Category Archives: Salaat/Namaaz

SAYINGS OF THE SAHABAH ON THE VIRTUES AND IMPORTANCE OF SALAAH WITH JAMA’AT

[By Jamiatul Ulama Gauteng]

These are the sayings of the companions of Rasulullah sallallahu alayhi wa sallam which illustrate the importance they attached to the offering of salaat with jama’at, and how they regarded the abandoning of jama’at. Why should we not regard it like this? Who can be more cautious in obeying and seeking the pleasure of Rasulullah sallallahu alayhi wa sallam than them?

1. Aswad says that once he was in the company of Hadrat A’ishah radiallahu anha when the discussion turned towards virtues and importance of salaat. In order to substantiate what she was saying, she quoted an incident from the marad ul-maut (the last sickness before death) of Rasulullah sallallahu alayhi wa sallam.

One day, the time of salaat entered and the adhaan was called out. Rasulullah sallallahu alayhi wa sallam said that Abu Bakr radiallahu anhu should be told to perform the salaat. I said to him that Abu Bakr is a very soft-hearted person. When he stands to perform the salaat in your place, he will become incapable and will not be able to perform the salaat. However, Rasulullah sallallahu alayhi wa sallam repeated the same command, so I gave him the same reply. Upon this, Rasulullah sallallahu alayhi wa sallam said: “You are saying the same things which the women of Egypt used to say to Hadrat Yusuf alayhis salaam (Rasulullah Sallallahu Alayhi Wasallam realized that Hadrat A’ishah radiallahu anha was trying to protect her father from the bad opinions of people) Tell Abu Bakr that he should perform the salaat.”

Anyway, Abu Bakr went out to perform the salaat. In the meantime, Rasulullah sallallahu alayhi wa sallam felt some relief from his sickness, so he went towards the Massjid with the assistance of two people. I can still picture the scene when Rasulullah sallallahu alayhi wa sallam was going with his feet dragging on the floor. That is, he did not even have the strength to lift his feet. Abu Bakr had already commenced performing the salaat and wanted to move back. But Rasulullah sallallahu alayhi wa sallam stopped him and made him perform the salaat.

2. Once Hadrat Umar radiallahu anhu noticed that Sulayman bin Abi Haythama was not present for the fajr salaat. So he went to his house and asked his mother as to why he did not see Sulayman for fajr today. She replied that he had been offering salaat throughout the night and fell asleep at the time of fajr. Upon hearing this, Hadrat Umar radiallahu anhu replied: “I prefer offering fajr salaat with jama’at than spending the entire night in ibaadah. (Muwatta Imam Malik)

Shaikh Abdul Haqq Muhaddith Dehlawi rahmatullahi alayhi has written that it is clear from this Hadith that there is more reward in offering fajr salaat with jama’at than tahajjud salaat. It is for this reason that the ulama have written that if spending the night in ibaadah will cause some harm or shortcoming in the fajr salaat, it will be preferable to leave out spending the night in ibaadah. (Ash’atul Lama’aat)

3. Hadrat Ibn Mas’ud radiallahu anhu says: “We witnessed ourselves – the Sahabah – that none would leave out offering salaat with jama’at except an open hypocrite or that person who is sick. But even the sick used to come for jama’at with the assistance of two people. Without doubt, Rasulullah sallallahu alayhi wa sallam showed us the different paths of guidance. And among them is the offering of salaat in those Masjids where the adhaan is called out, i.e. where salaat is offered with jama’at.

Another advice that Rasulullah Sallallahu Alayhi Wasallam gave us is thatwhoever wishes to meet Allah Ta’ala on the day of resurrec­ tion as a Muslim should make a duty of offering his five times salaat regularly in those places where adhaan is called out, i.e. in those places where salaat is offered with jama’at. Without doubt, Allah Ta’ala has shown the different paths of guidance to your Nabi (Sallallahu Alayhi Wasallam). And this salaat is also among these paths. If you offer your salaat in your homes, as is the habit of the hypocrites, you will most certainly be missing out on the Sunnah of your prophet. And if you leave out the Sunnah of your prophet, you will most certainly be led astray. When a person makes a complete wudu and leaves his home for the Masjid, then for every step that he takes he gets one reward, his rank is elevated, and one sin is forgiven. We have noticed that no one except the hypocrite stays away from the jama’at. Our state was such that when we used to fall ill, we used to be taken to attend the jama’at with the assistance of two people and made to stand in the saff” (line in which every one stands to offer salaat).

4. Once a person walked out of the musjid without offering his salaat after the adhaan had been called out. Upon this, Hadrat Abu Hurayrah radiallahu anhu said: “This person has disobeyed Abul Qaasim (Muhammad) sallallahu alayhi wa sallam and disregarded his noble order.” (Sahih Muslim)

Just ponder over what Hadrat Abu Hurayrah radiallahu anhu said in regard to the person who abandoned the jama’at. After hearing this, can any Muslim still have the audacity of leaving the jama’at without any valid excuse? Can any believing person bear disobeying Hadrat Abul Qasim (Muhammad) sallallahu alayhi wa sallam?

5. Hadrat Umme Darda radiallahu anha says: “Once Hadrat Abu Darda radiallahu anhu came to me in an extremely angry state. So I asked him: ‘Why are you so angry today?’ He replied: “I swear by Allah that I do not see anything wrong in the ummah of Muhammad sallallahu alayhi wa sallam except that they should offer their salaat with jama’at.’ In other words, they have even started leaving this out.”

6. Many companions of Rasulullah sallallahu alayhi wa sallam report that he said: “The person who hears the adhaan and yet does not attend the jama’at, his salaat will not be accepted.”

After quoting this Hadith, Imam Tirmidhi says that some ulama have stated that this ruling is for emphasis. The purpose of this is that it is not permissible to leave out the jama’at with­ out any valid excuse.

  1. Once, Mujahid said to Ibn Abbas radiallahu anhu: “What do you have to say in regard to that person who fasts the entire day and offers salaat throu­ ghout the night but does not attend jumu’ah nor the jama’at?” He replied: “He will enter hell.” (Tirmidhi)

In explaining this Hadith, Imam Tirmidhi says that this rule will apply if a person leaves out jumu’ah and jama’at out of total disregard for them. But if we regard the entry into hell for a few days, then the above explanation will not be necessary.

  1. It was the practice of our pious predecessors that if anyone did not come for the jama’at, they used to boycott him for seven days. (Ihya ul-Uloom)

NASEEHAT FOR IMAAMS

By Mujlisul Ulama

The Sahaabi, Hadhrat Uthmaan Bin Abil Aas (Radhiyallahu anhu) narrated that when Rasulullah (Sallallahu alayhi wasallam) sent him to be the Imaam of Banu Thaqeef, the last naseehat (advice) of Nabi (Sallallahu alayhi wasallam) was:

“O Uthmaan! Shorten the Salaat. Gauge people (the Muqtadis) on the basis of their weak ones because among them are the old, the young,  the weak and those in need.”

In the narration recorded by Imaam Ahmad Bin Hambal (Rahmatullah alayh), the following is also mentioned:

“You are their Imaam. Consider the weak ones among them, and appoint such a Muath-thin who will not accept wages for his Athaan.”

Imaams are supposed to observe this Sunnah. Although there are specific sized Surahs which are Masnoon for the various Salaat, the Imaam should understand which Sunnah to adhere when he leads a jamaa’t consisting of old, weak, sick and such persons who have to make haste to get to their work. It is Sunnah for the Imaam to shorten his Qir’aat.

This shortening advised by Rasulullah (Sallallahu alayhi wasallam) applies to the Qiraa’t. It is not Sunnah to omit any Masnoon acts of the Salaat. On the contrary, it is Makrooh and forbidden to omit the Masnoon acts. The advice which some moron muftis give during Ramadhan for shortening the Salaat is evil and haraam. It is not permissible to omit Thana, the Durood and Dua after At-Tahiyaat in the last raka’t of every two raka’t of Taraaweeh. This practice is abominable and not permissible.

MI’RAAJ AND THE GIFT OF SALAAH

By Jamiatul Ulama Gauteng

While there are many aspects that are related to Mi’raaj, the most important thing that pertains to us daily is the gift that was granted to Rasulullah (sallallahu ‘alaihi wasallam) on the occasion of Mi’raaj. When Rasulullah (sallallahu ‘alaihi wasallam) proceeded to the seven heavens and beyond and met his Rabb, Allah Ta‘ala, he was granted the gift of salaah.

Such was the importance of salaah that its injunction was not revealed while Rasulullah (sallallahu ‘alaihi wasallam) walked on the earth, like the other injunctions of Deen. Rather it was saved for this special occasion beyond the seven heavens.

Parting Advice:

An obedient child attaches great importance to the parting advice that his father gives him. He will try his utmost to fulfil it and strictly adhere to it. One of the last words that emanated from the blessed tongue of Rasulullah (sallallahu ‘alaihi wasallam) before leaving this world was with regard to upholding the injunction of Salaah.

Ummu Salamah (radhiyallahu ‘anha) narrates that Rasulullah (sallallahu ‘alaihi wasallam) used to say during his final illness,

 “Safeguard your salaah and take care of your subordinates.”

He kept on repeating these words until his tongue could no longer speak clearly.

As Ummatis of Rasulullah (sallallahu ‘alaihi wasallam), we should be asking ourselves, “At the time of Fajar do I remember the impassioned plea of Rasulullah (sallallahu ‘alaihi wasallam) as he parted from this world with regard to upholding the injunction of salaah?” The same should be considered with regard to Zuhr and ‘Asr – when the tills are ringing and with regard to Maghrib and ‘Esha when other distractions are in the way.

First Question:

Furthermore, the very first aspect that a person will be questioned about on the day of Qiyaamah will be regarding his salaah.

Rasulullah (sallallahu ‘alaihi wasallam) said, “Indeed the first deed which a servant will be accountable for on the Day of Qiyaamah is his salaah. If it is in order, he is successful and saved, but if it is defective, he has failed and lost.”

Rasulullah (sallallahu ‘alaihi wasallam) said, “Salaah is a pillar of Deen.” Thus, if a person’s salaah is in order, his entire Deen will be in order, as salaah is like the electric current that gives him a spiritual charge, assisting him and motivating him towards righteousness. If one’s salaah is lacking in any way, the negative impact will definitely be witnessed in the other aspects of one’s Deen.

People understand that they are dependent on electricity and energy in all areas of their lives, and so they attach great importance to paying the electricity bill, anxious that the municipality should not disconnect them from the grid.

We should realize that the disastrous loss incurred through neglecting just one salaah has been likened to a person losing all his wealth and his entire family! Over and above the sin that one incurs, one is ‘cut off from the grid’ and left with a ‘powerless’ imaan. The result is that he feels no motivation and inclination whatsoever to carry out righteous deeds and abstain from sin. Neglecting salaah is thus a sin that causes a breakdown in the rest of a person’s Deen.

‘Umar (radhiyallahu ‘anhu):

When ‘Umar (radhiyallahu ‘anhu) was stabbed, Miswar bin Makhramah (radhiyallahu ‘anhu) came to see him. On entering, he found ‘Umar (radhiyallahu ‘anhu) covered with a sheet (and unconscious). Miswar (radhiyallahu ‘anhu) asked those present, “How is he?” They replied, “He is as you can see (unconscious).” Miswar (radhiyallahu ‘anhu) thus advised them, “Wake him up by calling him for salaah, as there is nothing that you can awaken him for that is more urgent and important to him than salaah.” Accepting this suggestion, they called out, “Salaah, O Ameerul Mu-mineen!” As soon as they did this, ‘Umar (radhiyallahu ‘anhu) awoke and exclaimed,“Yes! By Allah! There is no share in Islam for the one who neglects salaah!” ‘Umar (radhiyallahu ‘anhu) thereafter performed his salaah while blood flowed from his wound.

‘Umar (radhiyallahu ‘anhu) truly understood the value and importance of salaah in Islam and the life of a Muslim. Hence, even in his final moments, when his wound was flowing with blood, he ensured that he performed salaah. In fact, he even mentioned that a person who neglects salaah has no share in Islam. Furthermore, the fear of missing salaah was so strong in ‘Umar (radhiyallahu ‘anhu) that they used the call for salaah to revive him from unconsciousness. Today, there are people who will wake up in the early hours of the morning to frequent the gym, travel to work or catch a flight. Come what may, they ensure that they wake up on time. However, when it comes to the Fajr Salaah, let alone leaving the home and going to the musjid, they fail to even wake up and perform it at all!

Ibnu ‘Abbaas (radhiyallahu ‘anhuma):

When ‘Abdullah bin ‘Abbaas (radhiyallahu ‘anhuma) began turning blind, he was advised to have it treated. However, the treatment required him to leave out salaah (normally and offering it lying down with signs) for a few days. He refused, saying that Nabi (sallallahu ‘alaihi wasallam) said: “Whoever omits his salaah will meet Allah Ta‘ala in such a condition that Allah Ta‘ala will be angry with him.”

Salaah was so dear to the Sahaabah (radhiyallahu ‘anhum) and meant so much to them that they could bear the challenges of remaining blind for the rest of their lives, but could not tolerate the missing of a few salaah. On the other hand, missing salaah upon salaah for lame excuses is something absolutely normal for us. More tragic than missing the salaah is perhaps the lack of any regret or remorse over missing it, due to having become accustomed to missing salaah often.

Virtues:

The kindness of our Allah Ta‘ala is such, that although salaah is an injunction of Allah Ta’ala and a responsibility and duty upon His servants, he has promised great rewards and many benefits for the one who performs it. Many of these virtues have been recorded by Shaikhul Hadeeth, Moulana Muhammad Zakariyya (rahimahullah) in his renowned and exemplary book, Fazaail e Aa’maal. It is essential that we read this book together with our families regularly in order to understand the importance and value the position of salaah in our lives.

Resistance from Sins:

One of the many benefits of salaah is that a person who is punctual with his salaah, together with all its etiquettes and devotion, develops a spiritual strength within him that makes it easy for him to resist and refrain from sin and temptation.

Allah Ta‘ala says in the Quraan Majeed,

 “Recite what is revealed to you of the Book, and establish salaah. Verily salaah restrains one from shameful and evil acts.”

Furthermore, if a person does commit any minor sin, then salaah becomes a means of the sin being forgiven.

Abu Hurairah (radhiyallahu ‘anhu) narrates that Rasulullah (sallallahu ‘alaihi wasallam) once asked the Sahaabah (radhiyallahu ‘anhum), “Tell me, if there is a river flowing at the door of one of you and he baths in it five times a day, can any dirt remain on him?” The Sahaabah (radhiyallahu ‘anhum) answered, “No dirt can remain on his body.” Rasulullah (sallallahu ‘alaihi wasallam) said, “So exactly like that is the example of the five daily salaah. Allah Ta‘ala erases the sins of a person through these salaah.”

Means of Sustenance:

The concern of most people is that of sustenance. In the Quraan Majeed, Allah Ta‘ala explains the close link between punctuality on salaah and the receiving of sustenance.

 “Instruct your family to perform salaah and adhere to it yourself. We do not ask you for sustenance, We give provision to you.”

Under the explanation of this verse, the great commentator of the Quraan Majeed, Haafiz Ibnu Katheer (rahimahullah) explains thus: “When you are punctual on your salaah, sustenance will come to you from sources and avenues that you did not even think off.” (Tafseer Ibni Katheer vol. 5, pg. 319)

How unfortunate it is that salaah is often delayed or even totally discarded due to preoccupation in business and seeking sustenance! This is due to having forgotten that we do not sustain ourselves. It is only Allah Ta‘ala who sustains us. Hence to continue to trade at the expense of salaah will most definitely not yield profit in Islamic terminology, since what Allah Ta‘ala declares a loss can never be profit. Hence salaah must be given the first priority even if it means that we have to abandon a hundred customers.

In order for a person to do something, he requires the co-operation of those around him. Hence, instructing one’s family to perform salaah, is a strategy to make one more committed to salaah himself.

Instructing one’s Family :

Together with this, inculcating salaah in the lives one’s family is extremely important. For six months after the revelation of the above aayat, when leaving for Fajr Salaah, Rasulullah (sallallahu ‘alaihi wasallam) would announce outside the home of ‘Ali and Faatimah (radhiyallahu ‘anhuma), “(It is the time of) Salaah O my family.”

Similarly, it was the habit of ‘Umar (radhiyallahu ‘anhu) that after spending a portion of the night in Tahajjud Salaah, when the night would be coming to an end, he would awaken his family for salaah while reciting the above aayat.

Such was the concern for salaah, that one of the du‘aas of Nabi Ebrahim (‘alaihis salaam) was,

“O my Rabb, make me steadfast in salaah, and my offspring as well.”

Furthermore, Allah Ta‘ala says regarding his son, Nabi Ismaa‘eel (‘alaihis salaam),

“And he used to enjoin salaah and zakaah upon his family.”

If our child has to lose a large sum of money or cause a loss to the business, we will immediately reprimand him and adopt measures to ensure that it does not happen again. Does it ever disturb us when our children miss their salaah? The one who is responsible for the upbringing of the child has to ensure that the basics of Deen (salaah etc.) are ingrained into the child.

Solution to the Crisis of the Ummah:

While there are many reasons for the present pitiful condition of the Ummah throughout the world, one of the main reasons is the neglect of this fundamental injunction of Deen. While we try doing various things to assist the Ummah, it is of prior importance that we become punctual on the performance of the five daily salaah (in the correct manner) and make an effort to bring the others onto salaah. Without this it will be wishful thinking to expect the degradation of the Ummah to change for the better. With the proper fulfilment of salaah and all the other injunctions of Deen, the help of Allah Ta’ala will be with us. This was the exactly same solution that Allah Ta‘ala had given to the Banu Israaeel when they were being persecuted by Fir‘aun.

 “And We revealed to Musa (‘alaihis salaam) and his brother that have homes for your people in Egypt and make your homes places of worship and establish salaah.”

The reason for them been instructed to make their homes into places of worship was that Fir‘aun had destroyed the places in which they would be worshipping Allah Ta‘ala. (Ma‘aariful Quraan vol. 4, pg. 560) Haafiz Ibnu Katheer (rahimahullah) explains: “When the persecution of Fir‘aun and his people intensified, and they constricted the Banu Israaeel, they were commanded to offer salaah in abundance, as Allah Ta‘ala says,

“O you who believe, seek assistance through patience and salaah.”

It is mentioned in the hadeeth of Sunan Abi Dawood that when anything worried Rasulullah (sallallahu ‘alaihi wasallam), he would engage in salaah.”(Tafseer Ibni Katheer vol. 4, pg. 417) Thus, salaah is the real solution to the crisis of the Ummah.

Source: Ibnu Masood Institiute

اقامت کا غلط طریقہ چلا ہوا ہے

[مقرر: حضرت اقدس مولانا مفتی سعید احمد صاحب پالن پوری دامت برکاتھم ،شیخ الحدیث و صدر المدرسین دارالعلوم دیوبند]

ناقل: عادل سعیدی پالن پوری

ایک بات یہ بھی عرض کرنی ہے کہ ہمارے یہاں اقامت کا طریقہ غلط چلا ہوا ہے، جب نماز شروع ہونے کا وقت آئے گا، تو سب سے پہلے امام صاحب مصلے پر آئیں گے، لوگ کھڑے ہوجائیں گے، جب صفیں سیدھی ہوجائیں گی، تب تکبیر شروع ہوگی، یہ جو سلسلہ چلا ہوا ہے، یہ غلط ہے، بریلویوں کے یہاں اس کا الٹا ہے، تکبیر کہنے والا کھڑا ہوکر تکبیر شروع کرے گا، باقی سب بیٹھے رہیں گے، جب وہ حی علی الصلاۃ کہے گا، تب لوگ کھڑے ہونگے، اور اب امام صاحب اٹھ کر مصلے پر آئیں گے، ان کے یہاں حی علی الصلاۃ سے پہلے کوئی کھڑا ہوجائے تو اس کو بہت برا سمجھتے ہیں، بریلویوں کا یہ طریقہ بھی غلط ہے، اور ہمارا طریقہ بھی غلط ہے۔

کھڑا کب ہونا چاھئے؟

عربی میں تکبیر کو اقامہ کہتے ہیں، اور اقامہ کے معنیٰ ہیں: کھڑا ہونا، میں نے آپ سے کہا: اٹھ بھائی! یہ کھڑا کرنا ہے، اب اٹھ بھائی کہنے کے بجائے اللہ تعالیٰ کا ذکر رکھ دیا گیا، وہ ذکر سنتے ہی لوگ سمجھ جاتے ہیں کہ یہ ہمیں نماز کےلئے کھڑا کررہا ہے، تو اقامہ کے معنیٰ ہیں کھڑا کرنا، اب میرے بھائیو! سوچو! جب تک اقامہ  (کھڑا کرنا) نہیں پایا گیا، لوگ کیوں کھڑے ہوگئے؟ کس نے ان کو کھڑا کیا؟ شریعت نے کھڑا کرنے کےلئے تکبیر رکھی ہے، یہ کھڑا کرنا (اقامہ) تو ابھی نہیں پایا گیا، پھر آپ کیوں کھڑے ہوگئے؟ ہم تو یوں ہیں، اور بریلوی غلط یوں ہیں کہ جب اقامہ(کھڑا کرنا) شروع ہوچکا، تو اب کیوں بیٹھے ہو؟ تکبیر کا اقامہ نام ہی دلیل ہے کہ ہمارا طریقہ بھی غلط ہے، اور بریلویوں کا طریقہ بھی غلط ہے، صحیح طریقہ یہ ہے کہ جب نماز کا وقت ہو، سب سے پہلے تکبیر کہنے والا کھڑا ہو، اور تکبیر شروع کرے، اقامہ شروع ہوا تو اب لوگ کھڑے ہونا شروع ہونگے، پھر جب اقامہ پورا ہوجائے تو امام صاحب صفوں کو دیکھیں گے، اور کسی کو کوئی ہدایت دینی ہو تو دیں گے، اور جب صفیں سیدھی ہوجائیں تو نماز شروع کردیں، صفیں درست کرنے کا صحیح طریقہ یہ ہے۔

صفیں درست کرنے کا صحیح وقت کب ہے؟

صفیں درست کرنے کا صحیح وقت تکبیر ختم ہوجانے کے بعد، اور نماز شروع کرنے سے پہلے ہے، لیکن اس ملک میں ایک نیا اور عجیب و غریب طریقہ ہے، جب تکبیر شروع ہوتی ہے، تو امام صاحب مصلے پر آکر نمازیوں کی طرف منھ کرکے کھڑے ہوجاتے ہیں، جب تک تکبیر ہوتی رہے گی، امام صاحب نمازیوں کی طرف منھ کرکے کھڑے رہیں گے، تکبیر پوری ہونے کے بعد گھوم کر نماز شروع کریں گے، اللہ جانے امریکہ میں یہ طریقہ کہاں سے آیا، میں دنیا کے کئی ملکوں میں جاچکا ہوں، ہم نے یہ طریقہ یہاں کے علاوہ کہیں نہیں دیکھا۔

اور دیکھو میرے بھائیو! دین وہ ہے، جو دنیا کے تمام مسلمانوں میں ہے؛ کیونکہ دین کا مدار قرآن و حدیث پر ہے، اور قرآن و حدیث ساری دنیا میں ایک ہی ہے، لٰہذا ساری دنیا میں جو طریقہ چل رہا ہے، وہی دین ہے، اور اگر کسی علاقہ میں ایک طریقہ ہے، جس کو دوسرے علاقہ والے نہیں جانتے، تو یہ طریقہ دین میں سے نہیں ہے، بعد میں بڑھا ہے، اگر قرآن و حدیث میں یہ طریقہ ہوتا، تو ساری دنیا میں ہوتا، میں پینتالیس سال سے حدیث پڑھا رہا ہوں، میں نے آج تک کسی حدیث میں یہ طریقہ نہیں دیکھا، حضور اکرم ﷺ تکبیر شروع ہونے کے بعد نماز شروع ہونے تک لوگوں کی طرف متوجہ ہوکر کھڑے رہتے ہوں، ایسا ہم نے کسی حدیث میں نہیں پڑھا۔

ننگے سر نماز پڑھنا سنت نہیں

اسی طرح ایک دوسرا مسئلہ ہے، کچھ لوگوں کا خیال ہے کہ ننگے سر نماز پڑھنا سنت ہے، مگر ہم نے آج تک کوئی حدیث نہیں پڑھی، جس میں یہ ہو کہ نبی پاک ﷺ کے پاس ٹوپی یا عمامہ موجود تھا، اور آپ نے ایک فرض نماز ننگے سر پڑھی ہو، پوری زندگی میں ایک دفعہ بھی ایسا کیا ہو، ایسی کوئی حدیث ہم نے نہیں پڑھی، اور قیامت کی صبح تک مہلت ہے، لاؤ ایسی کوئی حدیث، چاھے ضعیف ہی کیوں نہ ہو، ان بھائیوں سے جب پوچھا جاتا ہے تو فوراﹰ کہتے ہیں: ٹوپی کے بغیر کیا نماز نہیں ہوتی؟ ایک مرتبہ نہیں، سو مرتبہ ہوتی ہے، اور ٹوپی کے بغیر ہی نہیں، کرتے کے بغیر بھی نماز ہوتی ہے، نماز میں مرد کےلئے ناف سے لے کر گھٹنے تک ہی بدن ڈھکنا ضروری ہے، گھٹنے سے نیچے کا حصہ اور ناف سے اوپر کا حصہ اگر سارا کھلا ہو تو بھی نماز ہوجائےگی۔

غرض ننگے سر نماز ہوتی ہے، یا نہیں؟ یہ مسئلہ نہیں ہے، مسئلہ یہ ہے کہ نماز کے وقت اللہ تعالیٰ کا کیا حکم ہے؟ اللہ تعالیٰ حکم ہے: یٰا بَنِیْ آدَمَ خُذُوْا زِیْنَتَکُم عِنْدَ کلِّ مَسْجِدٍ، ائے آدم کی اولاد! جب تم نماز پڑھو، شاندار لباس پہن کر نماز پڑھو، اور اسلامی تہذیب میں ننگے سر ہونا شاندار لباس نہیں، یہ تو فیشن ہے، غیروں کا طریقہ ہے، اسلامی طریقہ نہیں ہے۔

غرض بعض چیزیں بغیر دلیل اور بغیر حدیث کے چلتی ہیں،

امام صاحب کا لوگوں کی طرف متوجہ ہوکر کھڑا ہونا بھی انہی چیزوں میں سے ہے، جس کی کوئی دلیل اور جس کے بارے میں کوئی حدیث نہیں، مگر امریکہ میں یہ سنت بنا ہوا ہے۔

اقامت میں حضور اکرم ﷺ کا طریقہ:

میں عرض یہ کر رہا تھا کہ اقامت میں ہمارا طریقہ بھی غلط ہے، اور بریلویوں کا طریقہ بھی، نبی پاک ﷺ کا طریقہ بخاری شریف میں آیا ہے، حضور اکرم ﷺ نے فرمایا: اِذَا اُقِیمَتِ الصلاۃ فلاتقوموا حتیٰ ترونی، جب نماز کھڑی کی جائے، یعنی تکبیر شروع ہو تو تم کھڑے مت ہوؤ، یہاں تک کہ مجھے دیکھ لو، اذان کے وقت نبی پاک ﷺ اپنے کمرے میں ہوتے تھے، پھر جب وقت ہوتا تھا، تو تکبیر شروع ہوجاتی تھی، حضور اکرم ﷺ تکبیر سن کر گھر سے نکلتے تھے، کبھی ایسا بھی ہوتا تھا کہ تکبیر شروع ہوگئی، اور گھر میں آپ ﷺ کی نیت بندھی ہوئی ہے، اس لئے نماز پوری کرکے حضور اکرم ﷺ آئیں گے، ایسی صورت میں صحابہ تکبیر پوری ہونے کے بعد کھڑے کھڑے حضور ﷺ کا انتظار کرتے تھے، اس لئے حضور ﷺ نے ان کو ہدایت دی کہ تکبیر شروع ہونے پر مت کھڑے ہوؤ، جب مجھے کمرے سے آتا ہوا دیکھو، تب کھڑے ہوؤ، چنانچہ مسئلہ یہی ہے کہ مسجد میں تکبیر شروع ہوئی، اور امام صاحب مسجد میں نہیں ہیں، وہ مسجد سے متصل اپنے کمرہ میں ہیں، اور بالیقین ہیں، کس حالت میں ہیں، یہ معلوم نہیں، تو ایسی صورت میں تکبیر شروع ہونے پر بھی لوگ کھڑے نہیں ہونگے، جب امام صاحب کمرے سے نکلتے نظر آئیں گے، تب لوگ کھڑے ہونگے، معلوم ہوا کہ حضور اکرم ﷺ مصلے پر کھڑے ہوکر لوگوں کی طرف متوجہ ہوجاتے، تب تکبیر شروع ہوتی ایسا نہیں تھا، آپ ؑ تو گھر میں ہوتے، اور تکبیر شروع ہوجاتی تھی۔

گھڑی دیکھ کر کھڑا نہیں ہونا چاھئے:

یہ تکبیر شروع ہونے سے پہلے صف بندی کا رواج کیوں پڑا؟

اب نماز ٹن کی ہوتی ہے، گھڑی میں ٹن ٹن ہوا، اور لوگ کھڑے ہوگئے، حالانکہ نماز کے سلسلہ میں امام کا اختیار ہے، جب امام مناسب سمجھے گا، مؤذن کو اشارہ کرے گا، اور وہ کھڑے ہوکر تکبیر شروع کرے گا، کبھی ایسا ہوتا ہے کہ نماز کا وقت ہوجاتا ہے، مگر اسی وقت بہت سارے آدمی آجاتے ہیں، اور وضو کرنے لگتے ہیں، تو ایسی صورت میں امام نماز شروع کرنے میں دو منٹ تاخیر کرے گا، تاکہ ان نئے آنے والوں کو بھی نماز مل جائے، ایسے ہنگامی حالات میں لوگوں کا لحاظ کرنا امام کی ذمہ داری ہے، بخاری شریف میں حضرت انس رضی اللہ عنہ کی روایت ہے کہ نبی پاک ﷺ عشاء کی نماز معین وقت پر شروع نہیں کرتے تھے، بلکہ اِذا کثر الناس عجل، و اِذا قلوا أخر، اگر لوگ زیادہ آجاتے تو آپ نماز جلدی پڑھادیتے، لوگ تھوڑے ہوتے تو آپ نماز میں تاخیر کرتے، بہرحال حالات پر نظر رکھنا امام کی ذمہ داری ہے، اور اس کا لحاظ کرکے جب امام اشارہ کرے، تب تکبیر شروع ہوگی، اور اس وقت لوگ کھڑے ہوں گے، مگر اب تو لوگوں نے گھڑی کو دیکھ کر ٹن کی نماز کردی ہے، بیچارے امام کا کوئی اختیار نہیں رہا، یہ جو ہم نے امام کو اپنا نوکر بنالیا ہے، میرے بھائیو یہ ٹھیک نہیں ہے، امام کو سردار بناؤگے تو تمہاری نمازوں میں برکت ہوگی، امام کو نوکر سمجھوگے، تو تمہاری نمازیں بغیر دانے کی مونگ پھلی ہونگی، آپ نے کہیں یہ سنا ہوگا کہ کسی عالم کے پیچھے نماز پڑھنا ایسا ہے، جیساکہ کسی نبی کے پیچھے نماز پڑھنا، چونکہ دل میں نبی کا ایک احترام ہوتا ہے، تو اس احترام کے بعد نبی کے پیچھے جو نماز پڑھی جائے گی، اس میں خوبی پیدا ہوگی، اسی طرح عالم کا احترام اگر دل میں ہے، تو اس کے پیچھے نماز پڑھنے میں خوبی پیدا ہوگی، اور اگر عالم کا کوئی احترام نہیں ہے، تو پھر نماز میں کوئی خوبی پیدا نہیں ہوگی۔

یہ مسئلہ میں اس لئے سمجھا رہا ہوں کہ اقامت میں امام اپنے اختیار سے، اور حالات کا لحاظ کرکے تکبیر شروع کرنے کا اشارہ کرے گا، گھڑی دیکھ کر لوگوں کو کھڑا ہونا نہیں چاھئے، اللہ تعالیٰ ان باتوں پر عمل کرنے کی ہم سب کو توفیق نصیب فرمائیں
آمین ثم آمین یارب العالمین۔

وَ آخِرُ دَعْوَانا أنِ الحَمْدُ للہ رَبِّ العَالَمِیْن۔

SPIRITUAL STAGES OF SALAAH

By HADHRAT MOULANA MASEEHULLAAH RAHMATULLAAHI ALAYHI

There are seven stages of Salaah, viz:

1. Salaah of the Body:

Salaah of the body is that all the Arkaan are meticulously conformed to, with relish and Shauq. The Faraa-idh, Wajibaat, Sunan, Mustahbbaat, Aadaab should be executed with the body in absolute humility and without any unnecessary movements. Qiyaam, Ruku, Qaumah, Sujood, Qaidah and even the Salaam should be performed with the body in such a manner that the body is totally in submission to Allah Azza Wajal.

The benefit of Salaah of the body is that the body will be trained to abstain from sin.

2. Salaah of the Nafs:

This stage is when the Salaah is performed in a manner that a person intentionally avoids any worldly thoughts. Just like a person should not scratch his body, so should he not scratch his brain and imagination, etc.

The benefit of Salaah of the nafs is that the nafs will dis-attach itself automatically from the love of the world. This person may be even a millionaire but his heart will be free from the negligible effects of wealth.

3. Salaah of the Heart:

Salaah of the heart means that a person avoids negligence. Hadhrat Rahmatullaahi Alayh said that if a person intentionally brings thoughts to his mind, he should punish his Nafs by repeating the Salaah. A Musalllee has a choice: He is either unmindful of negligence or he takes steps to avoid it.

The benefit of this little Mujaahadah is that the Nafs will avoid wrong worldly thoughts even when it is busy in its worldly affairs. The heart is trained in Salaah to avoid any and all forms of negligence.

4. Salaah of the Rooh:

The Salaah of the Rooh is a Salaah in which one only gazes at Allah Ta’ala. This Salaah prevents one from gazing at anything else.

The benefit of this Salaah is that one is trained NOT to gaze at any human for any benefit or to ward of any harm.

5. Salaah of the Sirr (inner self):

The Salaah of Sirr is that a person not only directs his gaze but he directs his thoughts only to Allah Ta’ala. Throughout the Salaah his Rooh cries out in bliss and yaad (remembrance) of his Rabb. Entertaining even a thought of a makhlooq is more repugnant to him then eating ghinzeer.

The benefit of this Salaah is that one is trained to immediately “connect” to Allah Ta’ala with the thoughts whether one is happy or grieved.

6. Salaah of Khafi (reality):

Salaah-e-Khafi means to perform the Salaah with total inaabat in body and soul. In this Salaah, a person has left the world, his family, his wealth, etc. He has returned to Allah Ta’ala in the condition of that of the day he was born.

The benefit of this Salaah is that a person’s soul is exposed to reality. There is no hindrance in his perception of reality and the realities cemented in him that everything is perishable. This stage propels him to Haqq and expels from him the delusions which spring forth from merely that which is visible. He sees what others see not. He hears what others hear not. He perceives what others perceive not. He feels what others feel not.

7. Salaah of Akhfaa (Spiritual vision):

This is a Salaah wherein a person “sees” Allah Ta’ala (Hadhith of Ihsaan). The person is gone for Me’raaj. This is the highest form and stage of Salaah. He is close to Allah Ta’ala by a span of a bow or two.

The delight of this Salaah is such that it cooled the eyes of Nabl Salallaahu Alayhi Wasallam.

The delight is such that Jannah pales into comparison.

Did Haji Imdaadulllah Saheb Rahmatullahi Alayh not say:

“If Allah Ta’ala asks me on the Day of Qiyaamah what I wish for, I will request a Musallaah to perform Salaah under His Arsh.”

Subhanallah! Not Jannat, not Hoors, not delicious food or exquisite clothing —just a Musallah.

May Allah Ta’ala grant us the taufeeq to make Fikr of Salaah our biggest Fikr in Life. (Aameen)

Munaafiqeen Flee From The Musaajid

By Mujlisul Ulama

An adage of the Mashaaikh is:

“A Mu’min in the Musjid is like a fish in water, and a Munaafiq in the Musjid is like a bird in the cage.”

While an encaged bird is restless in its enclosure seeking an escape route, hence will fly out if the cage door is left open, a fish is at ease, comfort and tranquil in the water.

This is the similitude which aptly fits all those who rush out from the Musjid wildly in droves on Fridays immediately after the Fardh Salaat. They have assigned the Sunnatul Muakkadah Salaat to the domain of abandonment.

Those who rush from the Musjid on Jumu’ah to escape the Sunnatul Muakkadah Salaat acquit themselves like ‘wild donkeys’ mentioned in the Qur’aan:

“What is the matter with them turning away from Tadhkirah (admonition/ibaadat), as if they are wild donkeys fleeing from a lion.”

Worse than ‘wild donkeys’ is the danger of nifaaq (hypocrisy) which the ‘wild donkeys’ display when they rush madly out of the Musjid after the Fardh of Jumu’ah Salaat.

The practical consequence of abandoning Fardh, Waajib and Sunnatul Muakkadah Salaat is the same. The consequence is the Fire of Jahannam.

It is haraam to abandon the Sunnatul Muakkadah without a valid reason. The satanic practice of constant abandonment of the Sunnatul Muakkadah Salaat is akin to kufr.

These “wild donkeys” are not occasionally abstaining from the Sunnatul Muakkadah Salaat for a valid reason. They have permanently expunged the Sunnatul Muakkadah Salaat of Jumu’ah.

In view of this evil shaitaani attitude, they should understand that the Wrath and Curse of Allah Ta’ala settles on them.

Allah Ta’ala does not accept even the Fardh Salaat of those who behave like the munaafiqs who are like birds in a cage seeking to fly out. With such conduct, they are not performing Jumu’ah Salaat, their performance is a mock ‘Jumu’ah’ which is struck into their faces like a dirty rag by the Angels.

Even the four Sunnatul Muakkadah prior to the Jumu’ah Fardh have been abandoned by those behaving like ‘wild donkeys’ and hypocrites (munaafiqeen). They shamelessly congregate outside the Musjid indulging in worldly conversation and even satanically smoking. This too is a display of nifaaq.

Before the Fardh, there are four rakaats Sunnatul Muakkadah. After the Fardh, are again four rakaats Sunnatul Muakkadah, then two rakaats Sunnatul Muakkadah.

May Allah Ta’ala guide them to understand their villainy and folly of hypocrisy.

Straightening the Sufoof

By Mujlisul Ulama

Rasulullah (sallallahu alayhi wasallam) said: ‘Straightening the saff is of the completion of Salaat.”

Spiritually the Salaat is incomplete if the saff (row of musallis) is crooked. It is incumbent to form straight rows for the Jamaat Salaat. In most Masaajid the saff situation is deplorable. The saff should be straightened by placing the heels in line. Musallis tend to straighten the saff by lining up their toes. But, this is incorrect. In view of the differences in the sizes of the feet, the saff cannot be straightened correctly by attempting to have the toes in line. If the heels are in line, an observer from behind will see a straight line.

Nowadays it has become a common practice for invalids as well as those who imagine themselves to be invalids to sit on chairs while performing Salaat. Sometimes the chairs are placed incorrectly in the saff. The chairs interfere with the straightness of the saff if placed incorrectly. If invalids use chairs, they should ensure that the legs of the chair or the back of the chair is in line with the heels of the musallis. Only then will the saff be straight.

It is better to line the chairs in a row at the extremities of the saffs, not all over the show among the musallis in the saff. If there are several rows, then it is preferable to place a chair at the end of the saff against the wall, another chair behind it in the second saff, another chair behind it in the third saff and so on, one behind the other at both ends of the saffs if there are so many saffs.

If a person is unable to perform ruku and sajdah normally, but is able to perform qiyaam, he should sit and perform Salaat. This is the best method.