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Best of you

29. "The best of days that you should perform cupping are the 17th, 19th and 21st of the month. I did not pass a single gathering of angels on the night of Isrâ' except that they would say to me, 'O Muhammad, perform cupping!'" [Ahmad, Sahîh]

Quotes to remember

20. The Messenger of Allah ﷺ said, “He who is victorious over his passion at the time of anger is the strongest among you. He who forgives having the power to release (his anger and take revenge) is the most patient among you.” (a-Baihaqi in Shu’ab al-Imaan)

Salafs sayings

Abu ad-Dardaa narrated [Saheeh Muslim, No.6588]: The Messenger of Allaah said: «No believing servant supplicates for his brother behind his back (in his absence), except that the Angels say: "The same be for you too".»
al-Imaam an-Nawawee comments [Riyaadh as-Saaliheen #1494]: This hadeeth makes it evident that one who prays for someone in his absence also stands to benefit from it because the angel appointed for the task of praying for those who pray for others will pray for him, saying, "O Allaah! Grant him also the same which he has asked for others".


 

This is Hajj Fatwa

Book 4: The Book of Prayers (Kitab Al-Salat)

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The Book of Prayers (Kitab Al-Salat)


INTRODUCTION

Prayer is the soul of religion. Where there is no prayer, there can be no purification of the soul. The non-praying man is rightly considered to be a soulless man. Take prayer out of the world, and it is all over with religion because it is with prayer that man has the consciousness of God and selfless love for humanity and inner sense of piety. Prayer is, therefore, the first, the highest, and the most solemn phenomenon and manifestation of religion.

The way in which prayer is offered and the words which are recited in it explain the true nature of religion of which it is the expression of man's contact with the Lord.

Prayer in Islam gives in a nutshell the teachings of Islam. The very first thing which comes into prominence in Islamic prayer is that it is accompanied by bodily movements. It implies that Islam lifts not only the soul to the spiritual height, but also illuminates the body of man with the light of God-consciousness. It aims at purifying both body and soul, for it finds no cleavage between them. Islam does not regard body and soul as two different entities opposed to each other, or body as the prison of the soul from which It yearns to secure freedom in order to soar to heavenly heights." The soul is an organ of the body which exploits it for physiological purposes, or body is an instrument of the soul" (Iqbal, Reconstruction of Religious Thought in Islam, p 105), and thus both need spiritual enlightenment.

Secondly, Islamic prayer does not aim at such a spiritual contact with God in which the world and self are absolutely denied, in which human personality is dissolved, disappears and is absorbed in the Infinite Lord. Islam does not favour such.