Monday, April 26, 2010

Sufism in Islam

The Practice of Sufism in Islām
By Abdul Rahman Murad

In the Name of Allāh, the Most Gracious, the Most Merciful.
All the Praise is to Allāh. May Allah Blessings and Peace be upon His Messenger.
 
Description: A brief look at how Sufism differs and contradicts the teachings of Islām. Its origins and how it differs from Islām in the concept of belief in Allāh, belief in the Prophet Muhammad (Sallallāhu `Alayhi Wa Sallam) and belief in Heaven and Hell. : Some principles of Sufism, the role of the “Sheikh”, The Covenant, “Dzikir” and Sufism’s stance on the interpretation of the Qurān ; all of which strongly contradict the teachings of Islām.
Introduction.

The majority have heard something about ‘Sufis’ and ‘Sufism’. In cyberspace one can view images and videos of Sufi mystics and elders dancing in rhythmic forms to the background of vibrant melodies. Disturbing images of mystic Sufi elders jabbing their heads with knives or submitting themselves to various means of torture are all too common as well. One interested in Islām may get a wrong idea about Islām and Muslims, for to the occident ‘Sufis’ and ‘Sufism’ is just a synonym of Islām and Muslim.

The question that arises, are they really Muslims, and are they practicing Islām? Before jumping the gun, I have to make mention that there are many sites, articles and books that have been written and put together, but most talk about Sufism in an emotional manner, which will lead one to think that they are impartial. In this humble endeavor, I attempt to write about ‘Sufism’ in an informative manner, far from any biases.

Though only a tiny minority, Sufis can be found in many countries, Muslim and non-Muslim. But contrary to the belief that Sufism is one ‘group’, Sufism is divided into ‘orders’; each differs from the other in terms of belief and practice. Some groups are larger than others, and others have gone to rest with the passage of time.

Origin of Sufism

In its earliest form, Sufi teachings stressed that an individual should give more emphasis to the spiritual aspects of Islām, a result of many losing sight of this lofty goal of Islām. After a period of time, however, infamous Sufi elders introduced practices foreign to Islām which were welcomed by its followers. Practices introduced included dancing, playing music, and even consuming hashish.

The Scholar Ibn al-Jawzi, wrote in his book ‘Talbis Iblis’ about the origin of the name used by this group, saying: ‘They are called by this name in relation to the first person who dedicated his life to worship around the Ka’bah, whose name was Sufah.’

According to this, those who wanted to emulate him called themselves ‘Sufis’.

Ibn al-Jawzi also mentions another reason, he said: ‘they would wear woolen clothes.’ Wool in Arabic is called ‘sūf’ and woolen clothes were the sign of an ascetic during those times, since wool was the cheapest form of clothing and was very rough on the skin; in short it was a symbol of asceticism. In any case, the word Sufi was not present at the time of Prophet Muhammad (Sallallāhu `Alayhi Wa Sallam) and his companions instead first appeared at about 200 Hijrah (200 years after the migration of the Prophet (Sallallāhu `Alayhi Wa Sallam) from Makkah to Madinah).

The well known scholar, Ibn Taymiyyah, mentions that the first appearance of Sufism was in Basrah, Iraq, where some people went to extremes in worship and in avoiding the worldly life, such as not seen in other lands. [1]

So what is Sufism?

Sufism is a series of concepts and practices that range from poverty, seclusion, deception, depriving the soul, singing and dancing; and is based on a mix of many different religions and philosophies such as Greek philosophies, Zoroastrianism, Buddhism, Hinduism, as well as Islām. It is often referred to by Sufis themselves or by Orientalists as “Islāmic mysticism”, in order to give the impression that Islām is either wholly or partly a dogmatic religion with a set of meaningless rituals. The very nature of Sufism (or Tasawwuf) contradicts and opposes what a Muslim is to believe in, this will be explained further when I make mention of Sufi beliefs in general.

Traits of a Muslim

A Muslim always refers back to the Qurān  and narrations of Prophet Muhammad, (Sallallāhu `Alayhi Wa Sallam), called the Sunnah, in matters of religion. Allāh s.w.t tells us:

“It is not for a believing man or a believing woman, when God and His Messenger have decided a matter; they should [thereafter] have any choice about their affair. And whoever disobeys God and His Messenger has certainly strayed into clear error.”

[Al-Ahzab, 33:36]

Prophet Muhammad (Sallallāhu `Alayhi Wa Sallam) stressed the importance of following the Qurān  and Sunnah and the danger of introducing any innovations into Islām. It is known that the Prophet (Sallallāhu `Alayhi Wa Sallam) said:

“Whoever does a deed which is not in accordance to my commands (i.e. the Islāmic Law), it shall be rejected.”

[Sahih Muslim]

Ibn Mas’ud r.a said:

“The Messenger of Allāh (Sallallāhu `Alayhi Wa Sallam) made a straight line on the ground with his hand, and then he said, “This is the straight path of Allāh.” Then he made a (short) line on each side of the straight line; then he said, ‘this (short) line, each one has a devil inviting people to it.” Then he recited the verse: “And this is My path straight. So follow it, and do not follow (other) ways, lest they lead you away from My Path- (Al-An’am, 6:153)”

[Ahmad and an-Nasa’ie: Sahih]

A Muslim therefore is required to obey Allāh and His Messenger s.a.w. This is the highest authority in Islām. One is not to blindly follow religious leaders; rather, we as humans are required to use the faculties given to us by Allāh, to think and reason. Sufism, on the other hand, is a binding order that strips one of free thought and personal discretion and puts him at the mercy of the Sheikh of the order… as it has been said by some Sufi elders, ‘one must be with their Sheikh as a dead person is while being washed’, i.e. one should not argue, or oppose the opinion of the Sheikh and must display total obedience and submission to him.

True Muslims are content with the name “Muslim” given to them by Almighty Allāh, as He says:

“He has chosen you (to conform to His religion) and has imposed no difficulty upon you in religion, the religion of your father Abraham. He named you ‘Muslims’ both before (in the preceding Divine Scriptures) and in this Book.”

[Al-Hajj, 22.78]

Sufis may insist that they are Muslims, but at the same time some insist on identifying themselves as Sufis rather than Muslims.

Islāmic Beliefs at a Glance: Belief in God

In short a Muslim believes in the Uniqueness of Allāh s.w.t. He has no partner; no one is like unto Him. Allāh, Almighty, says:

“There is nothing like unto Him [2] and He is the all-Hearing and the all-Seeing.”

[Ash-Shura, 42:11]

Allāh is separate from His creation and not a part of it. He is the Creator and all else is His creation.

Sufis hold a number of beliefs in relation to Allāh, Almighty; of these beliefs are the following:

a) Al-Hulūl: This belief denotes that God, Almighty, dwells in His creation.
b) Al-Ittihād: This belief denotes that God, Almighty, and the creation are one, united presence.
c) Wahdatul-Wujud: This belief denotes that one should not differentiate between the Creator and the creation, for both the creation and the Creator are one entity.

Mansoor al-Hallaj, a figure much revered by Sufis, said: “I am He Whom I love,” he exclaimed, “He Whom I love is I; we are two souls co-inhabiting one body. If you see me you see Him and if you see Him you see me.” [3]

Muhyiddin Ibn Arabi, another revered figure in Sufism, was infamous for his statements: “What is under my dress is none but God,” “The slave is the Lord and the Lord is a slave.” [4]

These above beliefs strongly contradict the Muslim belief in the Oneness of God, for Islām is a strict monotheism. These cardinal Sufi doctrines are not far from some of the Christian beliefs or the Hindu belief of reincarnation. S. R. Sharda in his book, ‘Sufi Thought’ said: “Sufi literature of the post-Timur period shows a significant change in thought content. It is pantheistic. After the fall of Muslim orthodoxy from power at the centre of India for about a century, due to the invasion of Timur, Sufism became free from the control of the Muslim orthodoxy and consorted with Hindu saints, who influenced them to an amazing extent. The Sufi adopted Monism and wifely devotion from the Vaishnava Vedantic School and Bhakti and Yogic practices from the Vaishnava Vedantic School. By that time, the popularity of the Vedantic pantheism among the Sufis had reached its zenith.”

Belief in the Prophet of Allāh

A Muslim believes that Prophet Muhammad (Sallallāhu `Alayhi Wa Sallam) was the Final Prophet and Messenger of Allāh. He was not divine, nor is he to be worshipped; but he is to be obeyed and one cannot worship Allāh except in a manner that has been sanctioned by Prophet Muhammad (Sallallāhu `Alayhi Wa Sallam).
Sufi orders hold a wide variety of beliefs in relation to Prophet Muhammad. Of them are those who believe that he was ignorant of the knowledge the Sufi Elders possess. Al-Bustami, a Sufi Sheikh said: “We have entered a sea of knowledge at the shore of which the Prophets and Messengers stood.”

Other Sufis ascribe some type of divinity to the Prophet saying that all of creation was created from the ‘light’ of Prophet Muhammad. Some even believe that he was the first of creation and that he is resting upon the throne of God, which is the belief of Ibn Arabi and other Sufis who came after him.

Belief in Heaven and Hell

In short, Muslims believe that both Hell and Heaven are existent now, and are two actual abodes. Hell is where a sinful person will be punished and Heaven is where a pious person will be rewarded.

Sufis in general believe that one should not ask Allāh to grant them Paradise; they even claim that the Wali (guardian) should not seek it, for it is a sign of one’s lack of intellect. To them ‘Paradise’ holds an immaterial meaning, which is to receive the knowledge of the unseen from God and to fall in love with Him.

As for Hell, a Sufi believes that one should not try to escape from it. According to them, a true Sufi is not to be fearful of the Fire. Some even believe that if a Sufi elder were to spit on the Fire, it would be put out, as Abu Yazid al-Bustami claimed.

Principles of Sufism

‘Willful and total submission to the Sheikh’, is probably the motto of Sufism. From a glance, it is clear that a special and complete bond is formed between the head of the Sufi order (the ‘Sheikh’) and the Murīd (follower); understanding the principles of Sufism lies in understanding its basic structure. So what is it all about?

Basically, the follower gives a pledge of allegiance, whereby he pledges to obey the Sheikh, and in turn the Sheikh promises to deliver the follower from every problem or calamity that may befall him. The Sheikh also offers the sincere follower lucrative fringe benefits. Once a follower agrees, he is blessed and assigned a set of Dzikir (chants). The follower is also to carry on with his life in a manner that is laid out by the Sufi order. If a conflict arises between his duties within the order and outside duties, the follower is to act upon the instructions of the Sheikh. In this manner the Sheikh’s hold over the follower becomes absolute.

All in all, the follower is separated from the outside world and is exploited in many ways. As Muslims we believe that no human has a special power or ability to deliver us from the calamities of the grave or the Hereafter. Each of us will stand before Allāh s.w.t and will be judged individually.

Allāh tells us:

“And every soul earns not [blame] except against itself, and no bearer of burdens will bear the burden of another.”

[Al-A’raf, 7:164]

We also believe that as Muslims we are not to submit and surrender ourselves to anyone but Allāh, Almighty. Besides the Creator, all else is apt to make error. The Prophet (Sallallāhu `Alayhi Wa Sallam) said:

“Every son of Adam makes mistakes and the best of them are those who repent.”

[Tirmidzi)]

The Sheikh

He is the ‘supreme authority’, the head of ‘job’ distribution within the Order and gives each of the followers their necessary Dzikir. It is to this individual whom the follower pledges full and total obedience; thereafter, the two universal laws of the Sheikh-follower bondage will come into effect:

a. The follower must never argue with the Sheikh, nor ask him for a proof in relation to the actions he does.
b. Whoever opposes the Sheikh, will have broken the ‘covenant’ and is thus debarred from all fringe benefits offered by the Sheikh, even if he stays a close friend to him.

As Muslims we believe that all acts of worship are ‘Tawqifiyah’, i.e. not subject to opinion; thus must be substantiated with textual evidences that are both authentic and decisive. Allāh, Almighty, tells us:

“Say (to them), ‘produce your proof if you are truthful.”

[Al-Baqarah, 2:111]

We believe that there is no middle-man between God and His slaves. We are to call unto Him directly. Allāh tells us:

“And your Lord says, ‘Call upon Me; I will respond to you.’ Indeed, those who disdain My worship will enter Hell [rendered] contemptible.”

[Ghafir, 40:60]

In Sufism, the Sheikh is thought to be ‘the inspired man to whose eyes the mysteries of the hidden are unveiled, for the Sheikhs see with the light of God and know what thoughts and confusions are in man’s hearts. Nothing can be concealed from them.’[5] Ibn Arabi claimed that he used to receive direct revelation from God, similar to the way that Prophet Muhammad did, and was quoted as saying: “Some works I wrote at the command of God sent to me in sleep, or through mystical revelations.” [M. Ibn Arabi, “The Bezels of Wisdom,” pp.3]

We believe that the knowledge of the unseen is restricted to Allāh alone. Anyone who claims the knowledge of the unseen has indeed told a lie. Allāh tells us:

“And who is more disbelieving than he who forges a lie against Allāh, or says, ‘It has been revealed to me,’ when nothing has been revealed to him?”

[Al-An’am, 6.93]

The Prophet (Sallallāhu `Alayhi Wa Sallam) said:

“Do not forge lies against me, because he who does so enters the Fire.”

[Sahih Muslim]

The Covenant

This is an interesting ceremony, which by far, is the most important principle of Sufism as it is common among all Sufi Orders. Here the Sheikh and the follower hold hands and close their eyes in solemn meditation. The follower willfully and wholeheartedly pledges to respect the Sheikh as his leader and guide to the path of God. He also pledges to adhere to the rites of the Order throughout his life and promises never to walk away, along with this the follower pledges complete and unconditional allegiance, obedience and loyalty to the Sheikh. After this the Sheikh recites:

“Verily, those who take the allegiance to you take it to Allāh.”

[Al-Fath, 48:10]

The follower is then given his specific Dzikir. The Sheikh asks the follower: “Have you accepted me as your Sheikh and spiritual guide before God, Almighty?” In reply, the follower is to say: “I have accepted,” and the Sheikh responds saying: “And we have accepted.” Both of them recite the Testimony of Faith and the ceremony is ended by the follower kissing the Sheik’s hand.
This entire ceremony was unknown during the Prophet’s life and the best three generations that preceded him. The Prophet (Sallallāhu `Alayhi Wa Sallam) said:

“Whoever lives after me shall see many differences (i.e. religious innovations); so adhere to my Sunnah and the Sunnah of my Rightly Guided Caliphs.”

[Abu Dawud]

The Prophet (Sallallāhu `Alayhi Wa Sallam) also said:

“Verily, the best of speech is the Book of God, and the best of guidance is the guidance of (Prophet) Muhammad and the evil of all religious matters are the innovations. Every innovation (in religion) is a bid’ah and every bid’ah is misguidance, and every misguidance will lead to the Fire.”

[Sahih Muslim]

Imam Mālik, may Allāh grant him His Mercy, said: “He who introduces an innovation in the religion of Islām and deems it a good thing in effect claims by that Muhammad betrayed (the trust of conveying) the Divine Message.”

The Dzikir

It is also known as the ‘Wirid’ and in Sufism it is the practice of repeating the name of God, and the repetition of a set number of invocations. These invocations may include beseeching the dead or seeking help from other than God for needs that only God Almighty can grant.
Ahmad at-Tijani, a Sufi Elder, claimed that the wirid was withheld by Prophet Muhammad; he did not teach it to any of his Companions. At-Tijani claimed that the Prophet knew that a time would come when the wirid would be made public but the person who would do that was not yet in existence. As a result, Sufis believe that there is an ongoing chain of transmission between Prophet Muhammad and their current Sheikh.

Dzikir is categorized by the Sufi elders into three categories:

A. Dzikir of the commoners, in which they are to repeat ‘Lā ilāha ill-Allāh Muhammad-ur-Rasūlullah’ (i.e. there is no God worthy of being worshipped but Allāh and Muhammad is the slave of God.)

B. Dzikir of the high class, which is to repeat the name of God, ‘Allāh’.

C. Dzikir of the elite, which is to repeat the Divine pronoun ‘Hu’, (i.e. He).A. Dzikir of the commoners, in which they are to repeat ‘Lā ilāha ill-Allāh Muhammad-ur-Rasūlullah’ (i.e. there is no God worthy of being worshipped but Allāh and Muhammad is the slave of God.)
At times, the Dzikir is chanted in melodic hymns with eyes closed, rich music may be played (to some this is essential); moreover, some will dance before the Sheikh while saying the Dzikir. Many a time the Dzikir includes open polytheism (the greatest sin in Islām). Allāh tells us:
“And it has been revealed to you and to those before you: If you attribute partners to Allāh, your deed shall surely be in vain and you shall certainly be among the losers.”
[Az-Zumar, 39:65]

Interpretation of the Qurān

In Sufism, studying the exegesis of the Qurān  or pondering the meanings of its verses is discouraged, and at times, even forbidden. Sufis claim that every verse of the Qurān has an outward meaning and an inward meaning. The inward meaning is understood solely by the Sufi elders. On account of this, Sufis have introduced concepts and words that are totally foreign to the teachings of Islām.

In the Qurān Allāh, Almighty encourages us to properly understand His words. Allāh tells us:

“(This is) a Scripture that We have revealed unto you, full of blessing, that they may ponder its revelations, and that men of understanding may reflect.”

[Sad, 38:29]

The exegesis of the Qurān is accomplished by studying the Qurān along with the Sunnah; these two sources of Islāmic law must be taken hand in hand as one integral unit. We are to understand and interpret the Qurān and the Sunnah the way they were understood by the first generations.

Conclusion

As can be seen from the above, Sufism varies quite drastically from the true spirit of Islām. Sufism inculcates in the follower the will to stop using the basic faculties given to him by God, the Creator of the world and to submit himself to a form of slavery.

Islām, on the other hand, is very simple; there is no need for intermediaries or any saints between man and Allāh s.w.t, and one is only to submit and surrender them to Allāh, Almighty.

Footnotes:
[1] Al-Fatāwā (11/6)
[2] There is no similarity whatsoever between the Creator and His creation in essence, in attributes or in deed.
[3] At-Tawasīn by Al-Hallaj
[4] Al-Fatuhatul-Makkiyyah & Al-Futuhat
[5] Saif an-Nasr, Sīrah of Hamidiyyeh, 1956

[ Via  IslāmReligion.com Published on 20 Apr 2008].

Saturday, April 24, 2010

Sujud

Prostrate must be on all seven parts of the body

If a person does not prostrate on all seven parts of the body, then his prayer is invalid

We see some worshippers lifting up one or both of their feet whilst prostrating. What is the ruling on this action?

In the Name of Allah, the Most Gracious, the Most Merciful.
All the Praise is to Allah Subhanahu wa ta’ala. Peace and Blessings be upon Prophet Muhammad His Messenger.


When a worshipper prostrates, he must prostrate on all seven parts of the body on which the Prophet SAW commanded us to prostrate. They are: the face, including the forehead and nose; the two hands; the two knees; and the edges of the two feet (i.e., the toes).

Al-Nawawi
said: If one omits any of them, then his prayer is not valid. [Sharh Muslim]

Shaikh Ibn ‘Uthaymeen said:

It is not permissible for a worshipper to lift up any of these seven parts of the body when prostrating, because the Prophet SAW said:

“I have been commanded to prostrate on seven bones: on the forehead, and he pointed to his nose, and on the two hands, the two knees and the edges of the two feet (i.e., the toes).”

[Narrated by Al-Bukhari, 812; Muslim, 490]

If he lifts up one or both of his feet, or one or both of his hands, or his forehead or nose, or both of them, then his prostration is invalid, and if his prostration is invalid then his prayer is also invalid.

[Liqaa’at al-Baab al-Maftuh by Shaikh Ibn ‘Uthaymeen, 2/9]


[Excerpted from Islam QA]

Tuesday, April 20, 2010

One may solah in manner that is able.

She cannot move her head because of severe pain; how should she pray?

A sister is asking that she has a very strong pain in her head that makes her vomit. When this happens she cannot pray in any position, as she cannot raise her head. How shall she pray when prayer time comes?


In the Name of Allah, the Most Gracious, the Most Merciful.
All the Praise is to Allah Subhanahu wa ta’ala. Peace and Blessings be upon Prophet Muhammad His Messenger.


If the time for prayer comes and she feels pain, then she may delay the prayer until the end of its preferred time, in the hope that she may be able to offer the prayer in the proper manner. But if the pain persists, then she may pray in the manner that she is able to, even if she is laying on her back.

The basic principle concerning it is the verse in which Allah says:

“Allah burdens not a person beyond his scope”

[Al-Baqarah, 2:286].

And the Prophet (peace and blessings of Allah be upon him) said to ‘Imran Ibn Husayn:

“Pray standing, and if you cannot, then sitting, and if you cannot, then (laying) on your side.”

[Narrated by Al-Bukhari (1117) and Abu Dawud (952)]

Keep your duty to Allah

If a person prays sitting, then he should lean forward for ruku’ (bowing) and sujud (prostration), and he should lean forward more for prostration than for bowing.

If a person prays lying down on his right or left side, then he should tilt his head towards his chest for bowing and prostration. If a person prays lying on his back, he should put his feet towards the Qiblah and tilt his head towards his chest for bowing and prostration.

If in the case he is sitting or lying down and could not move his head, then the actions are waived, but the recitations are not waived from him because he is able to say them, and Allah says:

“So keep your duty to Allah and fear Him as much as you can”

[Al-Taghabun, 64:16].

So he should say takbeer and recite Qur’an, and intend to bow and say takbeer and recite the tasbeeh of bowing, then he should intend to stand up and say Sami’a Allaahu liman hamidah, rabbana wa laka’l-hamd (Allah hears the one who praises Him, our Lord to You be praise) etc. Then he should intend to prostrate and say takbeer and the tasbeeh of prostration, because this is what is implied by the shari`e principle, “So keep your duty to Allah and fear Him as much as you can”.

[Al-Sharh al-Mumti’ (4/332)]

And Allah knows best.

_____________________________________________________________________________
Excerpted from Fatwa No: 102281 Islam Q&A

Wednesday, April 14, 2010

Could Not Recall The Solah Missed?

The case of one who could not recall the number of missed solah.What is be done in accordance to syari'ah ?

If one could not remember the number of solat he had missed, how should he make over them?

In the name of Allah, Most Gracious, Most Merciful.
All the praise and thanks is due to Allah, the Lord of the al-`alameen. Peace and blessings be upon His Messenger.

The case of missed solat in syari’ah

The five daily solat is a mandatory tenet of Islam. Thus it is not permissible for a Muslim to delay it until its time expires without the excuse permitted by the rule of Allah, syar’ie.

In syar’ie, Solat may have been missed were due one of the following three scenarios:

1. The Solah was missed due to such as overslept or forgotten.

In this case it could be made up as the Prophet s.a.w said:

“Whoever forgets a solah or sleeps and misses it, the expiation for that is to pray it when he remembers.” [Narrated by Al-Bukhari, 572; Muslim, 684]

One should offer these Solah in order of sequence as enjoined in a hadith.

In the hadith of Abu Qatadah r.a there was a situation of how the Prophet s.a.w and his companions slept and missed Fajar prayer when on a journey, and (they did not wake up) until the sun had risen.

Abu Qatadah r.a said:

“Then Bilal gave the call to prayer, and the Messenger of Allah s.a.w prayed two raka’ahs (of Fajar naafil) then he prayed Fajar, and he did the same as he did every day.” [Muslim (681)]

Jabir Ibn ‘Abdallah reported that ‘Umar Ibn Al-Khattab r.a after the sun had set on the Day of Al-Khandaq started blaming the kuffar of Quraish for unable to do solat ‘asar and saying:

“O Messenger of Allah! I could hardly pray ‘Asar until the sun had almost set.” The Prophet s.a.w replied: “By Allah! I did not pray it either.” We went to Bathaan and he (the Prophet s.a.w) took the wudhu’ for prayer and so did we, then he s.a.w prayed ‘Asar after the sun had set, then he s.a.w prayed Maghrib after that. [Narrated by Al-Bukhari (571) and Muslim (631)]

2. Omitted solah due to unaware of it because of unconsciousness.

In this case the solah is waived for him and he does not have to make it up.

[Fatawa Al-Lajnah Al-Da’imah, 6/21]

3. He missed the Solah for no valid reason.

One of two scenarios applies in this case:

3.1. Either he denied and refused to accept that the solah is obligatory.

In this case there is no dispute that this is kufur and he has nothing to do with Islam. He has to enter Islam and then do all the duties and obligations of Islam, but he does not have to make up the prayers he missed when he was a kafir.

Or,

3.2. He did not observe the solah because he was negligent and lazy.

In this case the prayers are not valid if he makes them up, because he had no excuse at the time when he missed them.

The five daily solah is a mandatory tenet of Islam. Allah s.w.t has enjoined Solah at a certain, clearly-defined times. It is not permissible for a Muslim to delay it until its time expires without a valid excuse permitted by the syar’ie.

Allah says: “Verily, As- Solah (the prayer) is enjoined on the believers at fixed hours”[An-Nisa’, 4:103]

The Messenger of Allah s.a.w said: “Whoever does an action that is not part of this matter of ours will have it rejected.” [Narrated by Al-Bukhari, 2697; Muslim, 1718]

Shaikh ‘Abd Al-‘Aziz Ibn Baaz r.h said:The one who missed prayers deliberately does not have to make them up, according to the correct scholarly view. Rather he has to repent to Allah, because prayer is the foundation of Islam, and failing to pray is the greatest of sins. In fact, failing to pray constitute major kufur according to the evidence is from ahadith narrated.

The Messenger of Allah s.a.w said: “The covenant that stands between us and them is prayer; whoever does not pray is a kafir.”[Narrated by Ahmad and others: sahih isnad from Buraidah r.a]

“Between a man and syirik and kufur there stands his giving up prayer.”[Narrated by Imam Muslim reported by Jabir Ibn ‘Abdallah r.a]

And there are other ahadith which indicate the same thing.

One has to repent sincerely to Allah by regretting what you have done in the past, resolving not to go back to it. You do not have to make up anything, either with every prayer or otherwise. Praise be to Allah, whoever repents, Allah accepts his repentance.

Allah says: “And all of you beg Allah to forgive you all, O believers, that you may be successful”[An-Nur, 24:31]

Allah says: “O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow (Paradise)”[At-Tahrim 66:8]

Ibn Kathir said, [the phrase] ‘it may be’ in the case of Allah means that He will definitely [do that].

And it says in the hasan hadith which was narrated by Ibn Majah from Abu ‘Ubaidah Ibn ‘Abdallah from his father that he said:

“The Messenger of Allah s.a.w said: ‘The one who repents from sin is like one who did not sin.’”

[Al-Zuhd, 4240; classified as hasan by al-Albani in Sahih Sunan Ibn Majah, no. 3427)]

Sincere in the repentance entails to take stock of yourself, one has to ask Allah to forgive what you have done, strive to offer prayers regularly on time in congregation. And to embark in a lot of righteous deeds and as well as performing a lot of naafil solah (supererogatory prayers), and be optimistic, for Allah says:

“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)” [Ta-Ha, 20:82]

After mentioning syirik, murder and zina (adultery) in Surah Al-Furqan, Allah says:

“..and whoever does this shall receive the punishment. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace. Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allah will change their sins into good deeds, and Allah is Oft Forgiving, Most Merciful”[Al-Furqan 25:68-70]

[Majmu’ Fatawa Al-Shaikh Ibn Baaz, 10/329, 330]

Concerning forgiveness, Allah s.w.t emphasizes His generosity and kindness, in that He forgives whoever repents to Him from whatever evil they commit:

“If any one does evil or wrongs his own soul but afterwards seeks God's forgiveness, he will find God Oft-forgiving, Most Merciful.”[Surah An-Nisa’, 4: 110]

Ibn Abbas r.a commented about this verse saying that Allah informs His servants of His forgiveness, forbearing generosity and expansive mercy. So, whoever commits a sin, whether major or minor, ‘but afterwards seeks Allah’s forgiveness, he will find Allah Oft-forgiving, Most Merciful’ even if his sins were greater than the heavens, the earth and the mountains.

Abu Hurairah r.a reported: Messenger of Allah s.a.w said:

“Allah, the Exalted, smiles at two men, one of them killed the other and both will enter Jannah. The first is killed by the other while he is fighting in the Cause of Allah, and thereafter Allah will turn in mercy to the second and guide him to accept Islam and then he dies as a Syahid (martyr) fighting in the Cause of Allah.”[Al-Bukhari and Muslim]

Even the greatest sins, including those which one has committed before embracing Islam, are forgiven by repentance. Thus one has to repent sincerely to Allah by regretting what you have done in the past-for not doing the solat, resolving not to go back to it. One do not have to make up anything, either with every prayer or otherwise. Praise be to Almighty Allah, the Oft-Forgiving, whoever repents, Allah accepts his repentance. Sincere in the repentance entails that one to take stock of himself, one has to ask Allah to forgive what you have done, strive to offer prayers regularly on time in congregation. And to embark in dong a lot of righteous deeds and as well as performing a lot of naafil solah, and be optimistic.

[Excerpted from Islam QA ]

Tuesday, April 13, 2010

The order missed Solah should be made up.



In what order missed solah because of a legitimate syari’e excuse should be made up?

Suppose one missed out two prayers, Zuhur and ‘Asar. How should one make up the prayers? Does one make it in sequence?

In the Name of Allah, the Most Gracious, the Most Merciful,

All the Praise is to Allah Subhanahu wa ta’ala. Peace and Blessings be upon Prophet Muhammad His Messenger.


It should be offered it as soon as one remembers it.

In the cases of one who inadvertently delays a prayer until its time is over because of a legitimate excuse, such as sleeping or forgetting, he has to perform the prayer as soon as that excuse is no longer in effect, as instructed by the Prophet s.a.w.

The Prophet s.a.w said:

“Whoever forgets a prayer let him offer it as soon as he remembers it, and there is no other expiation but that.”

[Muslim]

The prayers should be done identical to the original and in sequence.

The basic principle making up of the missed prayers because legitimate syari’e excuse is one should done it identical to the original number of raka’ahs he would have prayed if he had offered it on time, no more and no less, and without changing the way it is done.

In the hadith of Abu Qatadah r.a there was a situation of how the Prophet s.a.w and his companions slept and missed Fajar prayer when on a journey, and (they did not wake up) until the sun had risen.

Abu Qatadah r.a said:

“Then Bilal gave the call to prayer, and the Messenger of Allah s.a.w prayed two raka’ahs (of Fajar naafil) then he prayed Fajar, and he did the same as he did every day.”

[Muslim (681)]

Ibn Qudamah r.h said:

“In conclusion, it is essential to offer missed prayers in order. This was stated by Ahmad in several places… and a similar view was narrated from Al-Nakha’i, Al-Zuhri, Rabee’ah, Yahya Al-Ansari, Malik, Al-Layth, Abu Hanifah and Ishaq.

Al-Shafi’e r.h said: “It is not essential, because one is making up an obligatory prayer that has been missed, so it is not essential to offer them in order, as with fasting… Once this is established [i.e permissible in syarie], then it is essential to offer them in order even if they are many. This was stated by Imam Ahmad.”

Malik and Abu Hanifah r.h said that they do not have to be offered in order if there are more than a day and a night of prayers, because doing that with regard to more than that period would be too difficult. So the obligation is waived, just like making up missed Ramadaan fasts in sequence.”

[Al-Mughni, 1/352]

It is clear that offering missed prayers which are permissible should be done in sequence according to the fuqaha; except that the Hanafis and Malikis do not say it is obligatory if the prayers of more than one day and one night have been missed.

The way in which the missed prayers are made up in order is to do the missed prayers in the same order as the prescribed prayers. So, whoever misses Zuhur and ‘Asar, for example, should pray Zuhur first, then ‘Asar.

But according the correct view, the obligation to do them in order is waived in the case of one who forgets or was ignorant, or if there is the fear that the time for the current prayer will end soon, or if one fears missing out on a prayer in congregation.

If a person owes two prayers, Zuhur and ‘Asar, and starts with ‘Asar by mistake or because he is unaware that the missed prayers should be offered in order, his prayer is valid.

If he fears that if he starts with the prayers he would missed the time for ‘Asar prayer will ended, then he should pray ‘Asar first, then pray whatever prayers he owes.

What if he enters the mosque, should he offer the current prayer with the congregation or make up what he has missed first?

Imam Ahmad r.h was of the view that he does not have to offer the prayers in sequence if he fears that he will miss out on praying with the congregation.

In this case he should join the congregation with the intention of offering the missed prayer. Thus if a person who missed his Zuhur and he comes to the mosque and they are praying ‘Asar, he can pray with the congregation with the intention of praying Zuhur; and it does not matter if his intention is different from that of the imam. Then he should pray ‘Asar after that.

His view was also favoured by Shaikh al-Islam Ibn Taimiyyah r.h.

[See Al-Sharh al-Mumti’, 2/138-144]

And Allah Knows Best.
_____________________________________________________________________________________________
Excerpted from Fatwa No: 49019 Islam Q&A

Monday, April 12, 2010

How Should Missed Solah Be Made Up?



How a missed solah that is permissible by syari’ah should be made up?

How missed prayers in cases permissible should by syari’ah is made up? How many raka’ats you have to do it? Some say, one need to do it as on time prescribe and some say, I don't have to do it if the time has passed.

In the Name of Allah, the Most Gracious, the Most Merciful;

All the Praise is to Allah Subhanahu wa ta’ala. Peace and Blessings be upon Prophet Muhammad His Messenger.

Firstly: The Five daily Solah is a mandatory.

The Five daily Solah is a mandatory tenet of Islam. It is not permissible for a Muslim to delay the prayer until its time is over without excuse permitted by syari’e (the rule of Allah).

Allah says:

“Verily, as Solah (the prayer) is enjoined on the believers at fixed hours”

[An-Nisa’, 4:103]

But the situation that is permissible to be delayed until their time is over. It is in the cases of over slept and forgetting.

It was narrated that Anas Ibn Malik said that the Prophet of Allah s.a.w said:

“Whoever forgets a prayer or sleeps and misses it, its expiation is to make it up as soon as he remembers it.”

[Muslim, 684]

With regard to work, study, etc, these are not excuses that allow delaying a prayer until its time is over.

Allah praises some people by saying:

“Men whom neither trade nor sale (business) diverts from the remembrance of Allah (with heart and tongue) nor from performing As Salah (Iqamat as Salah) nor from giving the Zakah. They fear a Day when hearts and eyes will be overturned (out of the horror of the torment of the Day of Resurrection)”

[An-Nur, 24:37]

Secondly: The person who missed soalh has committed a major sin.

Whoever neglects to pray until the time for that prayer is over, with no excuse, has committed a sin which is one of the major sins. He has to repent to Allah and resolve to offer that prayer regularly on time. Making it up after its time is over will not avail him anything when he has missed it with no excuse. He should also do a lot of naafil solah (supererogatory prayers), in the hope that they will make up the shortfall in his obligatory prayers.

Thirdly: How should missed prayers because of legitimate excuse be made up?

1.To perform the prayer as soon as that excuse is no longer in effect.

In the cases of one who delays a prayer until its time is over because of a (legitimate) excuse, such as sleeping or forgetting, he has to perform the prayer as soon as that excuse is no longer in effect (i.e immediately he got up and he realised that he had forgotten about it), as commanded by the Prophet s.a.w.

The Prophet s.a.w said:

“Whoever forgets a prayer let him offer it as soon as he remembers it, and there is no other expiation but that.”

[Muslim]

2.It should be done the same and in sequence

He should pray the number of raka’ahs he would have prayed if he had offered it on time, no more and no less, and without changing the way it is done.

In the hadith of Abu Qatadah there is the story of how the Prophet s.a.w and his companions slept and missed Fajar prayer when on a journey, and (they did not wake up) until the sun had risen.

Abu Qatadah said:

“Then Bilal gave the call to prayer, and the Messenger of Allah s.a.w prayed two raka’ahs, then he prayed Fajar, and he did the same as he did every day.”

[Muslim (681)]

Al-Nawawi said: “The same as he used to do every day” indicates that the way in which missed prayers are to be made up is the same way as they would normally be done, [should be done in sequence].

The basic principle according to the scholars is that making up of missed prayers is identical to the original action.

And Allah knows best.
________________________________________________________________________________
Fatwa No 20882 Islam Q&A

Sunday, April 11, 2010

How does one make up the missed Solah?

How does one make up the missed Solāt? Can we Qadā the missed Solāt?

In the Name of Allah, Most Gracious, Most Merciful;
All praise and thanks are due to Allah, and May Allah blessings and peace be upon His Messenger.

Firstly: Solāt are enjoined to be adhered to its specific time and it is not permissible to transgress against that except for reasons permitted in syari’ah.

The Five daily Solāh is a mandatory tenet of Islam and indeed Allāh has allocated specific times for acts of worship for reasons that are known to Him.  Allāh Subhānahu wa Ta`āla clearly says in the Qurān:

“Verily, as-Solāh (the prayers) is enjoined on the believers at fixed hours”

[An-Nisa’, 4:103]

The believers are enjoined to adhere to it and it is not permissible to transgress against that except for reasons permitted in syarī’ah.

Secondly: Possible reasons for Missing the Solāh

If a person misses the Solāt, one of two scenarios must possibly apply:

1 – He missed it for a reason, such as falling asleep or forgetting it. There is no sin on him in this case, but he has to make it up when he wakes up or remembers it.

It was narrated from Anas Ibn Mālik (radiallāhu`anha) that the Prophet (sallallāhu `alayhi wa sallam) said:

“Whoever forgets a Solāt let him offer it as soon as he remembers, for there is no expiation for it other than that.”

[Narrated by Al-Bukhari (572)]

Muslim narrated an additional phrase: “or sleeps and misses it”: “If one of you sleeps and misses a Solāt, or forgets it, let him offer the Solāt when he remembers, for Allāh says ‘and perform As-Solāh (Iqāmat as-Solāh) for My remembrance’ [Ta-Ha, 20:14].”

[Narrated by Muslim (684)]

2 – He missed the Solāt with no excuse; rather he ignored it until the time for it ended, out of laziness and carelessness. This according to the consensus of the fuqahā that the person has committed a major sin.

It is not valid for him to make it up (Qadhā') according to the more correct of the two scholarly opinions, rather he has to repent and regret it, and resolve not to do that again, and he should do a lot of good deeds and offer a lot of voluntary Solāts.

Ibn Hazam said: "As for the one who deliberately omits to Solāt until the time for the Solāt ends, he can never make it up, so he should do a lot of good deeds and offer a lot of voluntary Solāts, so that his balance (of good deeds) will weigh heavily on the Day of Resurrection, and he should repent and ask Allah for forgiveness."

[Al-Muhalla (2/235)]

This is also the view of ‘Umar Ibn Al-Khattāb and his son ‘Abdallah Ibn Umar, and of Sa’ad Ibn Abi Waqqas, Salman, Ibn Mas’ud, Al-Qasim Ibn Muhammad Ibn Abi Bakr, Badīl Al-‘Aqīli, Muhammad Ibn Sireen, Mutarrif Ibn ‘Abdallāh and ‘Umar Ibn ‘Abd Al-‘Azīz. It was also the view of Dawud Al-Zahiri and Ibn Hazam, and was the view favoured by Shaikh Al-Islam Ibn Taymiyah and Al-Shawkāni. Among contemporary scholars it was regarded as more correct by Al-Albāni, Ibn Bāz, Ibn ‘Uthaymīn and others.

They quoted as evidence the following:

(i) Allāh States:

“Verily, As-Salāh (the Prayers) is enjoined on the believers at fixed hours”

[An-Nisā’, 4:103]

There is a set time for Solāt and it is not permissible to do it at any other time except with evidence.

The Prophet (sallallāhu `alayhi wa sallam) said:

“Whoever forgets a Solāt, let him offer it as soon as he remembers, for there is no expiation for it other than that.”

[Narrated by Al-Bukhāri (572)]

(ii) The words “let him offer it as soon as he remembers, for there is no expiation for it other than that” refers: “If he delays in offering the Solāt after he remembers it, then it is not expiation”

So, how about the one who neglects it deliberately without forgetting or sleeping? It is even more likely that it will not be expiation in that case and making it up will be of no benefit.

(iii) It is because Allāh has allocated a specific time for each obligatory Solāt, specifying the beginning and end thereof, so it is as if it is not valid to do it before that time just as it is not valid to do it afterwards.

[Al-Muhalla (2/235)]

iv) Ibn Hazam said:  “Also, making it up should be based on evidence, and it is not permissible for anything to be prescribed other than by Allāh on the lips of His Messenger (sallallāhu `alayhi wa sallam). We ask those who say that the one who deliberately omits the Solāt is obliged to make it up to tell us about the Solāt. Is it that was enjoined by Allāh or some other Solāts?

If they say it is the one that was enjoined by Allāh, then we say to them: Then the one who deliberately omits it is a sinner, because he has not done what Allāh commanded him to do and there is a sin, because he deliberately omits to pray until the time for it ends.”

[Al-Muhalla (2/236)]

Those who say that he has to make it up did so by analogy with the one who forgets or falls asleep, and they said that if the one who forgets has to make it up, then it is more likely that the one who deliberately omitted it should do so.

My response is that there is no comparison between the two scenarios, because the one who omits it deliberately is sinning, which is not true in the case of the one who forgets, so how can an analogy be drawn between the one who is sinning and the one who is not sinning?

Al-Shawkāni said that Ibn Taymiyah (rahimahullah) said:  Those who disagree – i.e., those who say that he should make up the Solāt – do not have any proof to support their argument. Most of them say that he does not have to make it up unless there is a clear command (based on evidence), but there is no such command in this case. We do not disagree that it is obligatory to make it up; rather we disagree as to whether the made-up Solāt will be accepted from him and whether Solāt offered at the wrong time is valid. He discussed this matter at length and he favoured the view that was mentioned by Dawud and those who agreed with him, and the matter is as he put it, because I made a thorough study of this matter and I did not see any reliable evidence that obliges the one who misses a Solāt deliberately to make it up.

[Nayl al-Awtār (2/26)]

The more correct view and Allāh knows best, is that the one who deliberately omits the Solāt should not make it up; rather he has to seek forgiveness and repent. Ibn Al-Qayyim (rahimallah) discussed this issue at length and examined the evidence of both sides in his useful book Al-Solāh (p. 67-109).

Shaikh Al-Islam Ibn Taymiyah said: "The scholars who say that he should make up the Solāt does not means that by making it up he is absolved of sin, rather they say that by making it up his burden of sin is reduced, but the sin of missing and delaying the Solāt beyond its prescribed time, it needs either repentance or good deeds that will erase it or other things that will waive the punishment."

[Minhaj al-Sunnah (5/233)]

[Adapted from Islam QA]