How to Make Wudu
Abu Hurairah (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said, “The prayer of a person who does hadath (passes urine, stool or wind) is not accepted till he performs the ablution.” A person from Hadramowt asked Abu Hurairah, “What is ‘Hadath‘?” Abu Hurairah replied, ” ‘Hadath’ means the passing of wind.” (Muslim)
Here, Sheikh Mohammad Al-Naqwi he explains in a practical manner how to perform ablution in the correct order followed by the authenticated dua`a’ (supplication) that is usually said after finishing ablution.
Enjoy watching this talk to learn how to perform ablution in the correct order.
By: EDC Staff
Mohamed Salah’s performance of sujud outside of prayer is a specific expression of gratitude for goals scored.
Mohamed Salah, the Egyptian King as known now among Liverpool’s fans in England, has become the most popular Muslim player in England, and surely the talk of the Premier League this season.
In 2017, he was named the BBC’s African Footballer of the Year. He has become a phenomenal player and one of the most talked about in the world today.
Lately, Liverpool’s fans have made new chants for him celebrating his brilliance and performance. “Mo Sa-la-la-la-lah, Mo Sa-la-la-la-lah, if he’s good enough for you, he’s good enough for me, if he scores another few, then I’ll be Muslim too”.
A recent report by Football Against Racism in Europe (Fare) found that the success of Liverpool Muslim star Mohamed Salah has significantly decreased hate and race crimes in the English Premier League.
His action in prostrating (sujud) to Allah Almighty after scoring a goal reveals what Islam truly entails, putting Allah at the center of everything. His prostration not only called young men, women, and children everywhere to want to mimic him, bowing in humble prostration to a lord that they may or may not believe in yet, but it also elicited fascination, what is it about him, that grants him such skill and success? He answers this question on the pitch, God.
A question may arise here, what is meant by prostration or sujud as known in Islam?
This prostration is a sign of thankfulness and gratitude to Allah Almighty. It is made when receiving good, good news, or bounty. Abu Bakrah narrated, “When anything came to the Prophet (peace be upon him) which caused pleasure (or, by which he was made glad), he prostrated himself in gratitude to Allah.” (Authenticated by Al-Albani)
Prostration (Sujud) in Prayer
Prostration normally occurs twice in every rak`ah (unit) of prayer. A Muslim who performs prayer that is required five times daily, finds himself in prostration 34 times each day.
In Islamic thought, prostration is perceived of as the physically lowest, but spiritually the highest, position a person can take as an expression of humbling oneself to God. Mohamed Salah’s performance of sujud outside of prayer, then, is a specific expression of gratitude for goals scored.
It is an act of humility and submission to God. It is an act of utter humility before the Might of the Creator of Heavens and the Earth and everything in between them, the King and Sustainer of the heavens and the earth.
Mohamed Salah and all Muslims believe in the One God who created the universe and has power over everything within it. He is unique and exalted above everything He creates, and His greatness cannot be compared to His creation.
What does Mohamed Salah say in Sujud?
The Muslim in general glorifies God during prostration, saying “Subhana Rabbiya Al-A`la” (Glory be to my Lord, the Most High) three times or at least one time.
The Excellence of Sujud
From the Quran:
So exalt [Allah] with praise of your Lord and be of those who prostrate [to Him]. (Al-Hijr 15:98)
In another verse we read:
Do you not see that to Allah prostrates whoever is in the heavens and whoever is on the earth and the sun, the moon, the stars, the mountains, the trees, the moving creatures and many of the people? (Al-Hajj 22:18)
In another verse we read:
No! Do not obey him. But prostrate and draw near [to Allah]. (Al-`Alaq 96:19)
From the Sunnah of the Prophet (peace be upon him):
The Messenger of Allah (peace be upon him) said, “A slave becomes nearest to his Lord when he is in prostration. So increase supplications while prostrating.” (Muslim)
Thawban (may Allah be pleased with him) said: “I heard the Messenger of Allah (peace be upon him) saying, “Make frequent prostrations, for every prostration that you make before Allah will raise your position one degree and will remit one of your sins”. (Muslim)
Awrah in paryer
Almighty Allah says: “O Children of Adam, take your adornment (by wearing proper clothing) for every mosque.” (Al-A`raf 7:31)
Covering the awrah is one of the prerequisites of salah. Allah (glory be to Him) says in the Qur’an:
“O Children of Adam, take your adornment (by wearing proper clothing) for every mosque.” (Al-A`raf 7:31)
The word “adornment” here refers to covering the awrah (private parts to be covered in public), while the word “mosque” means prayer. Therefore, the whole phrase means “Cover your awrah for every prayer”.
Salamah ibn Al-Akwa` (may Allah be pleased with him) said to the Prophet (peace be upon him): “O Messenger of Allah, may I pray in a long shirt?” He said: “Yes, but button it, even with just a thorn.” (Al-Bukhari)
As for men, they have to cover what is between the navel and thighs. But, there is disagreement regarding the navel, thighs and knees. The following hadiths prove that such parts are not part of man’s awrah.
`A’ishah (may Allah be pleased with her) narrated: “The Prophet was sitting with his thigh exposed when Abu Bakr asked, and received, permission to enter. The same thing happened with `Umar. However, when `Uthman sought permission to enter, the Prophet covered himself with his clothes. When they left, I said: ‘O Messenger of Allah, you allowed Abu Bakr and `Umar to enter while your thigh was exposed. But when `Uthman asked permission to enter, you covered yourself with your clothes.’ He said: ‘O `A’ishah, shouldn’t I be shy of a man even the angels, by Allah, feel bashful in his presence’?” (Ahmad and Al-Bukhari)
Ibn Hazm says: “It is correct to say that the thigh is not part of awrah. Saying otherwise will conflict with the fact that Allah allowed His Prophet (peace be upon him), who is protected (from sin), to uncover his thigh so that Anas and others could see it. Allah (glory be to Him) would have kept him from doing this.”
According to Jabir, when the Prophet (peace be upon him) was young (before his Prophethood), he was once carrying the stones of the Ka`bah, wearing only a loincloth. His uncle Al-`Abbas said to him: ‘O nephew, why don’t you untie your waistcloth and put it on your shoulder for padding?’ The Prophet did so and fell unconscious. He was never seen naked again after that.”‘ (Al-Bukhari and Muslim)
Ibn Hazm mentions that Hubair Ibn Al-Huwairith looked at Abu Bakr’s thigh when it was uncovered.
However, the following hadith show that the thighs and so on are part of `awrah:
Muhammad Jahsh reported: “The Messenger of Allah (peace be upon him) passed by Ma’mar while his thighs were uncovered. He said to him: ‘O Ma’mar, cover your thighs, for they are (part of) `Awrah.” (Ahmad)
There is no such controversy over what constitutes a woman’s awrah. It is stated that her entire body is awrah and must be covered, except her hands and face. Allah (glory be to Him) says in the Qur’an:
And to display of their adornment only that which is apparent (do not expose any adornment or beauty save the hands and face). (An-Nur 24:31)
It has been authentically related on the authority of Ibn `Abbas, Ibn `Umar and `A’ishah that the Prophet (peace be upon him) said: “Allah does not accept the prayer of an adult woman unless she wears a head covering (full hijab).” (Agreed upon)
It is related from Umm Salamah that she asked the Prophet: “Can a woman pray in a long shirt (like a night shirt) and head covering without a loincloth?” He said: “If the shirt is long and flowing and covers the top of her feet (i.e. she is allowed to do do).” (Abu Dawud)
It is also narrated that `A’ishah was asked about the kinds of garments a woman is allowed to pray in, she answered: “Ask `Ali ibn Abu Talib and then tell me what he says.” `Ali’s answer was, “In a head cover and a long flowing shirt.” On conveying this reply to `A’ishah, she said, “He has told the truth.”
Women’s clothes must cover the awrah, even if they are tight enough to highlight those features. If the clothes are so transparent that one’s skin color can be seen, they are not suitable for prayer.
Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (peace be upon him) said, “He who observes Tarawih prayer (night prayer during Ramadan) throughout Ramadan, out of sincerity of Faith and in the hope of earning reward will have his past sins pardoned..” (Al-Bukhari and Muslim)
Taraweeh prayer is one of the highlighted acts of worship that is offered during the nights of Ramadan after performing the obligatory `Isha’ and before the witr.
Sheikh Ismail Rufai talks in brief about the virtues and excellence of the night prayer in light of the Sunnah of the Prophet (peace be upon him).
Source: Huda TV.
The Last 10 Nights of Ramadan
`A’ishah (may Allah be pleased with her) narrated that the Messenger of Allah (peace be upon him) used to strive more in worship during Ramadan than he strove in any other time of the year; and he would devote himself more (in the worship of Allah) in the last ten nights of Ramadan than he strove in earlier part of the month.” (Muslim)
In another hadith, `A’ishah (may Allah be pleased with her) said: “With the start of the last ten days of Ramadan, Messenger of Allah (peace be upon him) would pray all the night, and would keep his family awake for the prayers. He tied his lower garment (i.e., avoided sleeping with his wives) and devoted himself entirely to prayer and supplication.” (Agreed Upon)
When do the last 10 nights begin? Do the last 10 days mean the same thing? People do tend to get confused. Also regarding itikaf, when do people begin? When do the last 10 nights end? Watch this short video to get the answer with Sheikh Abu Eesa.
Source: Faithiq Youtube Channel.
All believers purify their morals and attain the dignified state of humanity through prayer no matter how it is performed.
By Haluk Nurbaki
Salah (ritual prayer) is unarguably the foundation of Islam. Having been commanded during the Night of Ascension (Mi‘raj), it is a blessing granted to Muslims by Allah. Muslims approach the wisdoms of Mi‘raj through a genuinely felt and performed prayer, and thereby reach the zenith of servitude before Allah.
Our daily prayers constitute training grounds for such a glorious exaltation; all believers purify their morals and attain the dignified state of humanity through prayer no matter how it is performed. Although hundreds of millions of people perform the prayer with many mistakes, all with the exception of insincere prayers are accepted by Allah.
Hence we should have a longing for and attempt to have a moral exaltation during the performance of prayer. Performing a prayer which merits the approval of Allah naturally necessitates a difficult process of purification. Yet avoiding this beautiful training results in the loss of more exquisite blessings waiting to be granted by Allah.
The motifs of a proper prayer are the physical movements, the prayers said, the verses and dhikr (remembrance of Allah). Whether it is heartfelt or not, we still apply these basic steps in the course of a prayer. There is in fact not much need for deep knowledge to understand and describe a genuine prayer. However, if we understand the meaning of our physical movements and the things we say to Allah during the prayer, we can more profoundly fathom its true glory.
In this case, the first condition of understanding the prayer is to acknowledge that it is not a firm mould, but an activity that ascends the performer from point zero to the most elevated levels. Apart from those prayers we perform in peace and full concentration, there are many others in which our minds wander off to worldly concerns.
This statement can be illustrated with an allegory; if the act of prayer is likened to the unopened bud of a rose, we can say that many layers of rose layers have to be opened or passed until we reach the more worthy inner leaves of the rose, or the prayer.
In fact, the man resembles a point that oscillates between worldly desires and the heart. As we are taken by our worldly desires, the prayer remains on the surface level; as we turn to our heart, the conduct of prayer becomes deeper and more meaningful. In this respect, prayer is at the same time a measure for us in assessing our maturity.
If we are continuously performing the prayer on the outer level without getting to the gist of it, this shows that our point of departure is interwoven with desires. On the contrary, if we are increasingly becoming purified and find ourselves enjoying the prayer, this indicates that we are getting closer to feeling it in our hearts.
Prayer is a worship which must be observed by believers throughout their entire lives. For that reason, prayer is the most influential factor that shapes our characters. Some people reject the practice of prayer after observing some unethical behavior of those others also performing the prayer.
This can be likened to having an ignorant foreman construct a building after getting angry at an engineer who built a defective building. An important reason for this image is our mistake in trying to practice prayer without knowing or trying to understand its true nature. Recognizing the prayer as an integral experience of morality will thoroughly eliminate these dilemmas.
Prayer reveals the secret of the most beautiful creation in humans.
Prayer is a joyful journey along the road that leads to Allah.
Prayer is a divine feast that gives strength to the body, freshness to the breath, peace to the soul and that rejoices the heart.
Prayer is a limitless gratitude of the servant before His divinity, and an enjoyment to live his nothingness before the power of the Glorified Allah.
Prayer is the vibration of the servant in the magnetic area of the hardships impossible to endure.
Prayer is a miracle of Prophet Muhammad (peace be upon him) in which the secret of Al-Fatihah is revealed and that purifies us before His divinity.
Prayer is also the Mi‘raj in which Allah watches His spectacular art in the heart of the believer. Prayer is the sultanate of Muhammad (peace be upon him) in which people are transmitted to the meaning in their entirety and the infinite universes with their bodies.
Performing this dhikr even at a surface level gains a divine content. Undoubtedly, we must be aware of the anticipation of such a dhikr which is beyond our perception before His divinity. The fact that prayer is a very important worship necessitates a thorough preparation.
An unchanging rule is that a genuine prayer is the real objective of any prayer. However, it is a fact that every prayer which is not hypocritically performed is approved by Allah. How can we be worthy of prayer by developing a system that is appropriate for the morality of our Lord in prayers that we perform five times a day throughout our entire lives?
If a servant quits performing prayer saying that he is unable to perform a genuine one, he falls into heedlessness like resigning from the servitude. If a servant only imitates the pattern of prayer until his death without tasting its pleasure thinking that every step of the prayer is approved, this means that he rejects the secret of the most beautiful creation within him. Therefore, we will not quit performing the prayer even if it is superficial. However, we will try to conceive the true nature of the prayer every passing day.
There are many stages between the prayer performed merely in form and the genuine prayer. In other words, it is impossible to say that a prayer is “either an imitation or a genuine one”. If we take the imitational prayer as the outer shell, there are thousands of prayers until we reach the genuine one. We must try to pass these stages slowly and approach the real prayer.