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The “SAHEEFA” Chapter on Prayer

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    Posted: 10 April 2005 at 11:53pm
Bi ismillahir rahmanir raheem

assalamu alaikum

The following is Chapter 6 of The “SAHEEFA” entitled Prayer.

The Saheefa is a summary of the obligatory portion of Fiqh according to the school of Imam Abu Hanifa, in the matters of salat, siyam, zakat, hajj, and others. This text is intended to provide the basic obligatory knowledge according the Hanafi school of Fiqh. For proofs and validity of extraction from the Qur’an and Sunnah, refer to Hanafi Fiqh references such as, Al-Hidaya, Rad-Al-Muhtar, and Al-Hashiya by Imam Ibn Abideen, Imam Sarkhasi compilations, and other Hanafi Scholars, may Allah have mercy on them all.

Prepared by the needy to Allah’s Mercy
Muhammad bin Yahya Ninowy
May Allah forgive him, his fathers and the believers.

If any one would like the full work please pm me and i will email it it to you it is a word document 54 pages long and is similar in style to what is bellow.

CHAPTER SIX
SALAT (PRAYER)

6.1 Times for Salat
The following are the times:
1) the noon prayer (Dhuhr) [four (4) rak’ahs].
2) Its time begins when the sun has declined westward from the middle of the sky and remains until the length of the shadow of an object becomes equal to that of the object per se, in addition to the length of the shadow of that object when the sun was at its zenith (mid-day) [according to Imams Muhammad and Abu Yusuf (r.a.)]. According to Imam Abu Hanifa, it is when the shadow of an object is twice its length in addition to the shadow of it at zenith;
3) the mid-afternoon prayer (Asr) [four (4) rak’ahs].
4) Its time begins after Dhuhr ends, and remains until sunset;
5) the sunset prayer (Maghrib) [three (3) rak’ahs].
6) Its time begins after sunset and remains until the disappearance of the redness in the western horizon according to Imams Muhammad and Abu Yusuf, and the whiteness following the redness according to Imam Abu Hanifa;
7) the nightfall prayer (Isha') [four (4) rak’ahs].
8) Its time begins when Maghrib time ends and remains until the appearance of the true dawn (Fajr Sadiq); and
9) the dawn prayer (Fajr) [two (2) rak’ahs].
10) Its time begins when the second dawn (fajr sadiq) rises (i.e. the lateral whiteness on the horizon) and remains until sunrise (Shuruq).


6.2 Salatul-Witr
Witr is wajeb according to Imam Abu Hanifa, and is a sunnah prayer according to the two companions and Imam Shafi’iy (may Allah be pleased with them all). Witr consists of three rak’ahs uninterrupted (differing from Imam Shafi’iy) with a supplication (Qunoot) before the last ruku` with elevating the hands while doing takbeer for the qunoot. The time for Salatul-Witr is the same as that of the Isha`. Witr should not be performed with a group in other than the month of Ramadan.


6.3 Disliked and Prohibited Times
The following apply:
1) salat is not permissible at the rising of the sun, nor at its stationary point at midday, nor at its setting;
2) if the sun is setting, one does not perform Janazah prayer, nor make the sajdah of recitation, nor perform any other prayer except the `asr of that day;
3) it is disliked to perform voluntary prayers after fajr salat until the sun rises, and after `asr salat until the sun sets. There is no harm in praying missed prayers during these two times, and similarly performing prostrations of recitation, and praying Janazah. One does not perform the two rak`ah of circumambulation (tawaf); and
4) it is disliked to perform any optional prayers after dawn and before fajr other than the two sunnah rak`ah of fajr.


6.4 Adhan
Adhan is a Sunnah (and so is the iqama).


6.5 Prerequisites of Salat
The following are the prerequisites:
1) purity from hadath (one who absolutely can not find any means to remove the filth, prays on his state, and is not obligated to repeat his prayer);
2) purity from filth (one who absolutely has no means of purification from filth, prays on his state, and is not obligated to repeat his prayer);
3) to cover the nakedness:
· the nakedness of a man is that which is beneath the navel down to and including the knee.
· the body of a free woman is all nakedness, except for her face, her hands and her feet.
· One who absolutely has nothing to cover the nakedness with, prays on his naked state preferably sitting, but if he wants to stand it is permissibleto intend the specific salat into which one is entering, with an intention not separated from its Takbeer with any action;
4) to face the qiblah. If someone does not know where the qiblah is, and there is no one around him/her who knows, one exercises his/her best judgment and prays. Then, if someone finds out that he/she was mistaken, by being informed after he/she had prayed, one is not obligated to repeat. If someone finds that out while he/her is engaged in the salat, one must turn to the qiblah direction and continue;
5) conviction that the time has entered.


6.6 The Fard (Integrals) of Salat
The essentials of salat are six, as follows:
1) the takbeer (takbiratul-ihram).
2) If one says, instead of takbir, Allahu ajall, or Allahu a`zam, or Ar-Rahman akbar, it suffices him according to the Imam and Imam Muhammad. Al-Qadi said: wording of takbeer must be uttered;
3) standing;
4) recitation.
· The minimum recitation that suffices in salat, according to the Imam, is at least one Ayah of the Qur’an. Abu Yusuf and Muhammad said: no less than three short verses or one long verse is sufficient;
· recitation is obligatory in the first two rak`ah of fard, but one has the choice in the last two. If one wishes, he can recite, if he wishes he can make tasbih, and if he wishes he can remain silent;
· recitation is obligatory in every rak`ah of nafl, and in all rak`ahs of witr;
5) ruku`;
6) sujud.
7) If he restricted himself to one of the nose and forehead it is permissible according to the Imam. Imam Abu Yusuf and Muhammad said: it is not permissible to restrict oneself to the nose without a valid excuse.
8) If he prostrated on the winding of his turban or the end of a garment it is disliked. One should make sujud on his clear forehead and nose;
9) vi) the final sitting, for the measure of the tashahhud.


6.7 The Wajeb (Obligations) of Salat
The following are the wajebs:
1) recitation of al-Fatihah in every rak`ah;
2) adding a surah (or three verses) in the first two rak`ahs of fard, and in every rak`ah of witr and nafl;
3) standing up after ruku`;
4) making sujud on the forehead and nose;
5) tranquility in each position (ruku`, standing after it, sujud, sitting between the two sajdah);
6) the middle sitting;
7) recitation of the tashahhud in the every sitting;
8) The tashahhud is that one say, At-tahiyyatu lillahi was-salawatu wat-tayyibatu. as-salamu `alayka ayyuhan-nabiyyu wa-rahmatullahi wa-barakatuh. as-salamu `alayna wa-`ala `ibadillahis-salihin. ash-hadu an la ilaha illallahu wa-ash-hadu anna muhammadan `abduhu wa-rasuluh;
9) standing up for the third rak`ah without delay after the tashahhud;
10) the words of salam;
11) vocalizing the vocal rak`ahs for the salat-leading imam, and subduing the subdued ones for all;
12) the qunut of witr;
13) the takbirs of the two Eids;
14) maintaining the sequence.


Everything beyond the above is sunnah.


* General Rules

1) Fards (integrals of Salat are compulsory for its validity).
2) Wajebs (obligations) of Salat are obligatory. If one leaves out one wajeb purposely, it is considered “Makruh Tahrimi” and he must repeat it and sujudu-assahu is not sufficient to make it up. If one simply forgot one of the wajebs of Salat without the intention of doing so, he may perform sujudu-assahu after the salam, and does not have to repeat it.


6.8 Disruptors and Nullifiers of Salat
The following apply:
1) one should not eat or drink, nor commit any other significant act;
2) if hadath overtakes him, he turns away, and if he was imam, he appoints a replacement;
3) if he slept and had an erotic dream, or became insane, or lost consciousness, or laughed out loud, he re-starts the wudu and salat;
4) if he spoke in his salat, intentionally or by mistake, his salat is nullified;
5) exposure of the nakedness, or presence of filth greater than the excusable amount, for the duration of three (3) tasbih, nullifies the salat;
6) if one who had performed tayammum saw water while in his salat, his salat is nullified;
7) if he had wiped on his khuffs and the time-limit for his wiping expired; or
8) if he took off his khuffs with a gentle motion;
9) if he had been illiterate and then learned a surah while in prayer; or
10) if he had been naked, and then found a garment while in prayer; or
11) if he had been gesturing, and then became capable or performing ruku` and sujud; or
12) he remembered that there is a salat due upon him before this salat; or
13) if he had been an excused person, and then his excuse ceased.


6.9 Situations which Necessitate or Permit Breaking the Prayer
The following apply:
1) to save life;
2) to prevent injury to others; and
3) it is permissible to break salat upon the threat of theft or harm of his own or someone else’s property.


6.10 Sujud-Assahu (Prostration of Inattentiveness)
1) The prostration of inattentiveness is wajeb, for excess or deficiency, and it is preferred after salam. Then, he performs two sajdah, then he sits, performs tashahhud and then performs salam.
2) Sujud Assahu is due if one added to the salat an action which is of its manner but not part of it, or by abandoning a wajeb, such as in abandoning the recitation of the Opening of the Book, or the qunoot, or the tashahhud, or the takbeers of the two Eids, or the imam’s raising his voice in that which should be subdued, or subduing it in that which should be audible.
3) The inattentiveness of the imam makes the sujud obligatory on the follower, but if the imam does not make the sujud, the follower does not make the sujud either. If the follower commits an act of (sahu) inattentiveness, then sujud assahu is not due on the imam or on the follower.
4) Someone who inattentively omitted the first sitting, and then remembered while he was still closer to the sitting position, should sit down and recite the tashahhud. But, if he was closer to the standing position, he should not go back, but should prostrate for inattentiveness at the end.
5) Someone who inattentively missed the last sitting and thus stood up for a fifth rak`ah should return to the sitting as long as he has not performed sajdah (for the fifth). He cancels the fifth rak`ah and performs the prostrations of inattentiveness. If he bound the fifth rak`ah with a prostration, his fard is invalidated, and his salah turns into nafl, and he must add a sixth rak`ah to it.
6) If he sat in the fourth rak`ah for the measure of the tashahhud, and then stood up without performing salam, thinking it to be the first sitting, he goes back to sitting as long as he has not prostrated for the fifth rak`ah, and then he performs salam. If he bound the fifth with a sajdah, he adds another rak`ah to it, and his salat has been performed. The two extra rak`ah are nafl for him. He should perform the Prostrations of Inattentiveness.
7) Someone who has a doubt in his salat, such that he does not know whether he prayed three or four rak`ah, then:
o if this is the first time it happened to him, he re-starts the salat.
o if he is in doubt often during salat, then he builds upon his strong inclination if he has an inclination. If he does not have an idea, he builds upon certainty.


6.11 Group Prayer (Salatul-Jama’ah)
Jama`ah is an emphasized sunnah.

Regulations for the Follower
1) Entering a Salat as a follower needs two intentions: the intention of salat and the intention of following.
2) The follower does not recite behind the imam (Imam Shafi’iy necessitates reciting the Fatiha).
3) Whoever followed an imam, and then came to know that the imam was not on the state of wudu, repeats the prayer.

About the Imam of the Salat
1) The most worthy of people of leading Salat are the one who recites the Qur’an best (according to Abu Yusuf); if they are equal in that, then the most knowledgeable of the sunnah; if they are equal in that then the one who appears to have more taqwa of them; if they are equal in that then the eldest; if they are equal in that then if one of them is a shareef (descendant of the Prophet), etc.
2) It is disliked to appoint an imam who is a slave, a transgressor, a blind man, and an illegitimate child, but if they took the lead, it is valid
3) The imam should not prolong the salat.
4) It is permissible :
o that one with tayammum leads people with wudu.
o that one who wiped on khuffs leads people who washed their feet.
o a standing person may pray behind one sitting.

Miscellaneous Issues Regarding Salat and Imam

1) It is not permissible for men to follow a woman or a non-pubescent boy.
A clean person should not pray behind one with a constant drip of urine, nor should a clean woman pray behind one with istihadah.
2) A reciter should not pray behind an unread.
3) A clothed person should not pray behind a naked.
4) One who performs ruku` and sujud should not pray behind one who is gesturing.
5) One who is performing fard should not pray behind one who is performing nafl, nor behind one who is performing another fard (differing from Imam Shafi’iy who sees it valid).
6) One performing nafl may pray behind one performing fard.

Arrangement of Rows (Sufoof in Salat)
1) Someone who prays with one follower makes him stand on his right. If they are two or more, then he steps ahead of them.
2) The men line up, and then behind them the boys, and then the women at the back.
3) If a woman stands beside the imam, the two of them taking part in one and the same salat, his salah is spoiled if he intended leading the salat, but if he did not intend to lead her in salat, his salat is valid and hers is spoiled.
4) It is disliked for women to pray in jama`ah on their own, but if they do then the imam stands in their midst.


6.12 Other Kinds of Prayers

Missed Prayers
1) Whoever misses a prayer makes it up when he remembers it, and necessarily performs it before the prayer of the time, unless he fears missing the time of the current prayer, in which case he first performs the prayer of the time, and then makes up the missed prayer.
2) If he missed many prayers, he makes them up in sequence, as they were originally due, unless the missed prayers are equal to or exceed six (6) prayers, in which case the sequence is waived in them.


Prayer of the Traveler

Qualification:
1) Distance between him and his destination is three (3) days and nights journey, according to the progress of a camel or by foot.
2) The disobedient and the obedient on a journey are equal in the dispensation (differing from Imam Shafi’iy who considers a disobedient ineligible for this facilitation).


Number of Rak`ah:

1) The fard of the traveler is two (2) rak`ah in every four-rak`ah prayer (differing from Imam Shafi’iy). It is not permissible to add two more to them. But, if he prayed four rak`ah, and had sat in the second for the tashahhud, the first two rak`ah suffice him for his fard, and the last two are nafl for him. However, if he did not sit for the tashahhud in the first two rak`ah, his salah is invalidated.
2) One who intends to travel and sets out prays two rak`ah instead of four when he passes the developed area.
3) When a traveler leads residents in two rak`ah, he performs taslim, and then the local residents complete their salah. It is recommended for him, when he performs taslim, to say, ‘Complete your salah, for we are journeying people’.
4) Whoever misses a prayer on a journey, makes it up as two rak`ah even if he makes it up back at his hometown. Whoever missed a prayer in residence makes it up as four rak`ah even if he makes it up on a journey.


Breaking the Journey:
1) He continues to apply the regulations of travel until he intends to remain in a city fifteen (15) days or more, at which point he is required to pray in full. If he intends to remain less than that, he does not pray in full.
2) Someone who enters a city, and does not intend to remain there fifteen (15) days, but rather says each day, ‘Tomorrow I will depart, or the day after I will depart,’ until he remains in this way for years remains a traveler, and thus prays two rak`ah.
3) When an army enters the land of war, and then intend to remain there fifteen (15) days, they do not pray the salat in full.
4) When the traveler enters his home-town, he prays the salah in full, even if he did not intend to remain there.


Jumu`ah Prayer
Conditions for Validity:
1) Jumu`ah is not valid except in a large town, or in the prayer-ground of the large town. It is not permissible in villages.
2) It is not permissible to establish it except with the ruler, or one whom the ruler has appointed.
3) It is valid in the time of zuhr, and it is not valid after it.
4) Among its conditions is the khutbah before the salat.
5) Among its conditions is a group (jama`ah). Their minimum according to Abu Hanifah is three apart from the imam. Abu Yusuf and Muhammad said two apart from the imam and according to Imam Shafi’iy 40 accountable local male residents.
6) Jumu`ah is not obligatory on a traveler, nor a woman, nor a sick, nor a slave, nor a blind person. But, if they attend and pray with the people, it suffices them for the fard of the time.


Sunnah Aspects of the Khutbah:
1) When the imam comes emerges on the minbar on the day of Jumu`ah, people stop performing salat, and stop talking until he has finished his khutbah.
2) When the imam ascends the minbar, he sits down, and the mu’adh-dhin calls the second adhan in front of the minbar.
3) The imam delivers two khutbahs, separating them with a sitting.
4) The imam delivers the khutbah standing, in a state of purity.
5) If he delivered the khutbah sitting, or not in a state of purity, it is valid, but disliked.
6) When he has finished from the khutbah, the mu’adh-dhin calls the iqamah for the salat, and prays.


Prayers of the Two Eids
Eid al-Fitr:
· It is recommended on the day of fast-breaking (fitr) for the person, before leaving for the prayer-ground:
o to eat.
o to perform ghusl.
o to apply perfume (non-alcohol containing kind).
· One sets out for the Salat-ground. According to Abu Hanifah, one does not say takbeer audibly on the way to the Salat-ground. According to the two companions and Imam Shafi’iy, one says takbeer audibly.


Eid al-Adha:

· It is recommended on the day of sacrifice (adha) for the person, before leaving for the prayer-ground:
o to delay eating until having finished from the salat.
o to perform ghusl.
o to apply perfume (non-alcohol containing kind).
· One sets out for the salat-ground, pronouncing takbeer audibly.


Salat al-Eid:
· One does not perform nafl salah in the salat-ground before salat al-Eid.
· Salat becomes permissible when the sun ascends a spear’s height after sunrise, and it remains until zenith (mid-day).
· The imam leads the people in two rak`ah.
o in the first rak`ah he says the opening takbeer, and three takbeers after it. then, he recites the Fatiha and a surah with it. Then, he says takbeer, going into ruku` with it.
o then, he starts the second rak`ah with recitation. When he has finished from the recitation, he says three takbeers. He says a fourth takbir, going into ruku` with it.
o one raises one’s hands in the takbeers of the two eids.
· Then, he delivers two khutbahs after the salat teaching people about Sadaqat al-Fitr and its regulations on Eid al-Fitr. On Eid al-Adha he delivers two khutbahs after the salat teaching people about the sacrifice and the Takbeers of Tashriq.
· Whoever misses salat al-Eid with the imam does not make it up.


The Takbeers of Tashriq:

· The first of the takbeers of tashriq is after salat al-fajr on the day of `Arafah. According to Abu Hanifah, the last of it is after salat al-`asr on the first day of sacrifice. Abu Yusuf and Muhammad said: it lasts until salat al-`asr of the last of the days of Tashriq.
· The takbir is after the fard prayers, and it is that one say: Allahu Akbar Allahu Akbar, La ilaha illallahu Wallahu akbar, Allahu Akbar wa-Lillahil-Hamd.


Salatul Janazah (Funeral Prayer)

Preparation of the Body:
· When death approaches a man, he is turned towards the qiblah on his right side, and the Two Testifications are suggested to him.
· Then, when he dies, they shut his jaws and close his eyes.
· When they want to wash him, they place him on a ghusl-table, place a cloth over his nakedness and remove his clothes. They perform wudu for him, but do not rinse his mouth, nor his nostrils unless he was in janabah. Then, they pour water over him. The ghusl-table is perfumed three times. Pure water may be used or better yet water can be boiled with lote-leaves, or with stalwart. His head and beard are washed with marsh mallow. Then, he is made to lie on his left side, and is then washed with water and lote-leaves until it is seen that the water has reached to that part of the body adjacent to the ghusl-table. Then, he is made to lie on his right side, and then washed with water and lote-leaves until it is seen that the water has reached to that part of the body adjacent to the ghusl-table. Then the washer makes him sit up, and to lean against him, and he wipes his stomach with a gentle stroke. Then, if anything emerges from him, he washes that area, but does not repeat his ghusl.
· Then, he wipes him with a cloth and puts him in his shrouding garments. He puts hunut on his head and his beard, and camphor on the places of prostration.
· Any fetus that produces a sound after birth is prayed upon. If it did not produce a sound, it is wrapped in a cloth, and it is not prayed upon.


Shrouding:
· The sunnah is that a man be shrouded in three (3) shrouds: a waist-wrapper (izar), an upper garment (qamis) and a wrapper (lifafah), but it is permissible with just two shrouds. When they want to wrap the wrapper around him, they begin with the left side, putting the shroud over it, then the right side. If they fear the shroud may unfold from him, they tie it.
· A woman is shrouded in five (5) garments: a waist-wrapper, an upper-garment, a scarf, a piece of cloth with which her breasts are tied, and a wrapper. It is permissible with just three (3) shrouds. The scarf should be on top of the upper-garment under the wrapper. Her hair is placed on her chest.
· The deceased’s hair is not combed, nor his beard, nor are his nails cut, nor is her hair braided.
· The shrouds are perfumed with incense an odd number of times before he is inserted into them.
· When they are done with this, they pray over him.


Salatul-Janazah:
· The Caliph or whom he appointed should perform the prayer, or of course, the waliyy.
· The prayer is:
o that one says a takbeer, extolling Allah, the Exalted, after it.
o then, one says a takbeer, and then sends salutations on the Prophet (sallallahu alayhi wa aalihi wa sallam).
o then one says a takbeer, supplicating for himself, for the deceased and for the Muslims.
o then one says a fourth takbeer and and then taslim.
· If he was buried without the prayer being performed upon him, it is performed over his grave.


Burial:
· Then, when they carry him in his coffin, they hold its four ‘legs’, and walk with it swiftly without racing.
· Then, when they reach his grave, it is disliked for people to sit before it is let down from the men’s shoulders.
· The grave is dug and an incision is made in the qiblah-side wall.
· The deceased should be entered from the side adjacent to the qiblah. When he is placed in the incision, the one placing him says, Bismillah wa-`ala millati Rasulillah, and faces him to the qiblah. He unties the knot, and arranges unbaked bricks. It is disliked to use baked bricks and wood. There is no harm in using straw in addition.
· Then, the soil is piled on. The grave is raised like a camel’s hump, and not flattened.


The prayer of the Martyr

· The martyr (shaheed) is someone whom the pagans killed, or who was found in the battle-field with the mark of wounding on him, or who was killed wrongfully by the Muslims and for whose death blood-money (diyya) did not become due initially.
o One who is killed in a prescribed punishment, or retaliatory execution, is washed and prayed upon.
o Those rebels (plural is: bughat) and highway robbers who are killed are not prayed on even though they are still considered muslims.
· The martyr is shrouded and prayed upon, but he is not washed. Abu Hanifa says if the Shaheed was on Janabah when martyred, then he is washed. The martyr’s blood is not washed off him, nor are his clothes removed, but furs, khuffs, padded garments and weapons are removed from him.
· One who lingered in dying is washed. Lingering is:
o that he eat, or drink.
o receive medical treatment.
o remain alive until the time of one salat passes over him while he is conscious.
o that he be transported from the battle-field alive.
Rasul Allah (sallah llahu alaihi wa sallam) said: "Whoever knows himself, knows his Lord" and whoever knows his Lord has been given His gnosis and nearness.
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Post Options Post Options   Thanks (0) Thanks(0)   Quote rami Quote  Post ReplyReply Direct Link To This Post Posted: 11 April 2005 at 12:03am
Bi ismillahir rahmanir raheem

if anyone is interested,

Aspects of the Salaat with evidences used by the Hanafi Madhhab
Sifatus Salaah The Method of Salaah in the Light of Authentic Ahadith
Shaikh Muhammad Ilyas Faisal,
Madina al-Munawwara
Rasul Allah (sallah llahu alaihi wa sallam) said: "Whoever knows himself, knows his Lord" and whoever knows his Lord has been given His gnosis and nearness.
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Post Options Post Options   Thanks (0) Thanks(0)   Quote jalillah Quote  Post ReplyReply Direct Link To This Post Posted: 11 April 2005 at 12:42am
thank you assalamulaikum...
May Allah Bless those who seek the truth......Allah Stands Alone in truth..
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Post Options Post Options   Thanks (0) Thanks(0)   Quote rami Quote  Post ReplyReply Direct Link To This Post Posted: 11 April 2005 at 3:07am
Bi ismillahir rahmanir raheem

alhamdulillah you liked it Jalillah If ayou would like the full work please pm.

I just noticed you are from australia, have you visited www.islamicsydney.com they have an excelent forum for australian muslims.
Rasul Allah (sallah llahu alaihi wa sallam) said: "Whoever knows himself, knows his Lord" and whoever knows his Lord has been given His gnosis and nearness.
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Post Options Post Options   Thanks (0) Thanks(0)   Quote Nausheen Quote  Post ReplyReply Direct Link To This Post Posted: 14 April 2005 at 4:08pm

Auzubillahi minash shaitan ir rajeem,

Bismillah ir rahman ir rahim,

Assalamulaiakum Brother Rami,

Here is a technical question for you.

testing you a little

 

What is the difference between a valid salat and a proper salat?

Can a salat be valid, still it may not be proper?

Maa salaama,

Nausheen

<font color=purple>Wanu nazzilu minal Qurani ma huwa

Shafaa un wa rahmatun lil mo'mineena

wa la yaziduzzalimeena illa khasara.
[/COLOR]
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Post Options Post Options   Thanks (0) Thanks(0)   Quote rami Quote  Post ReplyReply Direct Link To This Post Posted: 15 April 2005 at 8:18pm
Bi ismillahir rahmanir raheem

assalamu alaikum sister

hmmm, another little question. people may start to think i actually know something

A valid salat in one which is done corectly, and all its integrals are fulfilled.

which is the bare minimum of what a salat should be.

A proper salat ( i am assuming your use of the word proper) is one which is valid (the bare minimum is done) and effort is put in to make it meaningful. Meaning the quality of the salat is above bare minimum ie effort is put in to concentrate and stay focused, attempt to involve the heart and connect it to allah in the prayer, basically steps towards acheiving khushu and ihsan in the prayer.



Rasul Allah (sallah llahu alaihi wa sallam) said: "Whoever knows himself, knows his Lord" and whoever knows his Lord has been given His gnosis and nearness.
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Post Options Post Options   Thanks (0) Thanks(0)   Quote Nausheen Quote  Post ReplyReply Direct Link To This Post Posted: 15 April 2005 at 8:51pm

Auzubillahi minash shaitan ir rajeem,

Bismillah ir rahman ir rahim,

Walaikum assalam brother,

Jazak allah khair for your input.

Maa salaama.

 

 



Edited by Nausheen
<font color=purple>Wanu nazzilu minal Qurani ma huwa

Shafaa un wa rahmatun lil mo'mineena

wa la yaziduzzalimeena illa khasara.
[/COLOR]
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