July 2007

Friday: Praying sunnas upon entering after the khutba starts
Answered by Shaykh Sohail Hanif

May the peace and blessings of Allah be on our master Muhammad, his folk and companions and all who step in his blessed footsteps until the last day.

Both the Hanbali and Shafi’i schools state that it is recommended for a latecomer to the Friday prayer to pray the 2 rakats for greeting the mosque even if the Imam is giving the khutba (Friday sermon). The Hanafi and Maliki schools however consider this to be an impermissible act.

The former two schools take as a basis for this ruling the hadith of Jabir ibn ‘Abdullah found in Sahih Muslim that the Prophet (Allah bless him and give him peace) said ‘When of you comes on Friday and the imam has come out [to give the khutba] then let him pray two rakats’. In addition there is the hadith also related by Jabir ibn ‘Abdullah that is found in sahih al-Bukhari that ‘A man came whilst the Prophet (Allah bless him and give him peace) was delivering the khutba on Friday so he said “Have you prayed O so-and-so?”. The man replied “No”. The Prophet said “Stand and pray two rakats”.

Despite the seemingly clear indication of the two aforementioned rigorously authenticated hadiths, the Hanafis and Malikis deemed it impermissible to pray during the khutba. They based this ruling on a number of considerations some of which are mentioned below. The followed discussion is largely taken from the two great commentaries on Sahih al-Bukhari; Faid al-Bari by Imam al-Kashmiri [2:238, Maktaba Haqqania] and ‘Umdat al-Qari by Imam al-‘Ayni [6:230, Bulaq].

Despite the above two hadiths, it is transmitted from the majority of the early Muslims from the Sahaba, including Umar, Uthman and Ali, and the Tabi’in that they did not deem it permissible to pray during the khutba. [Read more]


The essence of prayer: http://qa.sunnipath.com/issue_view.asp?HD=1&ID=2462&CATE=4

The Inner Dimensions of Prayer: http://qa.sunnipath.com/issue_view.asp?HD=1&ID=2065&CATE=4

Spiritual Performance of Prayers: http://qa.sunnipath.com/issue_view.asp?HD=1&ID=2462&CATE=4

How do I increase in presence of heart in prayer: http://qa.sunnipath.com/issue_view.asp?HD=3&ID=3631&CATE=431

Ghazali on the Inner Manners of Qur’an Recital

Based on Imam Ghazali’s explanation in his Ihya’ `Ulum al-Din

In the Name Of Allah, Most Compassionate, Most Merciful

1. One should understand the magnificent nature of the Qur’an. This
is a divine gift from Allah, and a tremendous favor. One should bring
to mind the favor of Allah and be thankful.

2. Magnification of the Speaker. Bring to mind the magnification of
the One who is addressing us. The reciter will then remain conscious of
the fact that this Book is the speech of Allah. So when one recites, it
is not like reading any book, rather the very speech of Allah. Allah is
speaking to the reciter through his recitation.

3. Paying attention to the Qur’an: One may avoid whisperings of the
self. “Oh Yahya, take the book firmly,” which may be understood as …
take the words contained in it with seriousness and sincerity.

4. Pondering over the verses. How? Recite it according to the Sunna
with tarteel, a slow, measured, distinct manner. Tajweed helps in
inward reflection. There’s a hadith from Nasai and ibn Majah that the
Prophet, peace be upon him, prayed at night reciting one ayah
repeatedly: “in tuaddhibhum fa ‘innahum ‘ibaaduk…” If You punish
them, then they are Your servants, and if You forgive them, surely You
are the Mighty, the Wise. (5:118)

5. Seek to understand the meanings. 1) in the linguistic sense –
study a translation if you do not know Arabic, 2) and the deeper
meanings found in tafsirs, 3) and with reflection. Studying ‘aqida
helps, for example, reading verses about the power of Allah, and about
His qadr. Don’t interpret it with your own opinion; go look it up in a

6. Remove obstacles to understanding the Qur’an. There are four veils according to Imam Ghazali:

* Being overly concerned with outward recitation (this is one of the
tricks of Shaytan to turn you away from reflecting on meanings). Find a
middle path.

* Superimposing one’s ideas/perspectives/beliefs on the guidance of
the Qur’an (ex: someone is a feminist, socialist, economist – reading
the Qur’an according to his or her own perspective – preventing true
spiritual benefit from the Qur’an.) Take guidance from the Qur’an
itself with an open mind.

* Sin, both outward and inward. Sin creates darkness in the soul and
clouds the mirror of the heart, so it doesn’t reflect the light of
Divine guidance. How to polish the heart? With sincere and consistent
repentance, and leaving sin. Keep doing this and striving until you
leave those sins. This is a process: cleaning the heart and approaching
Allah Most High.

* One finds sufficiency on finding how meanings relate to you from
tafsir. However, this is an interpretation; these tafsirs shouldn’t
take the place of personal reflection and application.

Take everything in the Qur’an as guidance for yourself because it is
for all creation. When it talks about the oppressors, sinners, etc.
look at your life, act on what’s implied relative to your life.
“Fastaqim kama umirta,” be steadfast as you were commanded. Imagine how
the Prophet, peace be upon him, applied the Qur’an to his life – his
hair turned gray! His companions asked why his hair had turned white.
He, peace be upon him, said, “Sura Hud and its sisters made my hair
white.” He was upright and truthful in following the Qur’an. He took
every address to apply to himself personally.

Feel the Qur’an when talking about Paradise, Hell, or anything, put yourself in tune with the Qur’an.

Rise in degrees of recitation. There are three grades of recitation. Any recitation is a tremendous grade.

* The lowest grade: one supposes one is reading the Qur’an to Allah,
as if one is standing before Allah, in His Divine Presence, and Allah
is listening to one’s recitation. This is an inward state of begging,
entreating, and supplicating.

* The middle grade: When one beholds Allah and sees for themself
that Allah is addressing us with His favor. He is bestowing His gifts,
His mercy through the Qur’an. There is a sense of shame, modesty (haya)
and magnification (ta’dhim). One seeks to understand and be more
serious. Now it is from Allah to you! There’s also a feeling of
ecstasy, thankfulness, and joy! One piece of dust like you is being
addressed by the Lord of every speck of dust!

* The highest grade: When one beholds the Speaker Himself and His
Attributes. One does not see his own actions, but completely engrosses
himself in beholding Allah Most High Himself. Then next, he sees the
address of Allah Most High, then sees his own recitation.

10. Recite the Qur’an while knowing that there is no might or power
except with Allah. Qul bifaDlillahi wa biraHmatihi… say by the Grace
of Allah and His Mercy; in that let them rejoice – better than what
they amass – whether (worldly or spiritual amassing).

Thank Allah upon good deeds. In addition, one always beholds one’s
shortcoming in reciting it. And reminding ourselves that we are not
being thankful enough, look even the Prophet’s hair turned gray…The
soul is what turns to Allah…the body is just dust. We have infinite
fear, and infinite hope in Allah… so turn to Allah and hope for His

Please also see the following links:

Etiquettes of Qur’anic Recitation


The Assumption Of Purity, Not Filth

How could dogs be impermissible if the People of the Cave had a dog with them?

Keeping a Dog: Impermissibility Explained

What is the ruling if a dog touches you or your clothes i.e. his nose or other parts of his bod

What is the ruling of keeping dogs in the Shariah?

RE: Washing off a dog’s touch

Najas Issues At A Non-Muslim Relative’s House

Dogs Coming in Contact with Clothing

My elderly neighbors’ dogs

Is it permissible to keep a pet snake?

Source: SunniPath Answers (http://qa.sunnipath.com)

Al-Ghazali Letter to a Disciple (SunniPath Library)

‘Work for your terrestrial life in proportion to your location in it, and work for your afterlife in proportion to your eternity in it.’ This is part of the advice that the great theologian and mystic Abu Hamid al-Ghazali (1058-1111 AD) put down in his Letter to a Disciple. An old disciple of al-Ghazali had studied the Islamic sciences, including the many works of his master, for most of his life. Faced with the proximity of death, he turns again to his master this time asking for a summary of all his teachings. Letter to a Disciple is al-Ghazali’s response. The emphasis in this short treatise is on religious and spiritual action and on putting into practice the knowledge that one has acquired. Letter to a Disciple can be considered as the last testament of he who is regarded as Hujjat al-Islam, the ‘Proof of Islam’. This new translation is presented here as a bilingual, English-Arabic, edition.

Al-Ghazali Letter to a Disciple

Absolute Essentials of Islam

 Absolute Essentials of Islam

Allah has commanded us to worship and obey Him, with sincerity, out of reverence, love, and thankfulness. He says in the Qur’an, “And they are ordered only to serve Allah, keeping religion pure for Him, to remain upright, and to establish worship and to pay the poor-due. That is true religion” (Qur’an, 98.5).

This worship is not possible without knowledge. This short work outlines the absolute essentials of this knowledge: in faith, prayer, and key points related to one’s life and dealings.

It is based on the methodology of traditional Sunni Islam, according to the Hanafi school, the largest school of Islamic law, and its purpose is to make one’s worship valid, sound, and proper in a short amount of time.

* Title: Absolute Essentials of Islam
* Author: Faraz Rabbani
* Publishing House: White Thread Press
* ISBN: 0-9728358-4-9

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