title: Can Women Do Itikaf at Home?,
The majority of scholars are of the view that i`tikaf is a highly recommended sunnah that can be performed any time throughout the year, yet it is more desirable during the last ten days of Ramadan. Women can perform i`tikaf in the mosque, as the mosque is the best place for devotion to worship and remembrance of Allah, unlike the house which does not have the spiritual atmosphere of the mosque. Most scholars are of the view that it is not permissible for a woman to perform it in her own prayer room at home.
And touch them not, but be at your devotions in the mosques [i.e. while being in the state of i`tikaf]. ” (Al-Baqarah 2:187)
To know more about the ruling of i`tikaf for women at home, watch this interesting talk with Dr. Muhammad Salah.
Source: Huda Youtube Channel.
title: Step by Step Guide to Prayer by E-Da`wah Committee,
Step by Step Guide to Prayer
In the Name of Allah, the Most Gracious, the Most Merciful. Peace, mercy and blessings upon our Prophet Muhammad.
The Prayer is one of the main and most important pillars in Islam. It is a connection between a person and Allah, the Creator.
A person must pray five times a day as Allah Almighty prescribed and made it obligatory upon each Muslim to pray five times a day.
A Muslim must cover his `awrah (private parts) and what is meant by awrah? It is the part that a person should cover while praying.
For a man, `awrah is from his navel until his knee and this is the minimum requirement for a man to pray.
For a woman, a Muslim woman must cover all her body except her face and hands.
As we mentioned in another video, a person must perform wudu’ (ablution) before prayer. After that, a person can offer prayer.
First, a person has to make niyyah (intention) in his heart that he is going to offer a certain prayer.
For example, a person will come and stand making intention in his heart not by saying that I would like to pray so and so prayer and I am in the Masjid to pray so and so prayer.
This comes with the action of going to the mosque to pray a certain prayer.
So, you stand and make intention first.
Second, you have to face the qiblah. What is the qiblah?
This is the direction that each Muslim should face which is the direction of the Ka`bah in Makkah.
So, after making intention and standing straight with your feet, body and face; a person should put his hand like this above his shoulders or between his shoulders and ears.
So, a person can do like this or like this and then say “Allahu Akbar”
“Allahu Akbar“ means Allah is the Greatest because you are standing in front of the Creator, Allah Almighty in the prayer.
After saying “Allahu Akbar”, you put your right hand on the left hand like this. It should be in the middle of your chest, on your chest or below the chest.
That is completely fine and there is no harm in it.
After making the takbirah (Alllahu Akbar) and putting your hands on your chest, you have to recite the opening of the prayer and there many openings for prayer. I am saying opening of the prayer not opening of the Qur’an (Surat Al-Fatihah).
So, first you say “Allahu Akbar” and then you do the opening and there are many openings as we said.
One of the most popular is, “Subhanaka allahumma wa bi hamdika wa tabara kasmuka wa ta`ala jadduka wa la ilaha ghairuka.”
After reciting this short du`aa’, you read the first chapter of the Qur’an, that is Surat Al-Fatihah. The Prophet (peace upon him) said, ” There is no prayer for the one who does not recite the Opening of the Book.” (Al-Bukhari)
So again, you raise your hands saying, “Allahu Akbar” and one of the important things is that a person should look downward at the place of (sujud) prostration.
So, “Allahu Akbar” and then looking down, the hands on the chest, reading the opening of the prayer which is “Subhanaka allahumma wa bi hamdika wa tabara kasmuka wa ta`ala jadduka wa la ilaha ghairuka.”
After that, a person should say, “A’udhu billahi minash shaitanir rajim.” Then recite: “Bismillahir rahmanir rahim.” After that, recite surat Al-Fatihah “Alhamdu lillaahi Rabbil ‘aalameen. Ar-Rahmaanir-Raheem. Maaliki. Yawmid-Deen. Iyyaaka na’budu wa lyyaaka nasta’een. Ihdinas-Siraatal-Mustaqeem. Siraatal-ladheena an`amta `alaihim ghayril-maghdoobi `alaihim wa lad-daalleen. (Ameen).”
“Ameen” is not part of the Fatihah but it is highly important to say it which means “O Allah, accept my du`aa‘”.
After reciting Surat Al-Fatihah and saying “ameen”, it is also highly recommended that a person read few verses or short surah (chapter of Qur’an). For example, after reading Al-Fatihah, you may read a short surah such as “Bismillahir rahmanir rahim
Qul hu wal lahu ahad, allahus samad, lam yalid wa lam yulad, wa lam ya kul lahu kufuwan ahad.”
After reading the short surah, a person should say “Allahu Akabr” and make ruku` (bowing). Then, one should say, “Subhana Rabbiyal Adhim.”
Both hands or both fingers should hold upon one’s knees by saying “Allahu Akbar” and holding both hands on the knees.
Also, one important thing is that your back and your head should be straight as much as possible.
Your back and your head should be straight as much as possible. Your head should not be down or up rather it should be straight with your back.
Then, you say “Subhana Rabbiyal Adhim.”
After coming back, you should say “Sami` Allahu liman hamidah Rabbana lakal hamd” while raising your hands only one time.
After that, it is very important to know that it is up to you to keep your hands on your chest or to say “Sami` Allahu liman hamidah Rabbana lakal hamd.” and wait for a while and then you go for prostration.
After making ruku`, a person should keep in his mind that he is going to make sujud.
The Prophet Muhammad (peace be upon him) told us that a person should make sujud (prostration) by all seven parts of the body and these parts are; face including nose, both hands, both knees and both feet.
So, both hands, both knees, both feet that are six parts and face including forehead and nose.
So, you will do “Sami` Allahu liman hamidah Rabbana lakal hamd.” and then you go to make prostration.
“Allahu Akbar” … “Allahu Akbar”
After coming from prostration, you should sit like that where your both hands are on your thighs near your knees.
Your right foot should be straight and your left foot should be on the ground.
While sitting, a person should say twice “Rabbighfir li”.
After saying that two times a person should go back to the prostration by saying “Allahu Akbar”.
By that, we completed our first rak`ah that contains your standing, saying “Allahu Akbar”, ruku` (bowing), coming back from ruku`, going to sujud, then coming back from sujud and sitting, going back to sujud again, and then standing up.
You do the same thing during the second rak`ah; you read surat Al-Fatihah, recite any of the short surahs or few verses form the Qur’an, then you go to ruku`, then come back from ruku` saying “Sami` Allahu liman hamidah Rabbana lakal hamd.”.
Then you make sujud and during it you say three times, “Subhana Rabbiyal A’la” and after that you come back and sit.
Then you go back to the second sujud and after that you should sit and finish your prayer if you are praying two-rak`ah prayer as in Fajr Prayer.
Now, we are going to sit and explain the second tashahud. After finishing the second rak`ah and second sujud, a person should sit like this putting his both palms or hands on his thighs. You will sit on your left foot and you will keep your right foot straight as you see.
After sitting into this position (the position of sujud), let’s say if you are praying Fajr which is only two rak`ahs (two units) you sit like this and point with your index finger towards the qiblah like this. You should say, Al-Tahiyyaatu Lillaahi wa’l-salawaatu wa’l-tayyibaat. Al-salaamu ‘alayka ayyuha’l-Nabiyyu wa rahmat-Allaahi wa barakaatuhu. Al-salaamu ‘alaynaa wa ‘ala ‘ibaad-illaah il-saaliheen. Ash-hadu an laa ilaaha ill-Allaah wa ash-hadu anna Muhammadan ‘abduhu wa rasuluh Allahumma salli ‘ala Muhammad wa ‘ala aali Muhammad kama salayta ‘ala Ibrahem wa ‘ala aali Ibrahem, innaka hamedun majeed. Allaahumma baarika ‘ala Muhammad wa ‘ala aali Muhammad kama barakta ‘ala Ibrahem wa ‘ala aali Ibrahem, innaka hameedun majeed”.
After this, a person should say “Assalamu alaikum wa rahmatullah”….”Assalamu alaikum wa rahmatullah” and by saying tasleem on both sides, you are done with your prayer.
If you are praying Zhuhr, `Asr, Maghrib or `Ishaa’ prayer that are more than two rak`ahs, what will you do?
You will only pray two rak`ahs and after that you will start saying the tashahud: Al-Tahiyyaatu Lillaahi wa’l-salawaatu wa’l-tayyibaat… and after saying Ash-hadu an laa ilaaha ill-Allaah wa ash-hadu anna Muhammadan ‘abduhu wa rasuluh, you will stand up and then continue praying the third or the fourth rak`ah. Then, you will sit and make the same position and complete your whole tashahud and after that you will finish your prayer by saying “Assalamu alaikum wa rahmatullah”….”Assalamu alaikum wa rahmatullah”.
By that, you are done with your prayer.
title: How and When to Pray the Duha Prayer?,
The Virtues of the Duha Prayer
Ishraq means the sunrise while Duha means the forenoon which comes after sunrise.
Abu Hurairah (may Allah be pleased with him) narrated: “My friend (the Messenger of Allah, peace be upon him) directed me to observe fasting for three days in every month, to perform two rak`ahs of Duha prayer at forenoon and to perform the Witr prayer before going to bed.” (Agreed Upon)
The Time of the Duha Prayer
The Messenger of Allah (peace be upon him) said: “Whoever prays Fajr (Dawn Prayer) in congregation, then sits remembering Allah until the sun rises and prays two rak`ahs, then for him is the reward like that of a Hajj and Umrah.” (At-Trimidhi)
It is clear that we are not allowed to offer any voluntary prayers after Fajr Prayer till sunrise which is equivalent to approximately 15 minutes.
The Ruling of the Duha Prayer
The most reliable view among scholars is that Duha Prayer is an emphatic sunnah (highly recommended). Abu Dharr (may Allah be pleased with him) said: “In the morning, alms are due for him, ever fastهىل is alms, every pilgrimage is alms, every utterance of “Glory to be Allah” is alms, every utterance of “Allah is most great” is alms, every utterance of “Praise be to Allah” is alms. The Messenger of Allah (peace be upon him) recounted all such good works. He then said: “Two rak`ahs which one prays in the Duha serve instead of that.” (Abu Dawud)
To know more about the virtues and rulings of offering the Duha Prayer, watch this interesting talk with Dr. Muhammad Salah.
Source: Huda Youtube Channel.
title: The Obligation of Attahiyat in Prayer,
The Obligation of Attahiyat in Prayer
Attahiyat is a very important supplication we repeat in our daily prayers. After completing the last sajdah of the second raka`h, one should raise his head saying: “Allahu Akbar“. Then, one sits the same as in between the two prostrations, putting one’s left hand on the left knee and right hand on his right knee. The fist of the right hand is to be fold up except for the index finger which is protruded. In this position, one should say, “At-Tahiyyatu Lillaahi was-salawaatu wat-tayyibaat. As-salamu ‘alayka ayyuha an-Nabiyyu wa rahmat-Allaahi wa barakaatuhu. As-salamu ‘alaynaa wa ‘ala ‘ibad-illah as-saliheen. Ash-hadu an laa ilaaha ill-Allah wahdahu lasharika lah wa ash-hadu anna Muhammadan ‘abduhu wa rasoluh… (All compliments, prayers and pure words are due to Allah. Peace be upon you, O Prophet, and the mercy of Allah and His blessings. Peace be upon us and upon the righteous slaves of Allah. I bear witness that there is no god except Allah and I bear witness that Muhammad is His slave and Messenger).
To know more about the virtues and importance of Attahiyat, you could watch this interesting talk with Dr. Muhammad Salah.
title: Scholarly Differences on Witr Prayer,
Scholarly Differences on Witr Prayer
Prayer is either obligatory (Wajib) or supererogatory (Sunnah). The most important of prayers are the obligatory five daily prayers. There is a consensus among Muslims that the one who denies or doubts their obligation is not a Muslim, as these prayers are among the pillars of Islam.
There are slight differences among the schools of Fiqh on how we pray, based on the available hadiths and references to each one of those scholars. For example, the Hanafi Madhhab are of the view that it is permissible to pray the three rak`ahs of witr continuously with a tashahhud after the second rak`ah similar to the Maghrib Prayer. However, the majority of scholars are of the view that it is permissible to pray the three rak`has of witr without sitting in the middle for tashahhud.
The Prophet (peace be upon him) recommended us to keep offering the witr Prayer, Ibn `Umar (may Allah be pleased with them) narrated that the Prophet (peace be upon him) said, “Make Witr prayer the last of your Salah at night.” (Agreed Upon)
`Ali ibn Abui Talib narrated that the Prophet (peace be upon him) said: “Allah is Witr (single, odd) and loves what is Witr. So perform Witr prayer. O followers of Qur’an, observe Witr (prayer).” (Abu Dawud)
For more information about the differences between the schools of Fiqh on witr prayer, enjoy watching this short talk with Dr. Muhammad Salah.
Source: Huda Youtube Channel.
title: Does Allah Need Our Salah?,
Does Allah Need Our Salah?
When you say you can’t pray, but Allah says yes, you can. So what?
Why must I pray if Allah does not need my prayer? Why such a burden and obligation? What for?
With that loaded schedule and hectic pace of life you (think) you don’t have the time to pray five times a day. Do you really believe that? Do we really have excuses to not pray?
Also, does Allah really care if I pray or not? Put it differently, does Allah need my prayer? Why I’m obliged to pray to Allah? What would it add to Him (Exalted is He) or to His kingdom?
But while we might raise all these questions we know that’s not the case- it’s not about God; it’s about us.
Then the question should be altered to: Why do we, humans, need to pray?
If you don’t feel that it’s a need in your life that you can’t manage without, then there’s a problem with you faith.
The fact is illustrated here by Nouman Ali khan answering a questioner, tackling all such striking inquiries….
Source: the deenshow
title: Removing Impurities By Dry Cleaning,
Removing Impurities By Dry Cleaning
Islam gives a great importance to the cleanliness and purity of one’s clothes. Almighty Allah says:
“And your clothing purify”. (Al-Muddaththir 74:4)
It is well-known that Impurities on clothes can be removed by washing by hand or washing machines; they can also be cleaned by dry-cleaning machines.
Most of the contemporary jurists are of the view that it is a fundamental condition to remove najasah (impurity or unclean substances) with water. It is the same ruling as purification from both minor and major hadath (performing ablution or ritual bath) that can be done with water.
Imam An-Nawawi (may Allah have mercy on him) said in Majmu` Al-Fatawa, “Purifying oneself from the hadath (both minor and major) and removing impurities can only be done by using clean and pure water. He also added, ‘This is the view of our school of Fiqh (Ash-Shafi`iah) and and the majority of the Salaf (rightly guided successors) and those who came after them.”
However, Imam Abu Hanifah sees that it is allowed to purify impurities with pure liquids that could remove it. Sheikh Ibn Taiymiyah also had the same opinion.
When Sheikh Ibn `Uthaimeen was asked about such ruling, he said, “Removing impurities is not an act of worship, rather the purpose of removing impurity is to remove the uncleaned substances, so whatever remove the impurity and its traces, then It is purifier, regardless it is done with water or anything else. Indeed, according to the more correct view which was favored by Sheikh Ibn Taiymiyah, if it is removed by means of sunlight and wind, then the place is purified, because it is as I said: the issue here is the impure substance, and wherever the impure substance is found, that place is regarded as impure, and when it is removed the place goes back to its original state.”
At the end, there seems to be nothing contrary to remove impurities and uncleaned substances on clothes by dry cleaning.
By: Editorial Staff
title: What Is the Ruling of Du`aa’ between the Two Prostrations?,
Du`aa’ between the Two Prostrations
What is the ruling of making du`aa’ (supplication or invocation) while sitting between the two sajdahs (prostration) in prayer?
Narrated `Abdullah ibn `Abbas (may Allah be pleased with him) narrated that the Prophet (peace be upon him) used to say between the two prostrations: “O Allah, forgive me, have mercy on me, guide me, heal me, and provide for me.” (Abu Dawud)
The majority of the scholars are of the view that saying “Rabi Aghfir li” between the two prostrations is mustahab (desirable) and not wajib (obligatory) because the Prophet (peace be upon him) did not order the person who did not know how to pray to say it. However, the Hanbali school of Fiqh (jurisprudence) is of the view that it is a wajib (obligatory).
Watch this short talk about the ruling on du`aa’ between the two prostrations, with Dr. Muhammad Salah.
title: Reciting Other Surahs after Al-Fatihah in the 3rd and 4th Rakahs: Permissible?,
Reciting Other Surahs After Al-Fatihah in the 3rd and 4th Rakahs
Abu Qatadah (may Allah be pleased with him) narrated on the authority of his father that the Messenger of Allah (peace be upon him) would recite in the first two rak`ahs of the Zuhr (noon Prayer) and `Asr (Afternoon prayer) the opening chapter of the Book (Al-Fatihah) and another surah. He would sometimes recite loud enough to make it audible to us and would recite in the last two rak`ahs Surat Al-Faitihah (only).” (Muslim)
It was also narrated that Jabir ibn `Abdullah said: “We used to recite the Opening of the Book (Surah Al-Fatihah) and a Surah behind the Imam in the first two rak`ahs of the Zhuhr and the `Asr prayers, and in the last two rak`ah (we would recite) the Opening of the Book (Surah Al-Fatiha).” (Ibn Majah)
There is a consensus among the jurists that it is not recommendable to recite a Surah or short verses from the Quran after the third and fourth raka`ahs during the obligatory prayer.
Watch this short talk to know more about this ruling with Dr. Muhammad Salah.
title: Offering Obligatory Prayer before Its Time: Permissible?,
Ruling on Offering Obligatory Prayer before Its Due Time
Is it allowed to offer an obligatory prayer before its fixed time?
Almighty Allah says:
Indeed, prayer has been decreed upon the believers a decree of specified times. (An-Nisa’ 4:103)
There is a consensus among scholars that offering an obligatory prayer before the adhan (call of prayer) or its fixed time is not allowed and such prayer is not valid. A person who does not have an excuse and he/she can pray on time then he/she must pray on time. One cannot pray before the fixed time just because he is busy or he has engaged with something.
To know more about the ruling of praying before the fixed time, you could watch this short talk with Dr. Muhammad Salah.
Source: Huda Youtube Channel.