The Important Lessons For The Muslim Ummah
By Sheikh Abdul Aziz bin Abdullâh bin Baz
Translated
by Khalid Al-Awadh and Edited by Dr. Saleh As-Saleh, Published by the
Cooperative Office for Call and Guidance at Al-Badia, Riyadh, 1993.
Memorizing the opening Surah (Chapter) of the Qur’ân: Al-Fatiha and some short passages and Surahs from No. 99 (Az-Zalzalah) to l14 (An-Naas). Every Muslim must make an effort to memorize, recite and understand passages and/or Surahs from the Noble Qur’ân.
Knowing the meaning and the conditions of the declaration of Ash-Shahadatan that: there is no true God except Allâh and that Muhammad r is the Messenger of Allâh . The phrase that “there is no true God” negates anything or anyone that is being worshipped other than Allâh, and the phrase: “except Allâh”
confirms that all forms of worship, submission and adoration must be
for Allâh alone without setting up rivals with Him. The conditions
needed to fulfill the meaning of Ash-Shahadatan are:
1. Knowledge about what it means.
2. Certainty about its meaning which dispels doubts and suspicions.
3. Sincerity that purifies its declarer from any form of Shirk. Note: Shirk is to associate someone or something in the worship of Allâh.
4. Dissociating from anything or anyone being worshipped other than Allâh.
5. Honesty which negates hypocrisy.
6. Love and attachment to the declaration of Ash-Shahadatan, which leads to the dispel of uneasiness, dislike, or hate to what it implies.
7. Adherence: conducting what AllâhI has decreed regarding His worship.
8. Accepting to obey Allâh by this declaration.
9. Dissociating from anything or anyone being worshiped other than Allâh.
The
six fundamental articles of faith are believing in 1) Allâh (His
Oneness), 2) His Angels, 3) all of His Messengers, 4) all of His
Scriptures (in their original and unaltered forms), 5) in the Last Day
(of Judgment), and 6) Fate and Divine Decree (whether good or bad) which
Allâh Has measured and ordained according to His previous knowledge and
as deemed suitable by His Wisdom.
Tawheed
(Faith in the Oneness of Allâh) is divided into three articles: First,
believing in the Oneness of Allâh in the sense of His being the only
Creator, Preserver, Nourisher, etc. This belief is called Tawheed Ar-Ruboobeyah.
Second, acknowledging that Allâh alone is the One and Only true God who
deserves to be worshipped and thus abstaining from worshipping any
other being or thing. This belief is called Tawheed Al-Ulooheeyah. Third, having faith and belief in the oneness of Allâh’s Names and Attributes. This belief is called Tawheed Al-Asmaa was-Sifat.
As for Shirk (associating anything or anyone in worship with Allâh), it is divided into three types:
First, Major Shirk (Ash-Shirk Al-Akbar),which Allâh does not forgive. Allâh says regarding Shirk:
“But if they had they had joined in worship others with Allâh all that they used to do would have been of no benefit to them.” (Qur’ân 6: 88)
“It is not for the Mushrikeen (polytheists, idolaters, pagans,
unbelievers in the Oneness of Allâh) to maintain the Mosques of Allâh
(i.e., to pray and worship Allâh therein, to look after their
cleanliness and their building etc.), while they witness against their
own selves of disbelief. The works of such bear no fruit and in Fire
shall they dwell.” (Qur’ân 9:17)
The one who associates others with Allâh and dies on this Shirk will not be forgiven and Paradise is forbidden to him as Allâh , the Most Mighty and Honored, says:
“Verily,
Allâh forgives not that partners should be set up with Him in worship,
but He forgives anything else, to whom He pleases and whoever sets up
partners with Allâhn worship, he has indeed invented a tremendous sin.”
(Qur’ân 4: 48)
“Verily, whosoever sets up partners in worship with Allâh, then Allâh has forbidden Paradise for him.” (Qur’ân 5: 72)
Asking the dead or idols for help, slaughtering for them and making vows for them are examples of this Shirk.
Second, Minor Shirk (Ash-Shirk Al-Asgar), which is stated in the Qur’ân or in the Prophet’s tradition but is not the same as Major Shirk. Riya’ (Showing off and swearing by other than Allâh are examples of this kind of Shirk. Prophet Muhammad r said:
“Of which I fear for you the most is Minor Shirk.” (Ahmad, At-Tabarani and Bayhaqi)
“He who swears by anything other than Allâh commits Minor shirk.” (Ahmad, Abu Dawud and Tirmidhi)
The Prophet r also warned:
“Do not say had Allâh and such and such (person) willed but say ‘Had Allâh then such and such (person) willed.’” (Abu Dawud)
This kind of Shirk does not necessarily lead to disbelief from Islâm or an eternal stay in Hell. It negates, however, the completeness of faith.
As for the third Kind, which is the hidden Shirk, Prophet Muhammad rexplained:
“Shall
I not tell you of which I fear for you more than I fear of the
Anti-Christ?” They said: “Yes, O Messenger of Allâh”, and her said, “The hidden Shirk where one beautifies his way of praying only because another one is looking at him.” (Ahmad)
Alternatively, Shirk could be divided into two kinds: Major and Minor. In this case the Hidden Shirk encompasses both the Major and Minor kinds depending upon the act committed. It is the same as the Shirk of the Hypocrites who hide their false beliefs while showing off Islâm out of fear. It is Minor if it is the same as Riya’.
The five pillars of Islâm are: 1) Ash-Shahadatan: bearing witness that there is no God worthy of being worshipped except Allâh and that Muhammad r is His Messenger; 2) establishing prayers; 3) paying the Alms (Zakah); 4) fasting in the month of Ramadan; and 5) performing pilgrimage (Haj) if one can afford it.
The nine conditions of prayers are as follows: 1) Islâm, 2) sanity, 3) maturity, 4) performing the ablution (Wudu),
5) cleanliness from impurities (on the bed clothes, and place of
prayer), 6) dressing properly 7) having the intention of prayers, 8)
facing the right direction of Qibla (direction of Ka’aba at Makkah and 9) the praying at the proper time.
The fourteen Basic Elements (Arkan) of prayers: 1) standing (if one is able); 2) saying “Allâhu Akbar” which means: Allâhs the Greatest , 3) reading the opening Surah of the Qur’ân (Al-Fatiha); 4) lowering the head and back down at the right angle (Ruku);
5) resuming the initial standing position; 6) prostrating with the toes
of both feet, both knees, both hands and the forehead touching the
ground (Sujud); 7) rising in a sitting position; 8) a short rest
in a sitting posture between the two prostration; 9) tranquillity in all
actions; 10) performing the Basic Elements of prayer in order; 11) the
last Tashahud (the second part); 12) sitting for the last Tashahud; 13) exalting the Prophet Muhammad r; and 14) turning the face to the right side and to the left one saying “Assalamu Alaykum wa Rahmatullah” (Peace and Mercy of Allâh be upon you) one time on each side.
The eight obligatory acts of the prayer are: 1) All the occasions of saying “Allâhu Akbar” other than Takbeerat Al-Ihram; 2) saying “Sami Allâhu liman Hamidah” (Allâh accepts any who are thankful to Him) by the Imam as well as the one who is praying alone, and 3) saying “Rabbana wa laka Al-Hamd” (Our Rabb, Allâhs the True God and Sustainer, praise be to You) for both the Imam and the individual; 4) saying “Subhana Rabbi Al-Atheem” (Glory to my Rabb (Allâh), the Most Great ) in Ruku; 5) saying “Subhana Rabbi Al- A’la” (Glory to my Rabb (Allâh), the Most High) in Sujud;6) saying “Rabbighfir li” (Oh! my Rabb , grant forgiveness to me) between the two prostrations; 7) the first part (At-Tashahud Al-Awwal); and 8) sitting for it.
Knowing the contents of At-Tashahud. First Part: “Atta
hiyyato Lillahi wassalawatu wattayyibat, Assalamu Alayka ayyuha annabi
wa rahmatu-llahi wa barakatuh, Assalamu alayna wa a’la ibad illahi
assalihin, Ashadu la ilaha illa Allâh, wa ashadu ana Muhammad Abduhu wa
Rasulullah.” (“Greetings, prayers and the good things of life belong
to Allâh. Peace be upon you O Prophet, and the Mercy of Allâh and His
blessings. Peace be upon us all and on the righteous servants of Allâh. I
bear witness that there is no true God worthy of worship but Allâh
alone, and I bear witness that Muhammad r is His true slave and Messenger.”)
Second Part: “Allâhuma
Sal lee ala Muhmmmad Wa ala a’ali Muhammad. Kama Sal’eita ala Ibrahima
Wa ala a’ali Ibrahima, Wa barik ala Muhammad wa ala a’ali Muhammad kama
barakta ala lbrahima wa ala a’ali Ibrahima. Innaka Hamidon Majid.” (“Oh Allâh! Exalt Muhammad and the family of Muhammad r as you did exalt Ibrahim (Abraham) and the family of Ibraham. And bless Muhammad r and the family of Muhammad r, as you did bless Ibraham and the people of Ibraham. Verily, You are the Most Praised, the Most-Glorious.”)
Following the reciting of the Tashahud,
the slave asks Allâh’s protection from the torment of Hell, the torment
of the grave, the trials in life-time and after death and from the
impostor Anti-Christ. After that, he may supplicate and ask Allâh Allâh
whatever he wishes especially the type of invocation said by the Prophet
r:
“O
Allâh help me to perform remembrance of You and to give all due thanks
to You and allow me to worship You in the good way (i.e., as ordained by
Allâh and His Messenger r).
O Allâh have inflicted a great deal of wrong upon myself and there is
none other than You who can offer forgiveness. Grant me forgiveness from
You and grant me Your Mercy. You are the All Merciful, the Most
Forgiving.”
The Sunnan (supererogatory) acts of the prayer:
1. The opening call of the prayer.
2. Placing the right hand over the left one with both over the chest while in the standing position.
3. Raising
the hands up to the level of the shoulders or near the ears with the
fingers being close together (not separated) when saying Allâhu Akbar at the beginning of the prayer, when performing the Ruku, when resuming the standing position after Ruku, and when standing to begin the third unit of the prayer.
4. Saying Subhana Rabbi Adheem and Subhana Rabbi Al-A’la more than once in Ruku and Sujud, respectively.
5. Saying Rabbighfir li warhamni wahdini warzuqni wa’afini,‘ wqjburni (Allâh, My Rabb,
grant me forgiveness, have mercy on me, guide me, provide me with Your
blessings and console me) more than once between the two prostrations.
6. Bowing down making the head and back on one level. This is the position of Ruku.
7. While prostrating, the arms should not be brought close to the sides nor the abdomen to the thighs or the thighs to the legs.
8. Raising the arms in Sujud.
9. Praying for the Prophet and the family of Muhammad r, Ibrahim and the family of Ibrahim (as in Tashahud).
10. Performing the early morning prayer and the first two units of the sunset and the evening prayer with an audible voice.
11.
Sitting between prostrations on the outer side of the left foot (i.e.,
laying it flat) keeping the right foot erected with the internal pads of
the toes touching the ground. The same position is to be taken while
sitting in the First Part of Tashahud.
12. Taking the position of “Tawar’ruk” during the recitation of the full Tashahud. The person sits on his left foot laid down with his right foot erected.
13. Making Du’a (to invoke Allâh) following the recitation of the last Tashahud.
14. Whispering the recitation in the Dhuhr (noon), Asr (late afternoon), the third raka’ of Maghrib (Sunset) prayer, and the last two raka’at of the Isha’(Evening) prayer.
15. Reciting another passage from the Holy Qur’ân after the opening Surah of Al-Fatiha.
Invalidation
of the prayers : Any prayer is invalid and nullified if any of the
following acts are committed: 1) Intentional talking, 2) Laughing, 3)
Eating, 4) Drinking, 5) Uncovering the parts of the body of which are
not allowed to be uncovered during prayer, 6) Excessive alteration in
the direction towards the Qibla. 7) Excessive moving outside the regular acts and movements of prayer, without a proper reason and 8) Nullifying the ablution.
The
ten conditions for performing ablution are: 1. Islâm, 2. Sanity, 3.
Maturity, 4. Intention, 5. Continuity of intention (i.e., the person
should not intend to discontinue his ablution before its completion), 6.
If one performs lstinja’ (cleaning the areas of natural discharges with water) or with stones, tissues, leaves etc. (lstijmar) before ablution, 7. Water must be pure and Mubah
(i.e., it is not stolen or taken by force), 8. The removal of all
things that prevent water from reaching the parts of ablution such as
mud. 9. Those who continually lose their ablution (for example due to
release of gas, urine, or any reason that nullifies ablution), must make
prior to prayers, 10. Causes that requires ablution (e.g. urine, eating
camel meat, sleep, etc.)
The
obligatory elements of ablution are: 1. Washing the face including
rinsing out the mouth with water and cleansing the nostrils of the nose.
2. Washing the two hands up to and including the elbows. 3. Wiping the
whole head including the two ears. 4. Washing the two feet including the
heels. 5. Doing the ablution in the prescribed sequence, without
delays.
The
six nullifying acts of the ablution are: 1.Natural excretion, such as
urine, feces, gas, etc. 2. Any unclean substance excessively discharged
from the body. 3. Losing one’s reason due to sleep, loss of consciousness or otherwise. 4. Eating camel meat (because the Prophet r ordered so). 5. Rejection of Islâm. 6.Touching the sexual organs with hand (without any barrier: clothes and so on).
Notice: Washing the dead does not nullify the ablution except for that the washer’s
hand touches (without any barrier) the sexual organs. Kissing women
with or without desire does not nullify ablution because the Prophet r
once kissed one of his wives and prayed without performing ablution.
This holds as long as there is no associated sexual excretions (e.g.
semen). As for the saying of Allâh, Most Glorified:
“... Or you have been in contact with women (by sexual relations)...” (Qur’ân 4: 43)
The
contact with women is the involvement in a full sexual relation as
related by Ibn ‘Abbass and others and it is the correct opinion.
The
recommended morals for every Muslim are: Truthfulness, honesty,
abstinence & modesty, courage, generosity, loyalty, refraining from
everything that Allâh had made unlawful, being a good neighbor, helping
the needy, and other morals stated either in the Holy Qur’ân or in the
Prophet’s r tradition.
Islâmic
decencies: Greeting, cheerfulness, eating and drinking with the right
hand, adhering to the Islâmic conduct in entering and leaving homes and
mosques and while traveling, dealing kindly with parents, relatives,
neighbors, the old man and the young, congratulating, lamenting, and
other Islâmic ethics.
Warning against Shirk and against other wrong-doings such as witchcraft, murdering, taking the money of the orphan, dealing with interest (riba), escaping on the day of Jihad, speaking evil of faithful women, disobeying parents, breaking up with one’s
relatives, false witnessing, harming neighbors, and committing outrage
upon others, and other warnings as declared by Allâh and His Messenger r.
Washing the dead body and performing the funeral prayer:
A) Washing the dead:
1. When a Muslim is confirmed dead his eyes must be closed and his jaws brought together.
2.
When washing the dead body, the whole body beginning with the exposed
parts of ablution must be washed. The abdomen is gently squeezed and
followed by washing of the anus and the sexual organs using a wet piece
of cloth. Normal ablution will then be performed. The body is washed
starting with the head and beard using water mixed with the leaves of sidr
(lote-tree, if available). The right side must be washed before the
left side and the body must be washed three times. Each time the abdomen
is squeezed as above. The mustache and the nails are clipped and when
the body is clean, it is wrapped in three white cotton sheets covering
all parts of the body and perfumed with incense. If the body is still
unclean ablution must be extended to 5-7 times after which the body is
dried with a clean cloth. Men’s hair should not be combed while that of a woman is to be braided into three chains and left hanging down behind her.
3. It is preferred to shroud men with three white sheets without a gown or Amamah (head cover); children in one up to three sheets and women in five sheets: a) Dir’: a loose outer garment with sleeves slit in front, b) Khimar: covering head and face, c) Izzar: a sheet wrapped around the waist, and d) Two overall wrapping sheets. Young girls can be wrapped with a gown and two sheets.
4.
The one who has the most right to wash the dead body of a man is his
chosen guardian (if any) then his father, his grandfather, then the
closest of his relatives. The woman is best washed by her chosen female
then the mother, the grandmother, then the closest one of her female
relatives. The husband can wash the body of his wife and vice versa
because Abu Bakr (RAA) was washed by his wife and Ali bin Abi Taleb
(RAA) washed his wife, Fatimah (RAA).
B) The Funeral Prayer (Salat-Aljanaza):
Saying Takbeer: “Allâhu Akbar” four times. Reciting Al-Fatiha after the first Takbeer. Following the second Takbeer, one prays for the Prophet r as he does in Tashahud. Then after saying “Allâhu Akbar”
for the third time, one recites what is usually said in other prayers
like asking Allâh to forgive all Muslims or any supplications he knows,
preferably this:
“Allâhumma
Ighfir li hayyina wa mayyitina, wa shahidina wa ghaibina wa sagheerina
wa kabeerina wa thakarina wa unthan. Allâhumma man Ahyaytahu minna fa
ahyihi ala Al-Islâm. Wa man tawaffaytahu minna fa tawaffahu ala
Al-Iman...).” (“O Allâh! Grant forgiveness to our living and to our
dead, and to those who are present and to those who are absent and to
our young and our old folk and to our males and our females. O Allâh!
Whomsoever You grant to live, from among us, help him to live in Islâm
and whomsoever of us You cause to die, help him to die in faith. O
Allâh! Do not deprive us of the reward for patience on his (her, their)
loss and do not make us subject to trial after him....”)
“Allâhumma
Ighfir li lahu warhamhu wa’fihi wa’fu anhu, wa’akrim nuzulahu wa wassi’
madkhalahu, wa’ghsilhu bil ma’i wathalgi walbarad, wa naghhi mina
al-thunubi walkhataya kama unaqa athawbo alabyado mina ad-danas., wa
adhilhu aj-Jannah, wa aidh-hu min ahabi alqabr, wa ahabi an-narr, wafsah
lahu fee qabrihi, wanawir lahu fehi. Allâhumma la tahrimna ajrahu, wa la tudlilna ba’dahu.” (“O
Allâh forgive him (her, them) and have Your Mercy upon him. Protect him
and pardon him. Receive him with honor and make his grave spacious.
Wash him with water, snow and hail, and clean him from sins and wrong
doings as cleaned as a white garment from impurity. Requite him with an
abode more excellent than his and with a mate better than his mate.
Admit him to the Garden, and protect him from the torment of the grave
and the torment of the Fire, widen his space in his grave and bring him
light therein. O Allâh don’t deprive us from his reward and don’t let us
go astray after him.”)
Then after saying “Allâhu Akbar” for the fourth time one turns his head to the right (making tasleem) and thus ending the funeral prayer. It is best to raise one’s hand while saying “Allâhu Akbar”. In the case when the dead is a child or an infant the following Du’a is made:
Allâhumma ijalhu dhikran, liwalidayehi washafee’an mujaban. Allâhumma
thaqil bihi mawazeenahima wa a’dhim bihi ujorahuma wa alhiq’hu bi salih
al-muminneen, waj’alhu fee kafalati Ibrahim aleihi as-salam waqihi be
rahmatika ahaba aj-jhim.” (“O Allâh make him a preceding reward and a
reserve treasure (on the Day of Judgement) for his parents, a one whose
intercession would be granted. O Allâh! Make of him an excess in the
measures and in the rewards (granted by Allâh) to his parents. Let him
join the company of the righteous believers and make him under the care
of Abraham (may the peace of Allâh be upon him), and protect him, by
Your Mercy, from the torment of the blazing Fire.”)
The Position of the Imam in the Funeral Prayer:
The
tradition is for the Imam to stand right next to the head of the body
if it is a man, and to the middle of the body if it is a woman. If there
are men, women, male and female children in one funeral, the following
positions are to be taken: The men right in front of the Imam. The women
further towards the Qibla. The male children are between the men
and women and more towards the men while the female children follow
women further down in the direction of Qibla (all of the dead
bodies are to be laid parallel to those praying). The bodies are to be
arranged such that the head of the male child lies next to that of a man
while the middle of a woman lies next to the head of a man. The head of
the female child lies next to the head of a woman. The followers of
Imam are to stand behind him just as in other prayers. It is acceptable
for one to stand to the right of Imam if he finds no place behind him.
All praise is due to Allâh and His blessings and peace be upon His
Prophetr his family and his companions.
_001.jpg)
0 comments
Post a Comment