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"From the Sacred Mosque to the Farthest Mosque"
Author : Dr. Mohammad Al-Khalayleh
Date Added : 15-04-2018

All perfect praise be to Allah, The Lord of The Worlds, and may His peace and blessings be upon our Master Prophet Mohammad and upon all his family and companions.

 

The place: From the Sacred Mosque in Makkah to the Farthest Mosque in Jerusalem; the first of the two Qiblas and the third of the Harams. The blessed land of Prophets and Messengers (PBUT). Whatever is between the two Mosques, including Jordan, is a blessed land since Allah, The Almighty, Said (What means): "whose precincts We did bless" [Al-isra`/1]. The sanctity of this place has joined the two Mosques for a divine wisdom, and that is warning and awakening the Muslim Ummah from the state of inadvertence that it has been going through. This is in order for the Farthest Mosque (Al-Masjid Al-Aqsa) to remain alive in the heart and conscience of every Muslim so that it continues to be an integral part of his/her creed. Thus, whenever they turn to the Sacred Mosque in prayer, they remember their first Qibla (Al-Aqsa Mosque) and the place from where their Prophet (PBUH) had embarked on his nocturnal journey. This will eventually drive them to liberate it from the yoke of the Jewish occupation. This was manifested in Saladin`s capture of the city of Jerusalem. With Allah`s permission, Al-Aqsa Mosque will be restored and the Muslim Ummah will keep trying to achieve that no matter how costly the price will be. This deep belief in Al-Aqsa can`t be shaken by any international resolution. It is simply recharged whenever the verse (What means): "Glory to (God) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless," [Al-Isra`/1] is recited.

 

At the night of Isra`, belief was manifested in its purest forms for the Prophet (PBUH) has chosen the natural thing. He (PBUH) said: "I entered the mosque and prayed two Rak'ahs in it, and then came out and Gabriel brought me a vessel of wine and a vessel of milk. I chose the milk, and Gabriel said: You have chosen the natural thing." [Moslim]. Choosing milk over wine proves that Islam was the natural thing because it indicates righteousness. Milk is a delicious drink for the drinkers, and so is Islam.

 

At the mosque, Prophet Muhammad (PBUH) led other prophets in prayer to establish the oneness of God for he (PBUH) is the Master and the leader of the Prophets. Abu Hurairah (May Allah Be Pleased with him) reported the Messenger of Allah (May peace be upon him) as saying: "I shall be pre-eminent among the descendants of Adam, the first from whom the earth will be cleft open the first intercessor, and the first whose intercession will be accepted." [Moslim]. This reflects that the Muslim Ummah has been entrusted with leading humanity and will always be.

 

Anas Bin Malik and Ibn Hazm said: "The Messenger of Allah (PBUH) said: 'Allah, The Almighty and Sublime, enjoined fifty prayers upon my Ummah, and I came back with that until I passed by Musa, peace be upon him, who said: 'What has your Lord enjoined upon your Ummah?' I said: 'He has enjoined fifty prayers on them.' Musa said to me: 'Go back to your Lord, the Mighty and Sublime, for your Ummah will not be able to do that.' So I went back to my Lord, the Mighty and Sublime, and He reduced a portion of it. Then I came back to Musa and told him, and he said: "Go back to you Lord, for your Ummah will not be able to do that.' So I went back to my Lord, the Mighty and Sublime, and He said: 'They are five (prayers) but they are fifty (in reward), and the Word that comes from Me cannot be changed." [1] I came back to Musa and he said: "Go back to your Lord.' I said: 'I feel too shy before my Lord, the Mighty and Sublime." [Agreed upon].

 

 This is how obligatory prayer was directly prescribed by Allah, The Exalted, to be the backbone of religion and the beginning of the acts of worship and the rope between the slave and his Lord. 

 

However, in the morning after Isra`, people were divided into two groups. One believed what the Prophet (PBUH) had gone through, but the other didn`t, and so disbelieved. In simple words, this event distinguished the pure from the impure.

 

 I pray that Allah, The Almighty, makes this anniversary an incentive for the Muslim Ummah to liberate Al-Aqsa Mosque, and I also pray that He blesses Jordan with safety and stability along with the rest of the Islamic countries. And all perfect praise be to The Lord of The Worlds.

 

 

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Summarized Fatawaa

The imam recited a verse containing a prostration of recitation (*sajdat al-tilāwah*) but did not prostrate. After the imam's *salām*, a follower (*maʾmūm*) performed a prostration of forgetfulness (*sujūd al-sahw*) because the imam had not performed the prostration of recitation. Is it permissible to go against the imam in this way?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
There is no sin on the imam if he omits the prostration of recitation (sujūd al-tilāwah), even deliberately. The maʾmūm (the one following the imam) is obliged to follow the imam in the prayer, so if the imam does not perform the prostration of recitation, it is not permissible for the follower to prostrate, because the imam is appointed only to be followed.
If the follower introduces a prostration after the imam’s salām but before his own salām, in a case where there is no prostration of forgetfulness (sujūd al-sahw), his prayer is invalidated if he knew it to be prohibited. Otherwise, he is excused on account of his ignorance and his prayer is not invalidated.
It is stated in Ḥāshiyat al-Imām al-Jamal ʿalā Fatḥ al-Wahhāb: “His statement: ‘So the omission of the hayʾāt (the non-essential sunnahs of the prayer) is not compensated for by prostration; if one prostrates for any of them deliberately, his prayer is invalidated, unless he is excused due to his ignorance.’”
Since this issue is one that is hidden from the laymen, as it is among the subtleties of knowledge, and the laymen are excused for ignorance of whatever is of such a nature, and their act of obedience is not invalidated because of it, it may be said that the prayer of one who has not acquired knowledge of this issue is not invalidated, with the necessity of learning the rulings remaining. As for after knowing it, the prayer is invalidated. And Allah Almighty knows best.

What is the ruling on using the *subḥah* (prayer beads) to count during *tasbīḥ* and *dhikr*?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
It is recommended to use the ordinary or electronic subḥah (prayer beads or counter) to count tasbīḥ, dhikr, and istighfār, because it helps one to remember Allah. Many reports have been transmitted from the Companions and the Followers (tābiʿūn) showing that they continued to use strings of date pits as an aid to dhikr and tasbīḥ.
It is one of the lawful means of worship. Indeed, what is established from the Prophet (peace and blessings be upon him), namely that he counted tasbīḥ on his right hand, shows that it is permissible to count tasbīḥ with whatever helps a Muslim keep track of the number. There is therefore no basis for calling it an innovation (bidʿah), and we know of no jurist who said so.
Al-Ḥāfiẓ al-Suyūṭī (may Allah have mercy on him) wrote a dedicated treatise on the subject titled al-Minḥah fī al-Subḥah, printed within al-Ḥāwī li’l-Fatāwī (vol. 4–6).
Shaykh al-Islām Imam Ibn Ḥajar al-Haytamī (may Allah have mercy on him) was asked: Does the subḥah have a basis in the Sunnah? He replied: “Yes, and al-Ḥāfiẓ al-Suyūṭī wrote on this. Among the evidence is what is authentically reported from Ibn ʿUmar (may Allah be pleased with them both): ‘I saw the Prophet (peace and blessings be upon him) counting tasbīḥ on his hand.’ Ibn Abī Shaybah, Abū Dāwūd, and al-Tirmidhī also narrated: ‘Hold fast to tasbīḥ, tahlīl, and taqdīs, and do not be heedless, lest you forget the affirmation of Allah’s oneness (tawḥīd). Count them on the fingertips, for they will be questioned and made to speak.’ Counting tasbīḥ with pebbles, date pits, and a knotted string has also been reported from a group of the Companions and those after them. Some scholars held that counting on the fingertips is better than the subḥah, based on the ḥadīth of Ibn ʿUmar. Others distinguished, saying: if the one reciting is safe from miscounting, counting on the fingertips is better; otherwise the subḥah is better.” [al-Fatāwā al-Fiqhiyyah al-Kubrā, Vol.1/p.152]. And Allah Almighty knows best.

Is Zakah (obligatory charity) due on articles of merchandise even if they were stacked in the merchant`s stores for years?

Yes, Zakah is due on goods even if they were stacked in merchant`s stores for years, in this manner Islam struggle against monopoly.

What is the ruling of Islamic Law on performing the Witr prayer after the Adhan for Fajr prayer?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
The time for Witr prayer begins after the ‘Ishā' prayer and ends with the rising of true dawn (al-fajr aṣ-ṣādiq). If a Muslim performs it at any point within this window, it counts as performed on time.
It is also recommended to make up a missed Witr prayer at any time — whether before or after performing the Fajr prayer, or at any other time of day. On the authority of Abū Sa‘īd al-Khudrī (raḍiyallāhu ‘anh), the Messenger of Allah ﷺ said: "Whoever falls asleep and misses the Witr prayer, or forgets it, let him pray it when he remembers, or when he wakes up." (Related by at-Tirmidhī)
Shaykh al-Islām, Imam Ibn Ḥajar al-Haytamī (raḥimahullāh), says: "The time for Witr prayer is between the ‘Ishā' prayer and the rising of dawn, based on the authentic ḥadīth to this effect. If this time has passed, it is permissible for him to make it up (qaḍā') afterward." [Tuḥfat al-Muḥtāj]. And Allah, the Exalted, knows best.

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