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The Month of the Pious People
Author : Dr. Mohammad Al-Khalayleh
Date Added : 31-05-2018

The Month of the Pious People

 

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

Allah, The Almighty, has prescribed fasting on His believing slaves to raise them to the rank of the pious, so He, The Exalted, made piety the core of the verses addressing fast. As He The Almighty, said, at the beginning of these verses, (what means): "O you who believe, prescribed for you is the Fast, just as it was prescribed for those that were before you so that you might guard yourselves." [Al-Baqarah/183]. Besides, He, The Exalted, also Said (What means): "Thus doth God make clear His Signs to men: that they may learn self-restraint." [Al-Baqarah/187].

Allah, The Exalted, has prescribed acts of worship for a significant objective, and that is achieving piety in the souls of His believing slaves to raise them to the rank of the pious. He, the almighty, said, "O ye people! Adore your Guardian-Lord, who created you and those who came before you, that ye may have the chance to learn righteousness ." [Al-Baqarah/21]. This is what all the Prophets and the Messengers have invited their people to. Allah, The Almighty, Said, through the tongue of Noah (PBUH) (What means): "He said: "O my People! I am to you a Warner, clear and open "That ye should worship God, fear Him and obey me." [Nuh/2-3]. In addition, He, The Almighty, Said through the tongue of Hud (PBUH), (What means): "Behold, their brother Hud said to them: "Will ye not fear (God)?" [Al-Shu`ara`/124]. Moreover, He, The Exalted, Said through the tongue of Lut (PBUH), (What means): "Behold, their brother Lut said to them: "Will ye not fear (God)?" [Al-Shu`ara`/161]. Furthermore, Shu`aib`s (PBUH) invitation to his people, (What means): "Behold, Shu’aib said to them: "Will ye not fear (God)?" [Al-Shu`ara`/177]. And Allah, The Exalted Said through the tongue of Elias`s (PBUH) invitation, (What means): "So also was Elias among those sent (by Us). Behold, he said to his people, "Will ye not fear (God)?" [As-Safat/123-124].

The above reflects the virtue in all acts of worship. As for fasting, Allah, The Almighty, has privileged it with sublime virtues and stated that in the Noble Quran (What means): "O you who believe, prescribed for you is the Fast, just as it was prescribed for those that were before you so that you might guard yourselves." [Al-Baqarah/183].

Fasting encompasses the different elements of piety. When Ali Bin Abi Talib (May Allah be pleased with him) was asked about piety, he said: "It is fearing The Sublime, applying the rulings stated in the Holy Qur`an, being content with little and preparing for the day of departure from this life." [Subol Al-Huda Wa-r-Rashaad, vol.1/pp.421].

Fasting leads fear of Allah to grow in one`s soul because it (fasting) is a secret between the salve and His Lord. It also trains one to be content with little. As a result, the Muslim who used to unleash his desires for different lawful foods and drinks is satisfied, in Ramadan, with what`s little.

Preparations for departing from this worldly life are evident in Ramadan: the Muslim arrives at the conclusion that the body may survive with little food; whereas, spiritual life rests on piety, turning to Allah and being sincere to him. In other words, the truth doesn`t lie in material matters sought by many a man.

Undoubtedly, fasting involves the hardships of hunger, thirst and abstaining from desires and passions. However, the Muslim finds, in these, a sense of pleasure that makes him taste the sweetness of faith. Every human being on the face of this earth seeks the pleasure of the life of this world and the Hereafter, but the closest way to this end is piety.

Through fasting, Allah, the Exalted, wants to elevate His salves to the rank of the pious and Ramadan is a chance for every Muslim to do that and earn the best of ranks to be admitted to Janah (paradise). He, The Almighty Said (What means): "and for this let those aspire, who have aspirations." [Al-Mutaffifin/26]. Fasting contains all that is good for it disciplines the souls and the senses. It was narrated that Abu Um amah said: "I said: 'O Messenger of Allah, tell me of an action (I should do).' He said: 'Take to fasting, for there is nothing equal to it." [Sunan An-Nasa'i].

Allah, The Almighty, has privileged his pious slaves with miracles and abundant gifts. Some of these are:

They are the pious worshippers of Allah, the ones protected and supported by Him, and no fear shall befall them nor shall they grieve. Allah, The Almighty, Said (What means): "Behold! Verily on the friends of God there is no fear, nor shall they grieve; those who believe and (constantly) guard against evil;-" [Younis/62-63]. Ibn Katheer interpreted this verse as follows: "Allah informs that His pious worshippers are the ones who believed and feared Him. Whoever is pious is a friend of Allah`s. "there is no fear on them": as regards the horrors of the Day of Resurrection. "nor shall they grieve": for what they have left behind in worldly life." [Tafseer Al-Qur'an vol.4/pp.278].

For the concept of piety to materialize in the soul of every Muslim to become a pious worshipper, he/she should purify his/her soul through performing various acts of worship in their correct manner and intending to please Allah alone, because the commodity of Allah is precious, as stated by Prophet Mohammad (PBUH): "………Be on your guard that the commodity of Allah is precious. Verily the commodity of Allah is Jannah". [At-Tirmithi]. Moreover, a Muslim should intend coming closer to Allah as the sole objective of fasting. He should also abandon material desires out of sublimity. Fasting Ramadan should be the medium for reaching the rank of the pious. Therefore, whoever managed to train himself during Ramadan to abstain from what`s lawful, in compliance with the injunctions of Almighty Allah, will find it easier to abstain from what`s forbidden for the rest of the year.

We pray that Almighty Allah helps us fast 

Ramadan and make us amongst His sincere worshippers. Indeed, He hears and responds. And all praise be to Allah, The Lord of The Worlds.

 

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Summarized Fatawaa

What is the ruling on the prayer of one who said "Subḥāna Rabbiya al-ʿAẓīm" in prostration (*sujūd*) and forgot to correct it?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Saying “Subḥāna Rabbiya al-ʿAẓīm” in bowing (rukūʿ) and “Subḥāna Rabbiya al-Aʿlā” in prostration (sujūd) is one of the hayʾāt (non-essential sunnahs) of the prayer. Whoever omits it, whether deliberately or by forgetfulness, or replaces it with another remembrance (dhikr), his prayer is valid and he does not perform sujūd al-sahw. Shaykh al-Islām Imam al-Nawawī (may Allah have mercy on him) said: “Our school holds that one does not prostrate for omitting the audible or silent recitation, the tasbīḥ, and the rest of the hayʾāt.” [al-Majmūʿ, Vol.4/p.127]
If he performs sujūd al-sahw for something that does not call for it, his prayer is invalidated, because he introduced a prostration of forgetfulness without a cause, and he must repeat the prayer. The exception is one who did so out of forgetfulness or ignorance, whether because he recently entered Islam or because he lives far from scholars; he is excused and his prayer is not invalidated.
It is stated in Mughni al-Muḥtāj (Vol.1/p.417): “It is stated in al-Anwār: If he does something that does not call for sujūd al-sahw, thinking that it does, and then prostrates, his prayer is not invalidated if he is ignorant because he recently entered Islam or because he is far from scholars.”
Since this issue is hidden from the laity, as it is among the subtleties of knowledge, and the laity 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 the issue is not invalidated. As for after knowing it, the prayer is invalidated.
Whoever realizes while still in the prayer that his prostration was out of place, it is sunnah for him to perform sujūd al-sahw. And Allah Almighty knows best.

What is the correct point at which to raise the hands when standing up for the third rak‘ah (after the middle tashahhud)?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Raising the hands while saying the takbīr [when rising for the third rak‘ah] is a recommended sunnah, and omitting it does not affect the validity of the prayer. The proper time for this is after rising from the middle tashahhud, once one has fully stood up.
It is stated in I‘ānat aṭ-Ṭālibīn (Vol.1/P.158): "His statement, 'and rising from the first tashahhud' — meaning, this manner [of raising the hands] is also a sunnah when he rises from the first tashahhud, that is, when he stands upright from it.
Consider [the question]: when precisely does the raising of the hands begin? Is it at the very start of rising from the first tashahhud, or after he has reached the minimum position of rukū‘ [i.e., once fully upright]? The apparent, [correct] view is the latter — even though the outward wording [of the text] might suggest the former — because at the very start of his rising, he is still relying on both hands [to push himself up, and therefore cannot yet raise them]."
It is stated in ‘Umdat as-Sālik (p. 53): "If his prayer extends beyond two rak‘ahs, he sits after them in the iftirāsh position, recites the tashahhud, and sends blessings upon the Prophet ﷺ alone, without [mentioning] his family [at this point]. He then stands while saying the takbīr, supporting himself with his hands; and once he has stood upright, he raises them level with his shoulders." And Allah, the Exalted, knows best.

What are the conditions governing the portion that must be distributed to the poor from a voluntary uḍḥiyyah (sacrificial offering)?

 
 
 
 
 
 

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
The following conditions apply to the portion distributed to the poor from the sacrificial animal:
First: It must be meat — it isn`t valid to give the poor organs or offal such as the liver.
Second: It must be given raw — cooked meat does not fulfil the requirement.
Third: It must amount to no less than half a kilogram. And Allah Almighty knows best.

What is the ruling of Islamic Law on a latecomer who joins the imam during the standing position of the first rakʿah but was unable to complete the recitation of al-Fātiḥah?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
If a latecomer (masbuq) joins the prayer while the imam is standing, he should begin reciting Sūrat al-Fātiḥah immediately, without pausing to recite the opening supplication (duʿāʾ al-istiftāḥ) or the seeking of refuge (taʿawwudh). If the imam bows before he completes al-Fātiḥah, he follows the imam into the bow and leaves whatever remains of al-Fātiḥah — the imam bears it on his behalf.
It is stated in ʿUmdat al-Sālik (p. 47): "If a latecomer finds the imam standing and is confident that he has enough time to recite the taʿawwudh and al-Fātiḥah in full, he may do so. If he is uncertain, he should neither recite the opening supplication nor the taʿawwudh, but rather begin directly with al-Fātiḥah. If the imam bows before he completes it, he follows him into the bow — provided he had not already begun the opening supplication or the taʿawwudh. If he had begun either of them, he continues reciting al-Fātiḥah for as long as he spent on them." And Allah the Almighty knows best.

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