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    Abandoning Prayer (Salaat)

    A Major sin in Islam
    Allaah Most High says (which means): Then there has succeeded them a generation which has given up prayers (i.e, made their praycrs to be lost, either by not offering them at all or by not offering them perfectly or by not offering them in their proper fixed times, etc.) and have followed lusts. So they will be thrown in Hell. Except those who repent and believe in the Oneness of Allaah and His Messenger (), and act righteously. [Maryam, 19:59-60]

    And He (T) said (which means): Woe unto those performers of prayers (hypocrites) who are unmindful of their prayers (i.e., delay their prayer from its stated fixed time). [Al-Maa'oon, 107:4-5]

    And He (T) said (which means): O you who believe! Let not your properties or your children divert you from the remembrance of Allaah. And whosoever does that, then they are the losers. [Al-Munaafiqoon, 63:9]

    The commentators of the Qur'aan say: "The 'remembrance of Allaah' mentioned in these Aayaat means the five daily prayers. If anyone is so busy in buying and selling, or with his daily work of earning a livelihood, or with his children, that he cannot perform prayers on time, he will be among the losers."

    The first thing which will be judged among a man's deeds on the Day of Resurrection is the Prayer. If this is in good order then he will succeed and prosper but if it is defective then he will fail and will be a loser. [Nasaa'ee, Tirmidhee, Ibn Maajah]

    Informing us about the inhabitants of Hell, Allaah Most High says (which means): (The people in Hell will be asked What has caused you to enter Hell? They will say: We were not among those who used to pray. Nor did we feed the poor. And we used to talk falsehood (all that which Allaah hated) with vain-talkers. And we used to belie thc Day of Recompense. Until there came to us that which is certain (i.e., death). So no Intercession of intercessors will benefit them [Al-Muddaththir, 74:42-48]

    The Prophet said (which means): The covenant between us and them is prayer, so if anyone abandons it he has become a disbeliever. [Ahmad, Tirmidhee, Nasaa'ee]

    And he also said (which means): What lies between a man and disbelief is the abandonment of prayer. [Muslim, Aboo Dawood, Nasaa'ee]

    And he said (which means): If anyone abandons prayer deliberately then he has no claim upon Allaah. [Ibn Maajah, ADAB-AL-MUFRAD of Bukhaari, Tabaraani]

    And he said (which means): I have been ordered to fight against the people until they testify that there is no one worthy of worship but Allaah and that Muhammad is the Messenger of Allaah and until they perform the Prayers and pay the Zakaah, and if they do so they will have gained protection from me for their lives and property, unless [they do acts that are punishable] in accordance with Islaam, and their reckoning will be with Allaah Most High. [Bukhaari, Muslim]

    And he , mentioning the prayer, said (which means): If anyone keeps to it, it will be light, evidence and salvation for him on the Day of Resurrection. But if anyone does not keep to it, it will not be light, evidence and salvation for him on the Day of Resurrection, and on that Day he will be associated with Qaroon, Pharaoh, Namaan and Ubayy bin Khalaf (an enemy of Islaam from among the Quraysh). [Ahmad, Tabaraanee, Ibn Hibbaan]

    Ibn Al-Qayyim explained: The person who abandons prayer will be raised with such a foursome because his neglect of player may be due to his involvement with his property, his country, his administrative work or his trade. Therefore, if he was involved with his property he will be ressurected with Qaroon; if with his country, then with Pharaoh; if with his administrative work, then with Hamaan; and if with his trade then with Ubayy bin Khalaf, the trader among the disbelievers of Makkah.


    `Abdullaah bin Shaqeeq Al-`Aqeelee Tabi`ee (Tabi`ee: a successor to the companions of the Prophet ] said: "The Companions of the Prophet did not consider the abandonment of any good deed to be disbelief except the abandonment of the Prayer." [Tirmidhee, Haakim]


    When `Alee was asked about a women who did not pray, he said: "The one who does not pray is a disbeliever." [Tirmidhee, Haakim]


    Ibn Mas`ood (R) said: "The one who abandons the prayer has no religion." [Muhammad bin Nasr Al Mirwazee]


    Ibn `Abbaas (R) said: "The one who leaves off a single prayer deliberately will find, when he meets Allaah Most High, that He (T) is angry with him." [Muhammad bin Nasr Al-Mirwazee, Ibn Abdul-Barr]


    Ibn Hazm said: "There is no greater sin after polytheism than delaying a prayer until its time has passed and killing a believer without a just cause."


    Ibraheem Al-Nakha`ee said: "The one who has abandoned the prayer has become a disbeliever." Aboo Ayyoob Al-Sakhtiyanee said something similar to this.
    Ibn Hazm writes conclusively: "It has come from `Umar, `Abdur-Rahmaan bin `Awf, Mu`aadh bin Jabal, Aboo Hurayrah and other companions that anyone who skips one obligatory prayer until its time has finished becomes an apostate. We find no difference of opinion among them on this point."

    This was mentioned by Al Mundhiree in AT-TARGHEEB WA AT-TARHEEB. Then he comments: A group of Companions and those who came after them believed that an intentional decision to skip one prayer until its time is completely finished makes one an unbeliever. The people of this opinion include `Umar bin Al-Khattaab, `Abdullaah bin Mas`ood, `Abdullaah bin `Abbaas, Mu`aadh bin Jabal, Jaabir bin `Abdullaah and Aboo Ad-Dardaa'. Among the non-companions who shared this view were: Ibn Hanbal, Ishaaq bin Rahwayh, `Abdullaah bin Mubaarak, An-Nakha`ee, Al-Hakam bin `Utaibah, Aboo Ayyoob As-Sakhtiyaanee, Aboo Dawood At-Tiyaalisee, Aboo Bakr bin Aboo Shaybah, Zuhayr in Harb, and others.

    REFERENCES:


    Al-Haythamee, Ibn Hajr, AZ-ZAWAAJIR `AN IQTIRAAF AL KABAA'IR, Vol. I, (corrected by) Ahmad Abdush-Shaafee, Daar Al-Kutub Al-`Ilmiyyah, Beirut, Lebanon, 1987


    Dhahabee, Imaam Muhammad bin `Uthmaan, KITAAB AL-KABAA'IR, (Engl. tr.) Mohammed Moinuddin Siddiqui, Dar El-Fiker, Beirut, Lebanon, 1993.


    Sabiq, As-Sayyid, FIQH-US SUNNAH, Vol. I, (Engl. tr.) Muhammad Sa`eed Dabas and Jamal al-Din Zarabozo, Maktabat al-Khadamat-e Al-Hadithah, Jeddah, Saudi Arabia, 1987.
    From: http://www.qss.org/publications/hudaa/2.2/abandon.html


    ------------------
    "I put my trust in Allah, my Lord and your Lord! There is not a moving creature, but He has a grasp of its forelock. Verily, my Lord is on the straight path. (The truth)"
    (11:55-56)

    "...Indeed my prayer, my sacrifice, my living and my dying are for Allaah, the Lord of the worlds" (6:162)

    #2
    The Importance of Prayer
    Jamaal al-Din Zarabozo


    He Came to Teach you Your Religion
    1997 al-Basheer Company for Publications and Translations





    The importance of the prayer in Islam cannot be understated. It is the first pillar of Islam that the Prophet (peace be upon him) mentioned after mentioning the testimony of faith, by which one becomes a Muslim. It was made obligatory upon all the prophets and for all peoples. Allah has declared its obligatory status under majestic circumstances. For example, when Allah spoke directly to Moses, He said,

    "And I have chosen you, so listen to that which is inspired to you. Verily, I am Allah! There is none worthy of worship but I, so worship Me and offer prayer perfectly for My remembrance." [Taha 13-14]

    Similarly, the prayers were made obligatory upon the Prophet Muhammad (peace be upon him) during his ascension to heaven. Furthermore, when Allah praises the believers, such as in the beginning of surah al-Muminoon, one of the first descriptions He states is their adherence to the prayers.

    Once a man asked the Prohpet (peace be upon him) about the most virtuous deed. The Prophet (peace be upon him) stated that the most virtuous deed is the prayer. The man asked again and again. The first three times, the Prophet (peace be upon him) again answered, "The prayer," then on the fourth occasion he stated, "Jihad in the way of Allah." [This is form a hadith recorded by Ahmad and ibn Hibban. According to al-Albani, the hadith is hasan. Muhammad Nasir al-Din al-Albani, Sahih al-Targheeb wa al-Tarheeb (Beirut: al-Maktab al-Islami, 1982), vol. 1, p. 150]

    The importance of prayer is demonstrated in the many of the Prophets statement. For example, the Prophet (peace be upon him) said,

    "The first matter that the slave will be brought to account for on the Day of Judgment is the prayer. If it is sound, then the rest of his deeds will be sound. And if it is bad, then the rest of his deeds will be bad." [Recorded by al-Tabarani. According to al-Albani, it is sahih. Al-Albani, Sahih al-Jami, vol.1, p. 503.

    The importance of the prayers lies in the fact that no matter what actions one performs in his life, the most important aspect is ones relationship to Allah, that is, ones faith (imaan), God-consciousness (taqwa), sincerity (ikhlas) and worship of Allah (`ibaadah). This relationship with Allah is both demonstrated and put into practice, as well as improved and increased, by the prayer. Therefore, if the prayers are sound and proper, the rest of the deeds will be sound and proper; and if the prayers are not sound and proper, then the rest of the deeds will not be sound and proper, as the Prophet (peace be upon him) himself stated.

    In reality, the prayer is performed properly with true remembrance of Allah and turning to Him for forgiveness it will have a lasting effect on the person. After he finishes the prayer, his heart will be filled with the remembrance of Allah. He will be fearful as well as hopeful of Allah. After that experience, he will not want to move from that lofty position to one wherein he disobeys Allah. Allah has mentioned this aspect of the prayer when He has said,

    "Verily, the prayer keeps one from the great sins and evil deeds" (al-Ankaboot 45). Nadwi has described this effect in the following eloquent way,

    Its aim is to generate within the subliminal self of man such spiritual power, light of faith and awareness of God as can enable him to strive successfully against all kinds of evils and temptations and remain steadfast at times of trial and adversity and protect himself against the weakness of the flesh and the mischief of immoderate appetites. [Nadwi, p. 24]

    The overall affect that the properly performed prayers should have upon humans is described in other verses in the Quran:

    "Verily, man was created impatient, irritable when evil touches him and niggardly when good touches him. Except for those devoted to prayer those who remain constant in their prayers" (al-Maarij 19-23).

    As for the Hereafter, Allahs forgiveness and pleasure is closely related to the prayers. The Messenger of Allah (peace be upon him) said,

    "Allah has obligated five prayers. Whoever excellently performs their ablutions, prays them in their proper times, completes their bows, prostrations and khushu` [Khushu` in the prayer is where the persons heart is attuned to the prayer. This feeling in the heart is then reflected on the body. The person remains still and calm. His gaze is also lowered. Even his voice is affected by this feeling in the heart. For more details on this concept (as well as the difference between it and khudhu`), see Muhammad al-Shaayi, al-Furooq al-Laughawiyyah wa Atharahaa fi Tafseer al-Quran al-Kareem (Riyadh: Maktabah al-Ubaikaan, 1993), pp. 249-254.] has a promise from Allah that He will forgive him. And whoever does not do that has no promise from Allah. He may either forgive him or punish him." [Recorded by Malik, Ahmad, Abu Dawud, al-NasaI and others. According to al-Albani, it is sahih. Al-Albani, Sahih al-Jami, vol. 1, p. 616.] ]

    The prayers are a type of purification for a human being. He turns and meets with his Lord five times a day. As alluded to above, this repeated standing in front of Allah should keep the person from performing sins during the day. Furthermore, it should also be a time of remorse and repentance, such that he earnestly asks Allah for forgiveness for those sins that he committed. In addition, the prayer in itself is a good deed that wipes away some of the evil deeds that he performed. These points can be noted in the following hadith of the Prophet (peace be upon him):

    "If a person had a stream outside his door and he bathed in it five times a day, do you think he would have any filth left on him?" The people said, "No filth would remain on him whatsoever." The Prophet (peace be upon him) then said, "That is like the five daily prayers: Allah wipes away the sins by them." (Recorded by al-Bukhari and Muslim.)

    In another hadith, the Prophet (peace be upon him) said,

    "The five daily prayers and the Friday Prayer until the Friday prayer are expiation for what is between them." (Recorded by Muslim.)

    From: http://www.islaam.com/Article.asp?id=320



    ------------------
    "I put my trust in Allah, my Lord and your Lord! There is not a moving creature, but He has a grasp of its forelock. Verily, my Lord is on the straight path. (The truth)"
    (11:55-56)

    "...Indeed my prayer, my sacrifice, my living and my dying are for Allaah, the Lord of the worlds" (6:162)

    Comment


      #3
      JazakAllah Khair Sister.
      May Allah reward you for your efforts

      Comment


        #4
        salaam
        Jazak'Allah. Thank you for sharing i always enjoy reading your informative posts, keep it up. Thank you.


        .

        Comment


          #5
          On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him), who said:
          A prayer performed by someone who has not recited the Essence of the Qur'an (Surah al-Fatihah,the first surah of the Qur'an) during it is deficient (and he repeated the word three times), incomplete. Someone said to Abu Hurayrah: (Even though) we are behind the imam?(i.e. standing behind the imam (leader) listening to him reciting al-Fatiha). He said: Recite it to yourself, for I have heard the Prophet (may the blessings and peaace of Allah be upon him) say: Allah (Mighty and Sublime be He), has said:
          I have divided prayer between Myself and My servant into two halves, and My servant shall have what he has asked for. When the servant says:
          Al-hamdulillahi rabbi l-alamin(Praise be to Allah, Lord of the Worlds) Allah (Mighty and Sublime be He) says: My servant has praised Me.
          And when he says: Ar-rahmanir rahim (The Merciful, the Compassionate), Allah (Mighty and Sublime be He)says: My servant has extolled Me
          and when he says: Maliki yawmid din (Master of the Day of Judgement)Allah says: My servant has glorified Me and on one occasion He said My servant has submitted to My power.
          And when he says: Iyyaka na budu wa iyyaka nasta in (It is You we worship and it is You we ask for help), He says:This is between Me and My servant, and My servant shall have what he has asked for.
          And when he says:Ihdinas siratal mustaqim, siratal ladhina an amta alayhim ghayril maghdubi alayhim wa lad dallin (Guide us to the straight path, the path of those upon whom You have bestowed favors, not of those against whom You are angry, nor of those who are astray),He says: This is for My servant, and My servant shall have what he has asked for.

          Hadith Qudsi 8 an-Nawawi's Forty Ahadith
          It was related by Muslim, also by Malik, At-Tirmidhi, Abu-Dawud, an-Nisai and ibn Majah.

          Comment


            #6
            Jazakallah khair all for reading and also for the Hadith Qudsi

            Comment


              #7


              In reality, the prayer is performed properly with true remembrance of Allah and turning to Him for forgiveness it will have a lasting effect on the person. After he finishes the prayer, his heart will be filled with the remembrance of Allah. He will be fearful as well as hopeful of Allah. After that experience, he will not want to move from that lofty position to one wherein he disobeys Allah. Allah has mentioned this aspect of the prayer when He has said
              Problem is that we all keep going back. I guess we have to reach a higher stage to rid of the urge to sin.

              ------------------
              Jitna Diya Sarkar Nay Mujko, Itni Meri Auqat Nahi, Yeh Saab Tumhara Karam Hai Aqa, Mujh Mein Aisi Koi Baat Nahin.


              Pray OR v tt T FRgv M, Ak Y T FRgv M Ol Hope To Th Hv.

              [This message has been edited by CocoNut (edited April 03, 2002).]
              Rabul MashriqaiN wal MaghribaiN

              Comment

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