The Night of Al-Mi’raj (Muhammad’s Ascension) & Salah

As’salamu Alaikum Wa Rahmatu Allah Wa Barakatuhu

 (Allah’s peace, mercy and blessings be upon you)

Praise be to Allaah and peace and blessings be upon the Messenger of ALLAH and upon his family and companions.

The Night of Al-Mi’raj (Muhammad’s Ascension) & Salah 

It is narrated on the authority of Abu Dhaar (r a) that the Messenger of Allah (pbuh) said, “While I was at Mecca the roof of my house was opened and Gabriel descended, opened my chest, and washed it with Zam-zam water. Then he brought a golden tray full of wisdom and faith and having poured its contents into my chest, he closed it. Then he took my hand and ascended with me to the nearest heaven, when I reached the nearest heaven, Gabriel said to the gatekeeper of the heaven, ‘Open (the gate).’ The gatekeeper asked, ‘Who is it?’ Gabriel answered: ‘Gabriel.’ He asked, ‘Is there anyone with you?’ Gabriel replied, ‘Yes, Muhammad is with me.’ He asked, ‘Has he been called?’ Gabriel said, ‘Yes.’ So the gate was opened and we went over the nearest heaven and there we saw a man sitting with some people on his right and some on his left. When he looked towards his right, he laughed and when he looked toward his left he wept. Then he said, ‘Welcome! O pious Prophet and pious son.’ I asked Gabriel, ‘Who is he?’ He replied, ‘He is Adam and the people on his right and left are the souls of his offspring. Those on his right are the people of Paradise and those on his left are the people of Hell and when he looks towards his right he laughs and when he looks towards his left he weeps.

Then he ascended with me till he reached the second heaven and he (Gabriel) said to its gatekeeper, ‘Open (the gate).’ The gatekeeper said to him the same as the gatekeeper of the first heaven had said and he opened the gate.” Anas (r a) said: “Abu Dhar (r a) added that the Prophet (pbuh) met Adam (a a s), Idris (a a s), Moses (a a s), Jesus (a a s) and Abraham (a a s), he (Abu Dhar) did not mention on which heaven they were but he mentioned that he (the Prophet (pbuh) met Adam (a a s) on the nearest heaven and Abraham (a a s) on the sixth heaven.” Anas (r a) said, “When Gabriel along with the Prophet (pbuh) passed by Idris (a a s), the latter said, ‘Welcome! O pious Prophet and pious brother.’ The Prophet (pbuh) asked, ‘Who is he?’ Gabriel replied, ‘He is Idris.’ The Prophet (pbuh) added, ‘I passed by Moses (a a s) and he said, “Welcome! O pious Prophet and pious brother. ” ‘I asked Gabriel, “Who is he?” Gabriel replied, “He is Moses.” Then I passed by Jesus (a a s) and he said, “Welcome! O pious brother and pious Prophet.” I asked, “Who is he?” Gabriel replied, “He is Jesus.”

Then I passed by Abraham (a a s) and he said, “Welcome! O pious Prophet and pious son.” I asked Gabriel, “Who is he?” Gabriel replied, “He is Abraham.” The Prophet (pbuh) added, “Then Gabriel ascended with me to a place where I heard the creaking of the pens.” Ibn Hazm (r a) and Anas bin Malik (r a) said: The Prophet (r a) said, “Then Allah  enjoined fifty prayers on my followers. When I returned with this order of Allah , I passed by Moses (a a s) who asked me, ‘What has Allah  enjoined on your followers?’ I replied, ‘He has enjoined fifty prayers on them.’ Moses (a a s) said, ‘Go back to your Lord (and appeal for reduction) for your followers will not be able to bear it.’ (So I went back to Allah and requested for reduction) and He reduced it to half. When I passed by Moses (a a s) again and informed him about it, he said, ‘Go back to your Lord as your followers will not be able to bear it.’ So I returned to Allah and requested for further reduction and half of it was reduced. I again passed by Moses (a a s) and he said to me:’Return to your Lord, for your followers will not be able to bear it. So I returned to Allah  and He said,
‘These are five prayers and they are all (equal to) fifty (in reward) for My Word does not change.’ I returned to Moses (a a s) and he told me to go back once again. I replied, ‘Now I feel shy of asking my Lord again.’ Then Gabriel took me till we reached Sidrat-il-Muntaha (Lote tree of the utmost boundary) which was shrouded in colors, indescribable. Then I was admitted into Paradise where I found small (tents or) walls (made) of pearls and its earth was of musk. ”

[Saheeh Bukhaaree, Volume 1, Book 8, Hadeeth Number 345; Saheeh Muslim, Volume 1, Book 1, Hadeeth Number,309, 313 and 314]

Salah: Life’s Forgotten Purpose

As’salamu Alaikum Wa Rahmatu Allah Wa Barakatuhu

(Allah’s peace, mercy and blessings be upon you)

 

Man has taken many journeys throughout time. But there is one journey that nobody has ever taken.

Nobody—except one.

On a vehicle no man has ever ridden, through a path no soul has ever seen. To a place no creation has ever before set foot. It was the journey of one man to meet the Divine. It was the journey of Muhammad ﷺ, prophet of God, to the highest heaven.

It was al Israa wal Miraaj (the magnificent journey).

On that journey Allah took his beloved prophet ﷺ to the seventh heaven—a place not even angel Gibreel could enter. In the Prophet’s mission on earth, every instruction, every commandment was sent down through angel Gibreel. But, there was one commandment that was not. There was one commandment so important, that rather than sending angel Gibreel down with it, Allah brought the Prophet ﷺ up to Himself.

That commandment was salah (prayer). When the Prophet ﷺ was first given the command to pray, it was to be fifty times in a day. After asking Allah to make it easier, the commandment was eventually reduced to five times a day, with the reward of the fifty.

Reflecting upon this incident scholars have explained that the process of going from fifty to five was a deliberate one, intended to teach us the true place salah should hold in our lives. Imagine for a moment actually praying fifty times a day. Would we be able to do anything else but pray? No. And that’s the point. What greater way than that to illustrate our life’s true purpose? As if to say, salah is our real life; all the rest that we fill our day with…just motions.

And yet, we live as if it’s exactly the opposite. Salah is something we squeeze into our day, when we find time—if that. Our ‘lives’ don’t revolve around salah. Salah revolves around our ‘lives.’ If we’re in class, salah is an afterthought. If we’re at the mall, the Macy’s sale is more urgent. Something is seriously wrong when we put aside the very purpose of our existence in order to watch a basketball game.

And that is for those who even pray at all. There are those who have not only put aside their life’s purpose, they have abandoned it completely. What we often don’t realize about the abandonment of salah is this: No scholar has ever held the opinion that committing zina (fornication) makes you a disbeliever. No scholar has ever held the opinion that stealing, drinking or taking drugs makes you a disbeliever. No scholar has even claimed that murder makes you a non-Muslim. But, about salah, some scholars have said he who abandons it, is no longer Muslim. This is said based on ahadith such as this one:

“The covenant between us and them is prayer, so if anyone abandons it, he has become a disbeliever.” [Ahmad]

Imagine an act so egregious that the Prophet ﷺ would speak about it is such a way. Consider for a moment what satan did wrong. He didn’t refuse to believe in Allah. He refused to make one sajdah. Just one. Imagine all the sajdahs we refuse to make.

Consider the seriousness of such a refusal. And yet, think how lightly we take the matter of salah. Salah is the first thing we will be asked about on the Day of Judgment, and yet it is the last thing that is on our mind. The Prophet ﷺ said:

“The first thing which will be judged among a man’s deeds on the Day of Resurrection is the Prayer. If this is in good order then he will succeed and prosper but if it is defective then he will fail and will be a loser.” [Tirmidhi]

On that Day, the people of paradise will ask those who have entered Hell-fire, why they have entered it. And the Qur’an tells us exactly what their first response will be:

“What led you into Hell Fire? They will say: ‘We were not of those who prayed.” (Qur’an, 74:42-43)

How many of us will be among those who say “we were not of those who prayed, or we were not of those who prayed on time, or we were not of those who made prayer any priority in our lives?” Why is it that if we’re in class or at work or fast asleep at the time of fajr and we need to use the restroom, we make time for that? In fact, the question almost sounds absurd. We don’t even consider it an option not to. And even if we were taking the most important exam of our lives, when we need to go, we will go. Why? Because the potentially mortifying consequences of not going, makes it a non-option.

There are many people who say they don’t have time to pray at work or school, or while they’re out. But how many have ever said they don’t have time to go to the bathroom, so while out, at work or school have opted instead to just wear Depends? How many of us just don’t feel like waking up at Fajr time if we need to use the bathroom, and choose instead to wet our bed? The truth is we’ll get out of bed, or leave class, or stop work, to use the bathroom, but not to pray.

It sounds comical, but the truth is we put the needs of our body above the needs of our soul. We feed our bodies, because if we didn’t, we’d die. But so many of us starve our souls, forgetting that if we are not praying our soul is dead. And ironically, the body that we tend to is only temporary, while the soul that we neglect is eternal.

YASMIN MOGAHED

Salaat al-Tawbah

As’salamu Alaikum Wa RahmatAllahi Wa Barakatuhu

(Allah’s peace, mercy and blessings be upon you)

Praise be to Allah. By the mercy of Allaah towards this ummah, He has opened the gate of repentance to it, and it will not cease until the soul reaches the throat (at death) or the sun rises from the west.

By His Mercy to this ummah, He has prescribed for them an act of worship which is one of the best acts of worship, by means of which the sinner can draw close to his Lord with the hope of his repentance being accepted. This is salaat al-tawbah (the prayer of repentance) and there follow some issues that have to do with this prayer.

1 – The prayer of repentance is prescribed in sharee’ah

The scholars are unanimously agreed that the prayer of repentance is prescribed in sharee’ah. Abu Dawood (1521) narrated that Abu Bakr al-Siddeeq (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say:

“There is no one who commits a sin then purifies himself well and stands and prays two rak’ahs, then asks Allaah for forgiveness, but Allaah will forgive him. Then he recited this verse: ‘And those who, when they have committed Faahishah (illegal sexual intercourse) or wronged themselves with evil, remember Allaah and ask forgiveness for their sins; — and none can forgive sins but Allaah — and do not persist in what (wrong) they have done, while they know’ [Aal ‘Imraan 3:135].”

Classed as sahaah by al-Albaani in Saheeh Abi Dawood.

Ahmad (26998) narrated that Abu’l-Darda’ (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say:

“The one who does wudoo’ and does it well, then stands and prays two rak’ahs or four (one of the narrators was uncertain), in which he remembers Allaah and focuses well, then asks Allaah for forgiveness, He will forgive him.”

The editor of al-Musnad said: its isnaad is hasan. It was also quoted by al-Albaani in Silsilat al-Ahaadeeth al-Saheehah (3398).

2 – The reason for the prayer of repentance

The reason for the prayer of repentance is if a Muslim falls into sin, whether it is a major or minor sin, he has to repent from it straight away and it is recommended for him to pray these two rak’ahs. And when he repents he should do a righteous deed which is one of the best of deeds, namely prayer. So he may draw close to Allaah by means of this in the hope that He may accept his repentance and forgive his sin.

3 – The time for the prayer of repentance

It is mustahabb to offer this prayer when the Muslim has decided to repent from the sin that he has committed, whether this repentance comes immediately after committing the sin or later on. The sinner must hasten to repent but if he delays it, it will still be accepted, because repentance is accepted so long as one of the following impediments does not occur:

(i) When the soul reaches the throat (at death). The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Allaah will accept the repentance of His slave so long as the death rattle has not yet begun.”

Classed as hasan by al-Albaani in Saheeh al-Tirmidhi (3537).

(ii) When the sun rises from the west. The Prophet (peace and blessings of Allaah be upon him) said:

“Whoever repents before the sun rises from the west, Allaah will accept his repentance.”

Narrated by Muslim (2703).

This prayer is prescribed at all times including times when prayer is disallowed (such as after ‘Asr prayer), because it is one of the prayers that are done for a reason, so it is prescribed when the reason for it is present.

Shaykh al-Islam Ibn Taymiyah said:

Prayers which are done for a reason, such as the prostration of recitation, greeting the mosque, the eclipse prayer, prayer immediately after purifying oneself, as mentioned in the hadeeth of Bilaal, and istikhaarah prayer should not be delayed if the reason comes up at a time when prayer is disallowed, because delaying them may cause one to miss them, such as if the one who is praying istikhaarah may miss the thing concerning which he is seeking guidance if he delays the prayer. The same applies to the prayer of repentance. If a person commits a sin, then it is obligatory to repent straight away, and it is recommended for him to pray two rak’ahs, then repent, as it says in the hadeeth of Abu Bakr al-Siddeeq. End quote from Majmoo’ al-Fataawa (23/215).


4 – Description of the prayer of repentance

The prayer of repentance is two rak’ahs, as it says in the hadeeth of Abu Bakr al-Siddeeq (may Allaah be pleased with him).It is prescribed for the one who is repenting to pray alone, because it is one of the naafil prayers that it is not prescribed to offer in congregation. After that it is prescribed to ask Allaah for forgiveness, because of the hadeeth of Abu Bakr (may Allaah be pleased with him).There is no report from the Prophet (peace and blessings of Allaah be upon him) to say that it is mustahabb to recite any particular soorahs in these two rak’ahs, so the worshipper may recite whatever he wants. 

It is mustahabb for the penitent to strive hard in doing righteous deeds as well as offering this prayer, because Allaah says (interpretation of the meaning):

“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]

Among the best of righteous deeds that the penitent can do is giving charity, for charity is one of the greatest means of expiating sin. Allaah says (interpretation of the meaning):

“If you disclose your Sadaqaat (almsgiving), it is well; but if you conceal them and give them to the poor, that is better for you. (Allaah) will expiate you some of your sins” [al-Baqarah 2:271]

It is proven that Ka’b ibn Maalik (may Allaah be pleased with him) said, when Allaah accepted his repentance: O Messenger of Allaah, as part of my repentance I shall give up my wealth as charity for Allaah and His Messenger. The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Keep some of your wealth, for it is better for you.” He said: Then I shall keep my share in Khaybar. Agreed upon.

To sum up:

1- This prayer is proven from the Prophet (peace and blessings of Allaah be upon him).

2- It is prescribed when the Muslim repents from any sin, whether it is a major sin or a minor sin, and whether this repentance comes immediately after committing the sin or after some time has passed.

3- This prayer may be offered at any time, including times when prayer is disallowed.

4- It is mustahabb for the penitent to do some good deeds along with this prayer, such as charity etc.

May Allaah send blessings and peace upon our Prophet Muhammad and upon all his family and companions.

Ameen

Rewards and Benefits of Prayer

As’salamu Alaikum Wa RahmatAllahi Wa Barakatuhu

(Allah’s peace, mercy and blessings be upon you)

You should know – My dear Brother and Sister Muslim that the following has been authentically reported from our Messenger (S.A.W.S.) regarding the lessons, benefits and rewards of the five daily prayers:

1. That Allaah the Exalted wipes away sins by the five prayers.

2. That the five prayers are an expiation for what occurs between them, if major sins are avoided.

3. That sins burn and destroy a person and thus it is necessary to extinguish that with the prayers.

4. That the muslim reaches the level of the truthful and the martyrs on account of his prayers, charity and fasting.

5. The superiority of prayer[1] over other actions.

6. That Allaah the Exalted bestowed a favour upon that companion by entering him into Paradise before his brother who died as a martyr because he prayed more than him.

7. That the prayer is light which illuminates the path of the servant in this world and the hereafter.

8. That an abundance of prostrations and prayers is the way to accompany the Messenger (SA.W.S.) in Paradise.

9. That a two rakah prayer is more loved by the dead person than the world and what is in it.

10. That emptying the heart for Allaah in the prayer puts a person in the same condition as the day when his mother gave birth to him.

11. That should a person enter the Fire – refuge is sought from that – the angels will remove him from it and will recognise him by the marks of prostration.[2]

12. That the prayer participates in undoing the knots which Shaytaan places at the top of ones head.

13. That the night prayer is the most excellent prayer after the obligatory prayers.

14. That the one who prays at night obtains a reward which most of mankind do not.

15. Gratitude is shown to Allaah with the (obligatory) prayer and night prayer.

16. That the prayer most loved by Allaah is the prayer of Daawood (as) which is to pray for a third of the night and to sleep for two thirds of the night.[3]

17. That has Allaah has bestowed a favour upon His servant by the hour during the night in which the supplication is answered. It is befitting for the muslim that he aspires for it and seeks to find it so that he is given the good of this world and the Hereafter.

18. That the night prayer is an evidence for righteousness and taqwaa and it expiates the sins and prevents one from falling into them.

19. That Allaah Azzawajall covers the husband and wife who help each other in performing the night prayer with His mercy. If one of them refuses the other sprinkles water on his or her face.

20. That two rakahs of prayer at night makes a person amongst the men who remember Allaah often or the women who remember Allaah often.

21. That Allaah is amazed by the man who gets up from his sleep, leaving his bedsheet, his wife and his love for her in order to perform prayer. Allaah laughs at him and informs the angels about him.

22. That there is no jealousy or competition except with regard to two men, one of whom prays at night reciting the Qur’an which Allaah has bestowed upon him.

23. That whoever recited ten verses in the night (in prayer) will not be written amongst the heedless, a Qintaar of reward will be written for him and Allaah the Exalted will say to him: “Recite and rise by one degree with every verse”, until he comes to the last verse he knows. Allaah favours him by giving him eternity.

24. That whoever prays at night with a hundred verses is written amongst the devout worshippers and whoever prays with a thousand verses is written amongst the Muqantareen and whoever prays with two-hundred verses is written amongst the devout worshippers and sincere ones.

25. That the one who walks to the prayer (in the mosque) is raised in ranks and has his sins removed, both while he goes to the mosque and when he returns from it.

26. That for every step he takes he receives ten good deeds.

27. That the muslim is written amongst the worshippers from the time he leaves the house till he returns to it.

28. That the one receiving the greatest reward for the prayer is the one who walks the furthest towards it and and then the one further than him (from the mosque).

29. That one step which a servant takes to the prayer in congregation is counted as an act of charity for him.

30. That taking many steps towards the mosque is from ar-Ribaat (guarding the frontiers)

31. That every time a servant leaves for the mosque in the morning or the evening Allaah prepares for him a feast in Paradise.

32. That Allaah makes the light of those who walk throught the darkness to the mosques complete and perfect on the Day of Judgement.

33. That the reward for the one who leaves his house in a state of purity for the obligatory prayer is like the reward of the pilgrim in the state of ihraam.

34. That the one who leaves for the mosque has a guarantee from Allaah in that he should provide for him sustenance and suffice him (in his affairs).

35. That the one who walks for the prayer in congregation, after having beautified his wudhoo and travels to visit Allaah the Exalted, is bestowed with a great favour in that Allaah honours those of his servants who visit Him, and Allaah’s honouring of them is increasing their Eemaan, showing benevolence to them, rewarding them, raising their ranks, removing their difficulties and making their hearts content and happy.

36. The obligation to pray in congregation.

37. That the Prophet (sas) did not make a concession for the old blind man by allowing him to leave the congregational prayer. How then can those who are fit and well be allowed a concession?

38. That whoever abandons the congregational prayer has been threatened with heedlessness and having a seal placed on his heart.

39. That staying away from the congregational prayer is a sign of hypocrisy.

40. The extreme striving of the Companions (ra) for attending the congregational prayer inspite of difficult circumstances.

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Footnotes

1 Its condition is that the Aqeedah of the person is correct, sound and in accordance with the Pious Predecessors of this Ummah.

2 The condition for being removed from the fire due to the intercession of the angels (and others) is that a person should be from the People of Tawheed. Intercession is only for the People of Tawheed.

3 Due to his (sas) saying: “…He used to sleep half the night, then prayer for a third and then go to sleep for a sixth of it.” When a half is added to a sixth they give two-thirds.

English Translation by

Amjad ibn Muhammad Rafiq