AboutAbo Muhammed Samir Faid Expertise I can answer questions from non-Muslims who are curious about Islam (InShaaAllah)
I can answer questions about: Islam in general, Comparison between Islam and Christianity, Islamic principles vs. common cultural practices of Muslims. Experience :B A in Shari'ah 1995 from Islamic Universty in Medina in Saudi Arabia.
Imam and answer questions about Islam in Ministry of Awqaf and Islamic Affairs in Qatar
Experience Islam the final revelation from God to all mankind,pure and clear, free of confusion and contradiction, with a preserved Book
Organizations Imam and answer questions about Islam in Ministry of Awqaf and Islamic Affairs in Qatar
Education/Credentials B A in Shari'ah 1995 from Islamic Universty in Medina in Saudi Arabia
Islam is not a new religion , but a final restatement of the original revelation that has been conveyed to humanity by messengers and prophets sent by GOD
The original, unchanged revelations given to Abraham and other prophets(like Moses and Jesus ) reaching back to Adam all came from the One True God(The Creator). This common origin explains their similarities in many beliefs and values
However, over time the teachings of the various religions, due to a variety of reasons, have become distorted and mixed with made-man ideas.
The last Prophet and Messenger of God, Muhammad , who is a direct descendant of Abraham through his first born son, Ishmael, was sent with the Last Guidance, Revelation and Testament, the Holy Qur'an(koran) to amend and correct the changes and corruption made to the the "Torah" which was sent to Moses and theTrue Gospel of Jesus.To say the truth ,God preserved all the other Holy Books plainly by preserving His Last Book the Holy Qur'an(koran)which contains the right and the truth of all that was changed in those other Books.
Islam teaches us that we must pray directly to God without an intermediary and no soul can bear the burden of another and that the nature of humanity is good, and we did not inherit sin from Adam. Each soul comes into being free of sin.Some religions say that human beings, due to their sinfulness, cannot approach God without an intermediary -- which mistakenly implies that God is unable or unwilling to forgive human-beings directly. False religions seek to get people to despair of the Mercy of God. Once they are convinced that they cannot approach God directly, people can be mislead into turning to false gods for help. These "false gods" can take various forms, such as saints, angels, or someone who is believed to be the "Son of God" or "God Incarnate".
The oneness and universality of God's message requires that people accept all the messengers of God. Rejecting one of them amounts to rejecting them all. The Jews reject Jesus's mission and Muhammad's mission; the Christians reject Muhammad's mission; whereas the Muslims accept them all, but reject incorrect historical interpretations and human elements in these missions.
You can do that now as you are reading these lines is to pronounce the two confirmations and attestations of faith, here it is
I BEAR WITNESS THAT THERE IS NO GOD WORTHY OF WORSHIP EXCEPT ALLAH ( ARABIC WORD MEANS ONE GOD-THE CREATOR). AND I BEAR WITNESS THAT MUHAMMAD IS HIS SERVANT AND MESSENGER. I BEAR WITNESS THAT JESUS IS HIS SERVANT AND MESSENGER.
For more info
http://www.islamdoor.com
http://thetruereligion.org
I encourage Christians and other religions to learn about Islam from Muslim sources and The Basis Of The Muslim Belief and not rely on second hand information which in many cases is distorted or contains a deep seated anti Muslim agenda. This is indeed a more scholarly approach
There are good and bad followers in every religion. The correct thing to do is to judge a religion by its documented revelation from God and the prophet who brought that revelation.
BestWishes
your brother in humanity
Question hi im 22yrs old and have just started to pray and learning to pray and i have a question,, i work afternoon shifts at work which means i start at 3pm and finish at 12am and i can only pray the first to prayers of the 5 daily and just wondering if theres another way round it, like if i can pray the rest after work or so ...
Answer It is allowed for a person to combine the zuhr and 'asr salah, either during the time of the earlier or the later salah, or the maghrib and 'isha prayers if he is in one of the following circumstances:
Volume 2, Page 115b: Combining the salah at 'Arafa and al-Muzdalifah
The scholars are in agreement that one is to combine the zuhr and 'asr prayer during the time of the zuhr prayer, at 'Arafa [during the performance of the pilgrimage], and the maghrib and 'isha prayers during the time of the 'isha at muzdalifah, following the example of the Prophet.
Volume 2, Page 115c: Combining the salah during traveling
Most of the people of knowledge are of the opinion that it is permissible to combine two prayers during the time of either one of them while traveling, regardless of whether the person is actually on the road or has stopped at a place for some time.
Mu'azh reports that while the Prophet was at Tabuk and the sun had passed the meridian, the Prophet sallallahu alehi wasallam combined the zuhr and 'asr prayers before he started his journey. If he started his journey before the sun passed its meridian, he would delay the zuhr prayer until the time when he stoppped for the 'asr prayer. He would do likewise for the maghrib prayer. If the sun set before he began his journey, he would combine the maghrib and 'isha prayers [at that time]. If he began a journey before the sun had set, he would then combine them at the time of 'isha. This is related by Abu Dawud and at-Tirmizhi who call it hasan.
Kuraib reported that Ibn 'Abbas said: "Shall I not inform you of the salah of the Prophet sallallahu alehi wasallam during a journey?" We said: "Certainly." He said: "If the sun passed its meridian while he stopped, he would combine the zuhr and 'asr prayers before remounting [i.e., moving on]. If the sun had not passed its meridian while he had stopped [i.e., before breaking camp], he would travel until the time of the 'asr prayer and then he would combine the zuhr and 'asr prayers. If the sun set while he had stopped, he would combine the magrib and 'isha prayers. If that did not occur while he had stopped, he would ride until the 'isha time and then combine them." This is related by Ahmad.
Ash-Shaf'i has something similar in his Musnad, namely that when he [the Prophet] set out to travel before the sun passed its meridian, he delayed the zuhr prayer and combine it with the 'asr during the time of the 'asr salah. Al-Baihaqi recorded it with a good chain and he says: "To combine the two prayers due to traveling is something that is well-known and was practiced by the companions of the Prophet sallallahu alehi wasallam and those who followed them."
Imam Malik records in al-Muwatta' from Mu'azh that the Prophet sallallahu alehi wasallam delayed his salah one day during the battle of Tabuk and then went and prayed the zuhr and 'asr prayers together. Then he returned and went back again and said the maghrib and 'isha prayers together.
Commenting on this report, ash-Shaf'i says: "His statement, 'then he returned and left again,' only refers to a situation where the Prophet was staying in a certain place [i.e., he was not traveling from one site to another] . "
Ibn Qudamah mentions the preceding hadith and writes in al-Mughni: "Ibn 'Abdul-Barr said: 'That hadith is sahih and its chain is confirmed. The people who are familiar with the life history of the Prophet say that the battle of Tabuk took place in the ninth year of the hijrah. This hadith is a clear proof and the strongest evidence against those who claim that one can only combine the prayers while one is actually moving from one site to another as the Prophet was settled and was not traveling since the Prophet was staying in his tent and would come out and combine two prayers and then return to his tent. Muslim recorded this hadith in his Sahih and stated: 'He would pray the zuhr and 'asr together and the maghrib and 'isha together. One must follow this hadith as it is confirmed [to be authentic] and it is a clear statement on this rule and there is nothing which contradicts it. The permission to combine the salah is a concession for anyone who is traveling but it is by no means confined to just those times when the person is actually on the road [i.e., traveling from one place to another]. The same is the case for shortening the salah and for wiping over the socks, but it is best to delay it.'": Having the intention to combine is not a condition for combining or shortening the salah. Ibn Taimiyyah holds: "That is the position of the majority of the scholars. When the Prophet combined the salah with his companions or shortened the salah with them, he never ordered any of them to make the intention for combining or shortening the salah. In fact, when he left Medinah for Makkah, he prayed two rak'at without combining the salah, and then he prayed the zuhr prayer at 'Arafa without telling the people that he intended to pray the 'asr right afterward, next he prayed the 'asr with them and they did not have the intention to combine their prayers, and in that combination he prayed the latter salah early. When he went from Medinah, he led the people in the 'asr salah at Zhul-Halifah and he did not order them to make the intention to shorten the salah.": Concerning offering the two combined prayers right after each other, Ibn Taimiyyah writes: "The correct opinion is that it is not a necessary condition to do so under any circumstances, neither during the time of the first salah nor during the time of the latter salah. There is no such limit in the shari'ah and doing so would defeat the purpose of the concession [i.e., permission to combine the two salah]." Ash-Shaf'i says: "It is quite permissible for a person to pray the maghrib in his house with the intention of combining the prayers and then go to the mosque to pray the 'isha." A similar statement has been related from Ahmad.
Volume 2, Page 117: Combining two prayers during rain
Al-Athram records in his Sunnan that Abu Salamah ibn 'Abdurrahman said: "It is a sunnah to combine the maghrib and 'isha prayers when it is raining." Al-Bukhari records that the Prophet sallallahu alehi wasallam combined the maghrib and 'isha prayers on a rainy night.
A summary of the opinions of the different schools of fiqh on this point follows:
The Shaf'i school says that it is allowed for the resident to combine the zuhr and 'asr or the maghrib and 'isha, praying each pair in the time of the earlier salah only, given that it is raining when one begins the earlier prayer and it is still raining by the time one begins the second prayer.
According to the Maliki school, it is allowed to combine the maghrib and 'isha in the mosque at the time of the maghrib due to rain or expected rain, if there is mud and darkness along the way, or if there is a lot of mud and it prevents the people from wearing their shoes. Nevertheless, he dislikes that the zuhr and 'asr should be combined due to rain.
According to the Hanbali school, it is only allowed to combine the maghrib and 'isha in the time of the former or the latter due to snow, ice, mud, severe cold, or rain which soaks the clothes. This concession is allowed only for one who prays with a congregation in the mosque and who comes from a distance over which he could be harmed by the rain. However, for one who prays in a congregation in his house or whose path to the mosque is covered or protected, or for one whose house is right next to the mosque, it is not allowed to combine the salah.
Volume 2, Page 118: Combining the two prayers due to some illness or other excuse
Ahmad, Qadi Hussain, al-Khattabi, and al-Mutawali of the Shaf'i school are of the opinion that it is allowed to combine two prayers, either during the time of the earlier or later salah, due to illness as it is a greater hardship than rain. An-Nawawi says: "This is a strong opinion based on [sound] evidence." In al-Mughni it is stated: "The illness which permits one to combine the prayers is the one which would otherwise cause hardship and more weakness [if he prayed each salah separately]."
The Hanbali school is the most accommodating as it allows one to combine the prayers, at the time of the early or later salah, for one who is ill as well as for the woman who is breast-feeding and will face hardship in cleaning her dress for every salah, for the woman who is plagued by a prolonged flow of blood, for the person who cannot control his urine, and for one who cannot purify himself or herself, and for the one who fears for his life, property, or family.
Ibn Taimiyyah says: "Among the opinions the most accommodating on this question is that of the Hanbali school which allows one to combine the prayers if he is busy (since an-Nasa'i has related something to that effect from the Prophet sallallahu alehi wasallam) and they also say that the cook and baker, and so forth., may also combine their prayers if they fear their wealth (i.e., their investment or what they are working on) will otherwise be ruined."
Volume 2, Page 118a: Combining two prayers due to some pressing need
Imam an-Nawawi writes in his commentary on Sahih Muslim: "The majority of the scholars are of the opinion that it is allowed for the resident to combine the prayers due to some pressing need. This is the statement of Ibn Sireen and Ashhab from the companions of Malik, and al-Khattabi records it from al-Qifal and ash-Shaf'i and from Abu Ishaq al-Maruzi, and from a number of as-hab al-ahadith, and it is the conclusion of Ibn al-Munzhir. This is supported by the statement of ibn 'Abbas: 'The Prophet combined his salah because he did not want to put his ummah to hardship, and not because of illness or any other reason."' The hadith from Ibn 'Abbas, mentioned previously, has been recorded by Imam Muslim who states: "The Messenger of Allah combined the zuhr and 'asr and then the maghrib and 'isha in Medinah without there being any danger or rain." Ibn 'Abbas was asked: "What did he desire by that action?" He replied: "He did not want any hardship for his ummah." Al-Bukhari and Muslim record from him that the Prophet prayed seven rak'at and eight rak'at, i.e., the zuhr and 'asr together and the maghrib and 'isha together, in Medinah. Muslim also records from 'Abdullah ibn Shaqiq that 'Abdullah ibn 'Abbas addressed the people one day after the 'asr salah until well after the sun had set and the stars began to appear. The people said to him: "The prayer, the prayer." A man from the tribe of Taim continuously repeated: "The prayer, the prayer." Ibn 'Abbas said: "Are you teaching me the sunnah? May you have no mother." Then he said: "I saw the Messenger of Allah combine the zuhr and 'asr and the maghrib and 'isha." 'Abdullah ibn Shaqiq commented: "I felt some uneasiness in my heart about what he had said, so I went to Abu Hurairah to ask him about that, and he confirmed what Ibn 'Abbas had said."
Volume 2, Page 119: Validity of combined prayers after their legal excuse ceases to exist
In al-Mughni it is stated: "If someone performs both prayers at the time of the earlier salah and then his reason for doing so ceases to exist after he has completed the salah and before the time of the next salah begins [i.e., the next salah being the one which he had just prayed during the earlier time], then what he has done is sufficient for him and he need not repeat the second salah at its proper time. Since he performed the salah in a proper manner, he is free from any extra obligation due to that action. He fulfilled his obligation during a circumstance in which he had some legal excuse, and his action is not invalidated by the fact that this excuse no longer exists. This is similar to the case of a person who performe tayammum, and after he finishes his salah, he finds water."
Volume 2, Page 119a: Prayer on a ship, train or plane
A salah on a ship, train, plane, and so on, is valid and there is no dislike for such an act as it makes life easier for the one performing it. Ibn 'Umar says: "I asked the Prophet sallallahu alehi wasallam about salah on a ship and he said: 'Pray standing upon them unless you fear that you will be drowned [i.e., the boat might capsize]."' This is related by ad-Daraqutni and by al-Hakim. The later grades it sahih according to the criteria of al-Bukhari and Muslim.
'Abdullah ibn Abi 'Utbah reports: "I accompanied Jabir ibn 'Abdullah and Abu Sa'id al-Khudri and Abu Hurairah on a boat, and they prayed standing in a congregation, with one of them as their imam, although they could have gone ashore [if they had so desired]." This is related by Sa'id ibn Mansur.
Volume 2, Page 119b: Some supplications for the traveler
It is preferred for the traveler to say, upon leaving his house: "In the name of Allah, the Exalted! We have trusted in Allah. There is no power or might, save with Allah. O Allah, I seek refuge in Thee from being misguided and from misguiding others, or that I stray from Your path or cause others to stray from Your path, or that I am wronged or that I do wrong to others, or that I act foolishly or have someone act foolishly with me."
Then, the person may say whatever he wishes of the supplications which have been recorded from the Prophet, sallallahu alehi wasallam. Here are some of them:
'Ali ibn Rabi'ah narrates: "'Ali was brought a riding animal. When he put his foot in the stirrup, he said: 'In the name of Allah.' Then, when he sat on it, he said: 'Praise be to Allah. Glory be to the One Who made this subservient to us for we were not able to make [it subservient] and it is to our Lord that we will return.' He then praised Allah three times and extolled His greatness three times and then said: 'Glory be to You; there is no God but Thee. I have wronged my soul, so forgive me. No one forgives sins, except You.' Then, he laughed. I said to him: 'Why do you laugh, commander of the faithful?' He replied: 'I saw the Messenger of Allah doing the same and then laughing. I asked him: "What makes you laugh, O Messenger of Allah?" He said: "The Lord is pleased with His slave who says: 'O Lord, forgive me,' and He says: 'My slave knows that no one forgives sins, save I.'" This is related by Ahmad and Ibn Hibban, and by al-Hakim who says it is sahih according to the criteria of Imam Muslim.
Al-'Azdi reports that Ibn 'Umar taught him that the Messenger of Allah would extol Allah's greatness three times while seating himself on his camel for a journey. Then he would say: "Glory be to the One who made this subservient to us for we were not able [to make it subservient]. It is to our Lord that we shall return. O Allah, we ask of Thee, in this journey of ours, righteousness and piety and to (be able to) perform such deeds that are pleasing to You. O Allah, make this journey of ours easy for us and make its length short for us. O Allah, companion on this journey and the One who looks after our family and property in our absence. O Allah, I seek refuge in Thee from the difficulty of traveling and the unhappiness in what I see and in finding that something harmful has happened when I return to my property and family."
When he would return from his journey he would add: "Returning [are we] repentant, serving and praising our Lord." This is related by Ahmad and Muslim.
Ibn 'Abbas reports that when the Prophet desired to travel, he would say: "O Allah, You are my companion in my travels and the One Who looks after my family [while I am gone]. O Allah, I seek refuge in You from unworthy travel companions and an unpleasant situation upon my return. O Allah, make the distance short for us and the travel easy for us." When he desired to return, he would say: "We are returning, [while] repenting to Allah, worshipping our Lord and praising Him." When he would enter upon his family, he would say: "We are repenting to our Lord. We hope that none of our sins would remain." This is related by Ahmad, at-Tabarani, and al-Bazzar with a sahih chain.
'Abdullah ibn Sarjas reports that, when the Prophet had to travel, he would say: "O Allah, I seek refuge in You from the difficulty of the journey, and sorrow on return, and disorder after things are set right, from the cry of the oppressed, and from seeing harm having come to our property and family."
And when he returned he would make a similar supplication, but instead of saying: "from seeing harm having come to our property and family," he would mention family first and then property. This is related by Ahmad and Muslim.
Ibn 'Umar reports that when the Prophet went out for a battle or a journey, and night came upon him, he would say: "O Earth, my Lord and your Lord is Allah. I seek refuge in Allah from your evil and the evil of what is on you and the evil of what has been created upon you and the evil of what walks upon you. I seek refuge in Allah from lions and large black snakes, and from snakes and scorpions, and from the evil or all that inhabit the land, and the evil of a father and what he has fathered." This is related by Ahmad and Abu Dawud.
Khaulah bint Hakim as-Sulimiyah reports that the Prophet sallallahu alehi wasallam said: "Whoever stops at a stopping place should say: 'I seek refuge by the perfected word of Allah. the Exalted, from the evil of what has been created,' then nothing will harm him until he leaves that stopping place." This is related by the group, save al-Bukhari and Abu Dawud.
'Ata ibn abi Marwan states from his father that Ka'b took an oath by the One who opened up the sea for Moses that Suhaib related to him that whenever the Messenger of Allah sallallahu alehi wasallam saw a city which he wished to enter, he would say: "O Allah, Lord of the seven heavens and what they shade, Lord of the seven earths and what they carry, Lord of the satans and those that they misguide, Lord of the winds and what they blow away, I ask of You for the good of this city and the good of its inhabitants and the good of what is in it. I seek refuge in You from its evil and the evil of its inhabitants and the evil of what is in it." This is related by an-Nasa'i, ibn Hibban, and al-Hakim who calls it sahih.
Ibn 'Umar says: "We would travel with the Messenger of Allah, and when he would see the city that he wished to enter, he would say: 'O Allah, give us blessings from what is in it,' three times. And, 'Allah, give us provisions from its harvest and make us beloved to its inhabitants and make the pious people of its inhabitants beloved to us." This is related by at-Tabarani in al-Ausat with a good chain.
'Aishah says: "Whenever the Messenger of Allah came to a place that he wished to enter he would say: 'O Allah, I ask of you of the good of this place and the good of what you have collected therein. O Allah, grant us provisions from its harvest and protect us from its diseases. Make us beloved to its inhabitants and make the pious people of its inhabitants beloved to us.' This is related by ibn as-Sani.
Abu Hurairah reports that when the Prophet sallallahu alehi wasallam was on a journey and daybreak approached he would say: "Let one listen and witness the praise of Allah and His good favor toward us. Our Lord, accompany us and show us favour [as we] seek refuge in Allah from the hell-fire." This is related by Muslim.
