1- Investing For The Hereafter, By-Ibn Al-Qayyim . Get yourself out of this limited world of diseases to the wide world of the Hereafter, which what the eyes have never seen. Nothing is impossible there, and love is not lost. O you who sold yourself for the sake of something which will cause you suffering and pain, and which will also lose its beauty, you sold the most precious item for the cheapest price, as if you neither knew the value of the goods nor the meanness of the price. Wait until you come to the Day of mutual loss and gain and you will discover the injustice of this contract. ”There is no God but Allaah” is something that Allaah is buying. Its prices is Paradise, and the Messenger is its agent, and you will be pleased to part with a small part of this worldly life to obtain it. The part you lose is a small part of something that as a whole is not worth a mosquito’s wing. [ibn qayyims al fawaaid 2- Rasul Allah (sal Allahu alaihi wa sallam) said: “The angel of death was sent to Musa (alaihis salam). When he came, Musa gave him a black eye so he returned to his Lord and said, ‘You sent me to a slave who does not want to die.’ Allah restored his eye and said, ‘Go back and tell him to put his hand on the back of an ox and he will live a year for every hair that his hand covers.’ Musa said, ‘O Lord, then what?’ He said, ‘Then death.’ He said, ‘Then let it be now.’” [Bukhari] In Ahmad ibn Hanbal and at-Tabarani we find the hadith that “the angel of death used to come to people in a visible form. When he went to Musa (alaihis salam), Musa put out his eye.” Ibn Khuzayma said: “Some of the heretics refuse to acknowledge this and say that if Musa recognized him then how did he not take him seriously? If he did not recognize him then would he not have retaliation from him for putting out his eye? The answer is that Allah (subhana wa ta’ala) did not send the Angel of Death to Musa desiring to take his soul at that moment, He sent him to him to test him. Musa punched the Angel of Death because he thought that he was a human who had entered his house without his permission and did not know that he was the Angel of Death. The Shariah allows for the putting out of the eye of anyone who looks into a Muslim’s house without permission. The angels came to Ibraheem (alaihis salam) and Lut (alaihis salam) in human form and they also did not recognize them at first. If Ibraheem (alaihis salam) had recognized them he would not have offered them food. If Lut (alaihis salam) had recognized them he would not have feared for them from his people.” Another one of the people of knowledge said: “He hit him because he came to take his soul before giving him a choice since it is established that no prophet is taken without being given a choice. This is why, when he gave him a choice the second time, he submitted.” From this hadith we learn that angels can take on human form. We also see that prophets do not cling to the life of this world. They know that the real life is the life of the Hereafter and though the time of death may be painful, since it must be gone through, they’d rather be done with it. Postponing something painful doesn’t make it less painful, rather, only makes one live in dread. 3- What to Do if You Are Praying Sunnahs and the Iqaamah for the Fard Prayer is Called Questioner:Regarding the prayer in the secondrak’ah, if,ya’ni, for example, you’re sitting, or you stood up from rukoo’in the second rak’ah of[your]Sunnah prayers, and the iqaamah for the [fard] prayer has been said, should you cut off your prayer or complete it, [a prayer of which you are in] the second rak’ah after rukoo’ or you just stood up fromrukoo’? Al-Albaani:… if you think that you will be able to catch the opening takbeer[of thefardprayer] with the Imaam [even] if you complete your prayer, then you complete it, and if not then you break it. Al-Hudaa wan-Noor, 529 4- Is It Valid To Pray Behind One Who Makes Grammatical Mistakes When He Recites Qur’aan? QUESTION: 1- The imam of the mosque where I pray makes mistakes in reciting al-Faatihah, switching the vowels which leads to changing the meaning of the verses. Is it valid to pray behind him? 2- In the mosque there are reprehensible bid’ahs such as repeating Ya Lateef one hundred times in unison. ANSWER: Praise be to Allaah. If a person who is leading the prayer or praying behind an imam makes mistakes in the recitation of al-Faatihah in such a way that he changes the meaning of the verses, then his prayer is invalid, because al-Faatihah is one of the pillars or essential parts of the prayer, so he must recite it correctly and learn to recite al-Faatihah properly, unless he is unable to do so, after trying hard, for Allaah does not burden any person beyond his scope. But if he is an imam, no one should pray behind him except those who are like him or less able than him to recite al-Faatihah properly. Al-Nawawi (may Allaah have mercy on him) said: It is makrooh for one who makes grammatical mistakes when reciting the Qur’aan to lead the prayer, but it is subject to further discussion. If he makes mistakes that do not change the meaning, such as using incorrect vowels in the phrase al-hamdu Lillaah, then his prayer is valid as is the prayer of those who follow him. But if it does change the meaning, such as saying an’amtu (first person) instead of an’amta (second person) ‘alayhim, then his prayer is invalid. If he is able to learn how to pronounce it properly, then he must do so, but if he is unable to do so and there is not enough time, he should pray and make it up later on, but it is not permissible to follow him (in prayer). But if he is not able to learn or he has not had enough time to learn, if that is in al-Faatihah then the prayer of others like him that is offered behind him is valid, but if people who can pronounce it properly pray behind him, it is like the prayer of a literate person offered behind an illiterate person (i.e., the prayer is not valid). If it is in something other than al-Faatihah then his prayer is valid, as is the prayer of those who pray behind him. End quote from Rawdat al-Taalibeen (1/350). Ibn Qudaamah (may Allaah have mercy on him) said: “If an illiterate man leads another illiterate man and a literate man in prayer, the literate man has to repeat his prayer” – the illiterate man is one who cannot recite al-Faatihah or part of it properly, or he mispronounces one letter of it, even if he recites the rest of it well. It is not permissible for one who can recite it well to be led by him in prayer, but it is permissible for others like him to be led by him. Then he said: Whoever omits one of the letters of al-Faatihah because he is unable to pronounce it, or he substitutes another letter for it, such as the person with a speech defect who substitutes ghayn for ra’, or who contracts one letter into another, or who recites with grammatical mistakes that alter the meaning, like the one who uses the wrong vowel in the word iyaaka and says iyyaaki instead, or says an’amtu instead of an’amta, and cannot correct it – such a one is like an illiterate person, and it is not permissible for a literate person to be led by him in prayer, but it is permissible for any of them to lead another like him in prayer, because they are both illiterate, so it is permissible for one of them to be led by the other, like two who do not do a thing well. But if he is able to correct any of that but he does not do so, then his prayer is not valid and neither is the prayer of one who is led by him. He also said: It is makrooh for one who makes grammatical mistakes when reciting but does not alter the meaning to lead the prayer. This was stated by Ahmad, but it is valid for him to lead one who does not make mistakes when reciting, because he has fulfilled the obligation of reciting. If he alters the meaning in something other than al-Faatihah that does not mean that his prayer is not valid and that he should not lead others in prayer, unless he does it deliberately, in which case the prayer of both is invalidated. If his mistakes do not change the meaning of the verses, then it is permissible to pray behind him, but it is obligatory to teach him how to recite properly. If his mistake is in something other than al-Faatihah, it detracts from his prayer but does not invalidate it, but it is undoubtedly better to pray behind one who recites properly, and it is not permissible for those in authority to appoint such ignorant people to lead the people in prayer otherwise they will have a share of the sin with them. See: al-Mughni (3/29-32) The scholars of the Standing Committee said: … But if he makes mistakes, if his error is grammatical but does not alter the meaning, then it is better to pray behind someone who does not make grammatical mistakes if that is possible. But if his grammatical mistakes in recitation al-Faatihah alter the meaning, then prayer offered behind him is invalid. That is because of his mistakes, such as saying iyaaki na’budu instead of iyaaka na’budu or saying an’amtu ‘alayhim instead of an’amta ‘alayhim etc. If he makes mistakes because he has not memorized it properly, then someone else who has memorized it better is more entitled to lead the prayer than him. Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’ (2/527) Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked: There is an imam who makes grammatical mistakes when he recites the Qur’aan, and sometimes he adds to or takes away letters in the Qur’aanic verses. What is the ruling on praying behind him? He replied: If his mistakes do not alter the meaning, there is nothing wrong with praying behind him, such as if he says Rabba or Rabbu instead of Rabbi in the phrase al-hamdu Lillaahi Rabbi l-‘aalameen; or if he says al-Rahmaanu instead of al-Rahmaani etc. But if he his mistakes changes the meaning, then people should not pray behind him if he does not benefit from prompting, such as if he says iyaaki na’budu instead of iyaaka na’budu or saying an’amtu ‘alayhim instead of an’amta ‘alayhim. But if he accepts being taught and corrects his recitation when corrected, then it is valid to pray behind him. What is prescribed in all cases is for the Muslim to teach his brother both in prayer and otherwise, because the Muslim is the brother of his fellow-Muslim and he guides him if he makes a mistake and teaches him if he is ignorant and corrects him if he makes a mistake when reciting the Qur’aan. Majmoo’ Fataawa Ibn Baaz (12/98,99) Secondly: With regard to repeating Ya Lateef one hundred times, undoubtedly this is a bid’ah (innovation) if a Muslim says it by itself, because it is a phrase that makes no sense – it is a call to Allaah but what comes after it? Is he asking his Lord for anything? Does he want to praise Him after that? That is not so. And if it is recited in unison that is another bid’ah...
Posted on: Tue, 16 Sep 2014 21:06:02 +0000
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