim. 


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Source: Huda Youtube Channel.

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The Life in Prayer

The Life in Prayer

The Life in Prayer

These qualities can be expressed in many ways, but they are well summed up in six words, namely: awareness; understanding; reverence; awe; hope; shame.

The Life in Prayer

The Life in Prayer

Awareness

By conscious awareness we mean that state in which one’s mind and feelings are in no way distracted from what one is doing and saying. Perception is united with action and speech. Thoughts do not wander. When the mind remains attentive to what one is doing, when one is wholeheartedly involved, and when nothings makes one heedless, that is when one has achieved conscious awareness.

Understanding

Understanding the meaning of one’s words is something that goes beyond awareness, for one may be conscious of making an utterance, yet not be aware of the meaning of that utterance. What we mean by understanding, therefore, is an awareness that also includes comprehension of the meaning of one’s utterance. People differ in this respect, not sharing a common understanding of the Qura’n and the glorification.

How many subtleties of meaning we have come to understand in the course of ritual prayer! Things that had never occurred to us before.

It is in this context that prayer becomes a deterrent to indecency and mischief, for the understanding it brings is a positive obstacle to vice.

Reverence

As for reverence, this is something beyond both awareness and understanding. A man may address his servant in full awareness of his speech, and understanding the meaning of his words, yet without reverence, for reverence is an additional element.

Awe

As for awe, it is over and above reverence. In fact, it represents a kind of fear that grows out of the latter. Without experiencing fear, one will not stand in awe. There is an ordinary fear of things we find repugnant, like scorpions or bad temper, but this is not called awe. What we call awe is the kind of fear we have of a mighty king. Awe is the kind of fear induced by a sense of majesty.

Hope

As for hope, this is unquestionably something else again. There are many who revere some king or other, and who are in awe of him or afraid of his power, yet do not hope to be rewarded by him. In our prayers, however, we must hope for the reward of Allah, High Exalted; just as we fear His punishment for our faults.

Shame

As for shame, it is something additional to all the rest, for it is based on the realization of one’s deficiencies and the apprehension of sin. It is quite possible to conceive of reverence, fear and hope, without this element of shame.

For this reason the Mother of the Believers `A’ishah (may Allah be pleased with her) said: The Prophet used to do inside his house?” She answered: “He used to keep himself busy helping members of his family, and when it was the time for Salat (the prayer), he would get up for prayer.” (Al-Bukhari)

It is narrated that Allah Almighty said to Moses (peace be upon him): “O Moses, when you want to remember Me, remember Me in such a way that your limbs tremble and that you hold Me dear at the time of remembrance and rest satisfied. When you remember Me, keep your tongue behind your mind. When you stand before Me, stand before Me with fearful mind like the meanest slave and speak with Me with the tongue of a truthful man.” (Ahmad) 

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Source: Imam Ghazali’s Ihya Ulum al-Din

 

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Nearness to Allah Is on the Top of the Benefits of Prayer

Nearness to Allah Is on the Top of the Benefits of Prayer

Nearness To Allah

It is customary for kings to promise reward and nearness to those whom they are pleased with. The  magicians said to Pharaoh,

“Is there indeed for us a reward if we are predominant?” (Ash-Shu`ara 26: 41)

and he answered that they would be rewarded and be among those near to him, saying:

“Yes, and, [moreover], you will be among those made near [to me].” (Al-A`raf 7: 114)

From The Benefits Of Prayer Is Nearness To Allah

From The Benefits Of Prayer Is Nearness To Allah

The example of the first type is like a man who entered the abode of the king but was unable to gain entrance to him as there was a barrier standing between him and the king, hence he was unable to see him or gain access to this person.

The barrier is an embodiment of his desires and lusts as well as the smoke screen of his hopeful wishes in this life; his heart is sick and his self is wrapped up in what it desires wanting only its immediate share in this life.

It is for these reasons that all the while they pray they are in an unhappy state wherein they are not only unable to obtain any comfort, but are also empty of feelings of fear and hope in Allah, which makes prayer a suffering for them that only ceases when they finish praying, as only then are they able to return to that in which they find their comfort (i.e. worldly affairs and pleasures).

The example of the second type is like a man who entered the house of the king upon which the barrier screening him from the king is removed; thus he is able to find delight in looking at the king and being at his service and in his obedience. In return, the king lavishes upon him every form of grace and brings him near to himself.

For all these reasons, he is unable to bear leaving the house and wishes to remain standing before him to enjoy the sweetness of being close to him, the tranquility that he experiences from it, and being held in esteem by Allah while he basks in His good Words (i.e. Qur’an).

He also enjoys being in such a state of humbleness and humility before Him, for which he invokes Him more and more while he is being showered with His graces from every direction, not to mention the calmness that his soul experiences while his heart and limbs are fully attentive to his Lord. He is pleased and comfortable, worshiping Allah as if he sees Him, for He manifests Himself to him through His Words (i.e. Qur’an).

It should thus come as no surprise that the most distressing thing for him is to have to leave all that (i.e. conclude the Salah). And Allah is the Guide and the Helper.

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Source: The Inner Dimensions of Prayer’s Book.

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Making Up The Missed Nafl Prayers: Allowed?

Making Up The Missed Nafl Prayers: Allowed?

Making Up the Missed Nafl Prayers

Question:

Is it permissible to make up the nafl prayers (sunnah prayers) in case I missed them such as offering the sunnah before or after Zhuhr (Noon Prayer) after `Asr (Afternoon Prayer)? 

Answer:

In the name of Allah, We praise Him, seek His help and ask for His forgiveness. Whoever Allah guides none can misguide, and whoever He allows to fall astray, none can guide them aright.

There is an authentic evidence in the Sunnah of the Prophet (peace be upon him) that it is permitted for one to offer the missed nafl prayers after their prescribed times. 

It was narrated that Um Salamah says: “Messenger of Allah, I heard you prohibiting these two rak`ahs, whereas I saw you observing them; and if he (the Prophet) points with his hand (to wait), then do wait. The slave-girl did like that. He (the Prophet) pointed out with his hand and she got aside and waited, and when he had finished (the prayer) he said: “Daughter of Abu Umaiyah. you have asked about the two rak`ahs after the `Asr prayer. Some people of ‘Abu Al-Qais came to me for embracing Islam and hindered me from observing the two rak`ahs which come after the noon prayer. So those are the two I have been praying.” (Bukhari and Muslim) 

`A’ishah (may Allah be pleased with her) said, “If the Prophet (peace be upon him) did not pray four rak`ahs before Zhuhr, he would pray them afterwards.” (Authenticated by Al-Albani) 



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Source: Huda Youtube Channel. 

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Devotion in Various Acts in Prayer

Devotion in Various Acts in Prayer

The devotion of standing upright before Allah in prayer comes into effect when the slave devotes his attention to the Greatness of Allah and His Attribute of Self-subsistence, as this will ensure that he turns neither his face nor his eyes from side to side.

The devotion of the statement “Allah is the Greatest” by which the slave commences the prayer is realized when the slave devotes his attention and focus to Allah’s greatness, glory, and exaltation.

Devotion in Various Acts in Prayer

Devotion in Various Acts in Prayer

Opening Supplication: The devotion of the opening supplication happens when the servant extols and glorifies and praises Him profusely, ascribing to Him all that befits Him and declares His transcendence above everything that does not befit Him, and praises Him for His Attributes and Perfection.

Ta`awudh (seeking Allah’s protection from Satan): The devotion of taking refuge in Allah from the accursed Satan is realized by having confidence and faith that Allah shall support him, protect him and aid him against Satan.

 Recitation: The devotion of reciting the Qur’an lies in the slave’s endeavor to learn about Allah through His Words as if trying to see Him through His revelation. One of the righteous Salaf said: Allah manifests Himself to His slaves through His Speech (i.e. Qur’an). It is, however, the case that the degree of devotion while reciting and praying varies from one person to another, and the difference between them is like the difference between the one whose both eyes are sound and unimpaired, and the one-eyed individual, the blind person, the deaf person, etc. in their levels of perception. The slave should be as heedful as possible to His Essence, Attributes, Actions, Commandments, Laws, and Names.

Ruku`: The devotion of bowing down is contained in being mindful to the Greatness and the Pride of Allah, Exalted be He. For that reason, it is prescribed for him to say while he is in the state of bowing down, "Glory to my Lord, the Most High". 

Raising up from the ruku`: After he rises up from his bowing stance, he should focus his attention upon glorifying and praising Allah repeatedly, so as to manifest his servitude to Him, the One in whose Hand is the sole authority to bestow and deny.

When the servant falls into prostration, he ought to focus his attention on feeling his nearness to Him, overwhelmed in humility in the hope that He forgives him, guides him, sustains him, protects him and bestows His mercy upon him. Then, when he raises his head and adopts the sitting posture, his inner condition takes on a different nature, one that is similar to the condition of the pilgrim when he performs the last circumambulation because at that point, his heart begins to realize that he is about to complete his prayer and with it leave this blessed condition that he is experiencing and that soon he will be returning to the dreariness of his worldly affairs that he had detached himself from just before standing before his Lord. Once again he will be subject to the feelings of pain and anguish that his heart endured before he started praying, all of which melted away as soon as he commenced his prayer. At that point, his heart rushes to enjoy the nearness of Allah for the last time, to bask in His grace, and to be saved from the disruptiveness of his worldly affairs.

The feeling of bitterness he endures is due to his recognition that all this lasts only as long as he is praying. At this stage, the heart cannot but feel burdened and troubled knowing that all this is about to end and that he is about to return to these worldly affairs and concerns. This agitates the slave to the point that he starts wishing that this prayer were the final act of his life. Not to mention the slave’s awareness that as soon as he finishes praying, he will resume communicating with those who bring him nothing but concerns, worries, and harm after he had been invoking and supplicating his Lord. However, this kind of feeling cannot be experienced except by those whose hearts are alive with the remembrance and love of Allah and who are cognizant of the negative effect that mankind leaves on their hearts. This is because interacting with people puts him in the way of harm and worries, agitates his heart and makes him overlook or miss good deeds, not to mention causing him to commit more sins. More importantly, it distracts him from invoking Allah, the most High.

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Source: Quoted with slight modifications from Ibn Al-Qaiym The Inner Dimensions of the Prayer

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The Secret of Prayer Lies in Devotion to Allah

The Secret of Prayer Lies in Devotion to Allah

The secret and the essence of Salah (prayer) is to devote oneself to Allah while praying. Just as the `abd (slave)  should not turn his face away from the direction of the Qiblah (direction of prayer), he should also disallow his heart from giving attention to anything except his Lord. Therefore the salve should let the Ka`bah – the House of Allah – be the direction of his body and face, and let Allah be the direction of his heart and soul. Allah shall give His attention to His slave in proportion to the level of his devotion and focus in Prayer. Thus, if he turns away from Allah (by becoming unmindful), He too shall turn away from him – truly, as you judge, shall you yourself be judged.

Devotion in Prayer is of three levels:

1- The devotion of the heart: This level safeguards the heart and rectifies its affairs from the sickness of desires and the whispers of Satan, as well as all thoughts that may nullify his Prayer or lessen its reward.

2- The devotion of Ihsan: This level is when the slave is mindful of Allah in his prayer to the degree that he becomes as if he worships Him while seeing Him.

3- The devotion of understanding: This level is reached when the slave reflects upon and comprehends the meanings of the words of Allah (i.e. Qur’an) that he recites. And, when he contemplates the details of the worship (i.e. prayer) in order to pay its due right in humility and tranquility. Even if we ponder about Surat Al-Fatihah, there is so much to think and ponder about that one can get overwhelmed. Scholars have explained seven different levels of understanding of this surah and written volumes and volumes of books on this surah alone. If this one surah requires this much pondering, then how about the whole Qur’an and what Allah Almighty has legislated for us to recite in our prayer.

If the slave successfully reaches these three levels, he will have truly established and performed his prayer in the most perfect manner and in return, he will receive the full attention of Allah.

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Source: Quoted with slight modifications from Ibn Al-Qaiym The Inner Dimensions of the Prayer

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What If My Period Began Right After Intercourse?

After marital relations (sexual intercourse) you are in a state of ritual impurity (called Janabah where recitation of Qur’an is not allowed) which is different from the state of menstruation (haidh). During menstruation even though there is a difference of opinion you are allowed to recite Qur’an without touching it physically. Some scholars even encourage it.

A ritual bath (ghusl) is not necessary right away in the case that a lady’s menstrual period begins immediately after sexual intercourse. It must be noted that during her menses, the husband is not allowed to have intercourse in the vagina. Almighty Allah says:

And they ask you about menstruation. Say, “It is harm, so keep away from wives during menstruation. And do not approach them until they are pure. And when they have purified themselves, then come to them from where Allah has ordained for you. (Al-Baqarah 2:222) 

Watch this short talk with Sheikh Abu Eesa to know about the rulings of menstruation. 



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Is Ghusl Needed if My Period Began Right After Intercourse?

Is Ghusl Needed if My Period Began Right After Intercourse?

After marital relations (sexual intercourse) you are in a state of ritual impurity (called Janabah where recitation of Qur’an is not allowed) which is different from the state of menstruation (haidh). During menstruation even though there is a difference of opinion you are allowed to recite Qur’an without touching it physically. Some scholars even encourage it.

A ritual bath (ghusl) is not necessary right away in the case that a lady’s menstrual period begins immediately after sexual intercourse. It must be noted that during her menses, the husband is not allowed to have intercourse in the vagina. Almighty Allah says:

And they ask you about menstruation. Say, “It is harm, so keep away from wives during menstruation. And do not approach them until they are pure. And when they have purified themselves, then come to them from where Allah has ordained for you. (Al-Baqarah 2:222) 

Watch this short talk with Sheikh Abu Eesa to know about the rulings of menstruation. 



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Observing Congregational Prayer at Mosques in Ramadan

Observing Congregational Prayer at Mosques in Ramadan

Observing prayer in congregation for healthy men who are capable of going to the mosque is obligatory according to the consensus of the jurists. Almighty Allah says:

And when you are among them and lead them in prayer, let a group of them stand [in prayer] with you. (An-Nisa’ 4:102)

Allah Almighty has prescribed the congregation of prayer during the fear of in a journey; hence congregational prayer during safety or peace should be more mandatory. 

`Abdullah ibn Mas`ud (may Allah be pleased with him) said, “I have seen the time when no one stayed away from prayer except a hypocrite, whose hypocrisy was well known, or a sick man, but if a sick man could walk between two persons (i.e. with the help of two persons with one on each side) he would come to prayer. And (further) said: The Messenger of Allah (peace be upon him) taught us the paths of right guidance, among which is prayer in the mosque in which the Adhan is called.” (Muslim) 

It was narrated from Ibn `Abbas that the Prophet (peace be upon him) said: “Whoever hears the call and does not come, his prayer is not valid, except for those who have an excuse.” (Ibn Majah)

Abu Hurairah also narrated that the Prophet (peace be upon him) said, “No prayer is heavier upon the hypocrites than the Fajr and the `Isha’ prayers and if they knew what is in them (in reward), they would have attended them, even if (it was) crawling. Certainly, I felt the urge to order the muezzin so that he would pronounce Iqamah, then order a man to lead the people (in prayer), then take a flame of fire so that I burn (the houses) upon those who had not left for the prayer yet.” (Al-Bukhari) 

According to the above hadith, the Prophet (peace be upon him) would not burn the house of those who did not attend the congregational if it is not obligatory. He also would not describe them as hypocrites if the congregational prayer is not obligatory. 

Observing Congregational Prayer at Mosques in Ramadan

Prayer is the foundation of the religion and the most important pillar of Islam.

Why don’t  we make Ramadan the beginning to enhance our relation with mosques? 

It is regrettable to say that many Muslims miss the congregational prayer at mosques without valid excuses. Allah almighty created the humans and the jinn except they should worship Him as mentioned in the Qur’an. Salah (Prayer) is the foundation of the religion and the most important pillar of Islam. It is the first act of worship that  a person will be questioned about on the Day of Judgment. Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said, “The first of man’s deeds for which he will be called to account on the Day of Resurrection will be Salah. If it is found to be perfect, he will be safe and successful; but if it is incomplete, he will be unfortunate and a loser.” (At-Tirmidhi) 

A Muslim must offer the prayer on its time with the congregation of Muslims in the mosques for which they were built. Almighty Allah says:

The mosques of Allah are only to be maintained by those who believe in Allah and the Last Day and establish prayer and give zakah and do not fear except Allah, for it is expected that those will be of the [rightly] guided. (At-Tawbah 9:18) 

This blessed month is a great opportunity for most of us to overcome our shortcomings such as offering prayer in congregation. Offering prayer in congregation has great rewards in the Shari`ah:  

Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: He who purified himself in his house, and then he walked to one of the houses of Allah for the sake of performing a Fard (obligatory act) out of the Faraid (obligatory acts) of Allah, both his steps (would be significant) as one of them would obliterate his sin and the second one would raise his status.” (Muslim) 

We ask Allah, the Exalted, the Almighty, to help us to fast and offer prayer in congregation, and to do acts of worship and to avoid doing evil. Praise be to Allah, the Lord of the Worlds.

 

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