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Benefit: The Permissibility of Joining Between More Than One Intention in a Single Supererogatory Prayer

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

Shaykh ʿAbd al-Raḥmān ibn Nāṣir al-Saʿdī: From the blessings of Allāh [upon us] is that a single action can take the station of multiple actions. [For example] if one enters into the masjid at the time of the rātibah prayer [i.e designated Sunnah prayers before or after the compulsory prayer], and he prays two rakʿahs, with the intention to fulfil the rātibah prayer and also the Sunnah prayer for entering the masjid, he has indeed received their virtues.

Likewise, one is able to combine the Sunnah prayer for making ablution or even the istikhārah prayer and other than them from the [nawāfil] prayers alongside one’s intentions [to pray the Rātibah and sunnah prayer of entering the masjid].

Translator's note: We understand from this that it is permissible to have more than one intention while carrying out a single Nāfilah prayer (i.e two units of prayer). We learn from this that we can pray two rakʿahs while having the intention of the Sunnah of Ẓuhr, Sunnah of ablution, Sunnah of entering the masjid and even the prayer of istikhārah.

Source: al-Qawāʿid wa-al-ʾUṣūl al-Jamāʿah, pg.90.
Translated by: Munīb al-Ṣumālī 

Benefit: The Rukūʿ of the Messenger (ṣallallāhu ʿalayhi wa-sallam)

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

The Rukūʿ of the Messenger (ṣallāllahu ʿalayhī wa-sallam) Shaykh Muḥammad ibn ʿUmar Bāzmūl Taken From the Book: Sharḥ Ṣifah Ṣʿalát al-Nabī' (Explanation of the Prophet's Prayer Described) [currently being translated].

What is the description of the rukūʿ? The description of the rukūʿ is that the individual bends his back and places his hands upon his knees; his back is to be level to the point that if a person were to come with a hollow plate and place it upon his back it would remain in its place. So this indicates that the back is level. The author (Shaykh al-Albānī), may Allāh have mercy upon him, has mentioned in that which he has cited from the aḥadīth, that the Messenger (sallāllahu ʿalayhī wa-sallam), when he would bow, would spread his back to the point that if someone were to pour water upon it then it would remain in its place. Because then back is level and is not curved (or bent). As for the head and the neck, then he would not droop his head, meaning he would not bend it towards the ground. Nor would he raise it, meaning he would not raise it higher that the level of his back. And he is to place his head and neck even with the level of his back. What is affirmed, as the author has mentioned, in the aḥadīth, is that the Messenger (sallāllahu ʿalayhī wa-sallam) would place his palms upon his knees. Not upon his thighs above the knees. Nor upon the shin below the knees. He would separate his fingers and firmly grasp his knees with his hands as if he holding his knees. .1
1) Translated by Raha Batts

Benefit: The Ruling on One Who Died and He Did Not Pray

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

[Q]: A brother from an  MSA (Muslim Students' Association) in Maʿan, Jordan asks in his question: What is the ruling on one who died and did not pray [during his lifetime], though his parents are Muslim? And, how should he be treated with respect to the washing [of his body], shrouding, and prayer over him, burial, supplication, and asking for mercy upon him?

[A]: Any responsible adult, who dies [knowing the Islamic ruling concerning prayer] and did not pray, is a disbeliever. He is not washed or prayed over, nor is he buried in the Muslim cemetery. His [Muslim] relatives do not inherit from him. Rather, his wealth is for the Muslim’s state treasury, according to the strongest opinion amongst the scholars. [This is] based on the authentic ḥadīth [in which the] Prophet [ṣallallāhu ʿalayhī wa-sallam] stated: “Between a man and shirk [associating partners with Allāh] and kufr [disbelief] there stands his abandonment of the prayer.” This was reported by Imām Muslim in his Ṣaḥīḥ. The Prophet [ṣallallāhu ʿalayhī wa-sallam] also stated: “The vow [religious commitment] that is between us and them [the hypocrites] is the prayer. He that abandons it has committed disbelief.” This was reported by Aḥmad and the compilers of the sunan with an authentic chain from the ḥadīth of Buraydaah raḍī Allāhu ‘anhu.

And, ʿAbdullāh ibn Shaqīq al-‘Uqaylee, the noble follower, may Allāh’s mercy be upon him, stated: “The companions of the Prophet [ṣallallāhu ʿalayhī wasallām] did not consider abandonment on anything as disbelief, except [the abandonment of] the prayer.” And, the aḥādīth and reports with this connotation are many.

This is regarding the one who abandoned [prayer] due to laziness and who did not deny it as being obligatory. And, for the one who doesn’t accept it as being compulsory, then he is a disbeliever (also), who apostatized from Islām, according to all of the people of knowledge.

We beseech Allāh to set aright the affairs of the Muslims and to [lead them to] pursue the straight path, for He is the All-Hearing Responder. 


Published in the Arabic magazine, issue #187 in the month of Sha’baan, 1413 Hijr (Majmūʿ al-Fataawa of Shaykh ibn Bāz) 
Original Arabic: http://www.binbaz.org.sa/book/m010.pdf  - See page #250
Translated by Umm Ṣufyān

In Pursuit of Happiness

  Hasan al-Ṣumālī

A khuṭbah (sermon) delivered on a topic that has spawned countless books, philosophies, groups, fraternaties, organisations and movements - yet whether rich or poor, famous or not, the path to happiness is available to all, if we only look for it properly!

Laying Down Important Foundations Concerning Purification and Worship in Islām


“Say: Verily my Prayer, and my Sacrifice, and my living and my dying are for Allāh, Lord of the Worlds, having no associate. This is what I was commanded with, and I am the first of the Muslims” [Sūrah al-Anʿām, 6:162-163]. A comprehensive guide to purification and prayer for both men and women, young and old – who have entered into the fold of Islām.

On the Imamate of Women


A brief article showing that it is permissible for the women to lead the Prayer.

On the Placing of Hands in Prayer during Qiyām


A lengthy discussion from the work, Tuḥfat al-Ahwadhī of al-Mubārakfūrī showing the validity of the various narrations enjoining placing one's hands upon the chest.

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