Imam Mohsen

Imam Mohsen Shaker al-Bayoumi committed the Holy Quran to memory at an early age. Later he graduated from Al-Azhar University in Cairo, where he studied Islamic sciences, specializing in hadith. After teaching at Al-Azhar and serving as an imam in Cairo for fifteen years, he was appointed to the post of Imam Kobe Mosque in Japan, where he served for ten years, and he is presently the Imam and Islamic Scholar at the Islamic Cultural Center, Osaka.

Imam's Activities

In addition to serving as Imam of Osaka Ibaraki Masjid, Shaykh Mohsen is teaches Islam, gives lectures on Islam in mosques, schools and universities, accepts newcomers to Islam, conducts weddings, and takes care of funerals. The picture below was taken at Islamic Center Kyoto.

Seeking Shaykh Mohsen's Advice

These days it is possible to seek answers to all our questions on the internet, and have them answered by the most learned Islamic scholars. Moreover, when a renown scholar from a well-known Islamic establishment visits Japan, it is only natural to ask him for his advice. However, such learned scholars might refrain from making a ruling by explaining that they are not qualified to pronounce an appropriate Islamic Judgement without a deeper knowledge and experience of the life of Muslims living as a minority here in Japan.

Muslims living in this country are in a unique situation, and a broad, practical understanding of the difficulties they face, the lack of a nearby mosques, of Muslim neighbors, and halal supplies, the prevailing local customs and beliefs to name but a few, are necessary to make a correct ruling.

Taking this into consideration, we are fortunate to have Shaykh Mohsen as our resident Imam and teacher, as the shaykh has been living and working in Japan for more than a decade.

If any brothers and sisters have a question about their religion in general or about Muslim life in Japan in particular, they are most welcome to contact Imam Mohsen for advice.

 

Imam's Advice for Ramadan

Assalamu Alaikum wa Rahmatullahi wa Barakatuhu,

Praise be to Allah and peace and blessings be upon His Messengers, our master Mohammed may Allah bless him and his family and companions and those who followed them in truth until the Day of Judgment.

There has come to us a great and blessed month of Ramadan which will start on Monday 06th June 2016, the month whose greatness has been declared by Allah Almighty and honored by the revelation of the Qur'an.

Allah ta ‘alaa says: “The month of Ramadan in which was revealed the Qur’an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days. Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e. to say Takbeer (Allahu Akbar: Allah is the Most Great)] for having guided you so that you may be grateful to Him.” [al-Baqarah 2:185].
 
This blessed month is a great opportunity for goodness, barakah (blessing), worship and obedience towards Allah. 

It is a great month, a noble season, a month in which hasanat (rewards for good deeds) are multiplied and in which committing sayi’aat (bad deeds) is more serious than at other times. But there is a difference between the multiplication of hasanat and the multiplication of sayi’aat. The multiplication of hasanat is in both quantity and quality. What is meant by quantity is number, so a good deed is multiplied by ten times the like thereof; and what is meant by quality is that the reward is great and vast. With regard to sayi’aat, it is multiplied in terms of quality only, i.e., the sin is greater and the punishment is more severe. With regard to quantity a bad deed receives one sayi’ah, and it cannot be more than one.

The gates of Paradise are opened and the gates of Hell are shut, and the sinners’ repentance to Allah is accepted. 

For the sincere believer, every month is an occasion for worship and his whole life is spent in obeying Allah, but in the month of Ramadan he has even more motivation to do good and his heart is even more focused on worship, and he turns even more to his Lord. By His grace, our generous Lord bestows His bounty upon the fasting believers and multiplies the reward for them on this blessed occasion, so He gives abundantly and rewards generously for righteous deeds.  

How can we prepare for Ramadan? 

We can prepare for Ramadan by taking stock of ourselves and recognizing our shortcomings.

We should set ourselves straight so that in Ramadan we will have a higher degree of faith. For faith increases and decreases.

After that we should take stock of ourselves and recognize our shortcomings in doing acts of worship such as praying in congregation, remembering Allah (dhikr), paying attention to the rights of neighbours.

Then we should take account of deeds to be aware of our sins and of following our whims and desires. 

We should stop ourselves from persisting in sin, whether the sin is great or small, whether it is by looking at that which Allah has forbidden; or by listening to what Allah has forbidden; or by walking towards things of which Allah does not approve; or by using one's hands to strike in a manner with which Allah is not pleased; or by consuming things that Allah has forbidden.

We should never forget that Allah stretches forth His hand during the day to accept the repentance of those who sinned at night, and He stretches forth His hand at night to accept the repentance of those who sinned during the day.

Allah says: “And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for Al-Muttaqoon (the pious). Those who spend (in Allah’s Cause) in prosperity and in adversity, who repress anger, and who pardon men; verily, 

Allah loves Al-Muhsinoon (the good doers).And those who, when they have committed Faahishah (illegal sexual intercourse) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; — and none can forgive sins but Allah — and do not persist in what (wrong) they have done, while they know. For such, the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. 

How excellent is this reward for the doers (who do righteous deeds according to Allah’s Orders)”[Aal ‘Imran 3:133-136] 

 “Say: “O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah, verily, Allah forgives all sins. Truly, He is Oft Forgiving, Most Merciful” [al-Zumar 39:53]

“And whoever does evil or wrongs himself but afterwards seeks Allah’s forgiveness, he will find Allah Oft Forgiving, Most Merciful” [al-Nisa’ 4:110].
 
By taking ourselves to account, repenting and seeking forgiveness, this is how we should welcome Ramadan. 
 “The smart man is the one who takes stock of himself and strives to do that which will benefit him after death, and the helpless one is the one who follows his own whims and desires and engages in wishful thinking, (assuming that Allah will forgive him regardless of what he does and that he does not need to strive to good deeds).” 

In the month of Ramadan the gates of Paradise are opened and the gates of Hell are shut. The devils are put in chains and a caller cries out each night, O seeker of good, proceed, O seeker of evil, desist. 

This month is superior to others in four things:

1 – In it there is the best night of the year, which is Laylat al-Qadr. Allah says: 
“Verily, We have sent it (this Qur’aan) down in the Night of Al Qadr (Decree).

And what will make you know what the Night of Al Qadr (Decree) is?

The Night of Al Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).

Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allah’s Permission with all Decrees,
 (All that night), there is peace (and goodness from Allah to His believing slaves) until the appearance of dawn” [al-Qadar 97:1-5]. So worship on this night is better than worshipping for a thousand months. 

2 – In this month was revealed the best of Books to the best of the Prophets (peace be upon them). Allah says: “The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)” [al-Baqarah 2:185].

 “We sent it (this Qur’aan) down on a blessed night [(i.e. the Night of Al Qadr) in the month of Ramadan — the 9th month of the Islamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship].

Therein (that night) is decreed every matter of ordainments. As a Command (or this Qur’aan or the Decree of every matter) from Us. Verily, We are ever sending (the Messengers)” [al-Dukhaan 44:3-5].

It was narrated by Ahmad and by al-Tabaraani in al-Mu’jam al-Kabeer that Waathilah ibn al-Asqa’ (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “The Scriptures of Ibraaheem were sent down on the first of the month of Ramadan. The Tawraat was sent down on the sixth of Ramadan. The Injeel was sent down on the thirteenth of Ramadan. The Zaboor was sent down on the eighteenth of Ramadan, and the Qur’aan was sent down on the twenty-fourth of Ramadan. Classed as hasan by al-Albaani in al-Silsilah al-Saheehah, 1575.

3 – In this month the gates of Paradise are opened and the gates of Hell are shut, and the devils are chained up. It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “When Ramadan comes, the gates of Paradise are opened and the gates of Hell are closed, and the devils are put in chains.” (Agreed upon). 

Al-Nasaa’i narrated from Abu Hurayrah that the Messenger of Allah (peace and blessings of Allaah be upon him) said: “When Ramadan comes, the gates of mercy are opened and the gates of Hell are shut, and the devils are put in chains.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 471.

Al-Tirmidhi, Ibn Maajah and Ibn Khuzaymah narrated in one report: “When the first night of the month of Ramadan comes, the devils and rebellious jinn are chained up and the gates of Hell are closed, and not one gate of it is opened. The gates of Paradise are opened and not one gate of it is closed. And a caller cries out:
 ‘O seeker of good, proceed; O seeker of evil, desist. And Allah has those whom He redeems from the Fire, and that happens every night.” Classed as hasan by al-Albaani in Saheeh al-Jaami’, 759.

If it is asked, how come we see many evil actions and sins committed in Ramadan, for if the devils are chained up that would not happen?

The answer is that evil actions become less for those who observe the conditions and etiquette of fasting;
or that the ones who are chained up are some of the devils – namely the rebellious ones – not all of them;
or that what is meant is that evil is reduced in Ramadan, which is a proven fact. If evil happens at this time, it is still less than at other times. 

Even if all of them (the devils) are chained up, that does not necessarily mean that no evil or sin will happen, because there are other causes of that besides the devils, such as evil souls, bad habits and the devils among mankind. Al-Fath, 4/145 

4 – There are many kinds of worship in Ramadan, some of which are not done at other times, such as fasting, praying qiyaam, feeding the poor, i’tikaaf, sadaqah, and reading Qur’an.

I ask Allah, the Exalted, the Almighty, to help us all to do that and to help us to fast and pray qiyaam, and to do acts of worship and to avoid doing evil. Praise be to Allah, the Lord of the Worlds.

 

Questions to Imam Mohsen

Question 1- Assalamualaikum Imam. Is the meat imported from Australia/USA Halal? I know many brothers buy this meat from COSTCO (American Sh0pping Mall) and they say its Halal because it comes fromAhl-Al-Kitab. I have to add that there is NO MENTION on the package that is Halal.

The answer:

Praise be to Allah.

Firstly:

The scholars of Islam are unanimously agreed that meat slaughtered bymushrikeen, those who worship idols and deny other religions, and all other kinds of kaafirs who are not Jews, Christians or Magians, isharaam. And they are unanimously agreed that meat slaughtered by the People of the Book, Jews and Christians, is permissible.

The evidence for that is the verse in which Allah says in His Holy Book:

Made lawful to you this day are At Tayyibaat [all kinds of Halaal(lawful) foods, which Allaah has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables and fruits)]. The food (slaughtered cattle, eatable animals) of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them”

[al-Maa’idah5:5].

So Allah clearly stated that the food of the People of the Book is permissible for us, and their food means meat slaughtered by them, as stated by Ibn ‘Abbaas and other scholars. So what is implied by this verse is that the food of kaafirs other than the People of the Book is haraam for us. This is the view of all scholars

But if the meat is slaughtered by any other kaafirs, then it is haram for the Muslims and it is not permissible for them to eat it, according to the text and according to scholarly consensus, and it is not sufficient to mention the name of Allah over it when washing it or eating it.


Secondly:

Meat slaughtered by one of the people of the Book (a Jew or a Christian) is permissible subject to two conditions:

1– That the meat be slaughtered as a Muslim does it, but cutting the throat and oesophagus and letting the blood flow. If the animal is killed by strangling or electric shock or drowning in water, its meat is not permissible. Similarly, if a Muslim does that, the meat is not permissible.

2– No name other than that of Allah should be mentioned over it, because Allah says:

Eat not (O believers) of that (meat) on which Allah’s Name has not been pronounced (at the time of the slaughtering of the animal)”

[al-An’aam6:121]


Thirdly:

With regard to the misunderstanding of some people who allowed eating that meat because of the report that was narrated concerning some Muslim people who were new in Islam, and some of the Sahabah (may Allah be pleased with them) asked the Prophet (blessings and peace of Allah be upon him) about that.

They said: O Messenger of Allah, some people who are new in Islam bring meat to us, and we do not know whether they mentioned the name of Allah over it or not. This was narrated by al-Bukhaari from thehadeeth of ‘Aa’ishah (may Allah be pleased with her).

Thus it is clear that there is no proof for the one who buys meat that comes to the stores and is slaughtered by kaafirs other than the People of the Book and says the name of Allah over it, because thehadeeth narrated from ‘Aa’ishah speaks about Muslims, notkaafirs.

So there is no proof, because the Muslim is to be regarded as sound and righteous so long as nothing is known from him to the contrary. It may be that the Prophet (blessings and peace of Allah be upon him) told those who asked him to say the name of Allah when eating the meat so as to be on the safe side and in order to counter the whispers of the Shaytaan, not because that would make halal the meat slaughtered by them which was haram. And Allah knows best.

Conclusion:


The meat coming from Europe, America and Australia is not all Halal, because many of the slaughterhouses are not slaughtering in the proper shar’iah manner,

They are killing the animal by strangling or electric shock etc, also as I heard from some trusty worthy brothers living in these countries that many workers at these slaughterers are from China,Vietnam and the other countries who are not from the people of Book,


So it is not allowed to eat the meat imported from these countries unless you know clearly that it is Halal, It is essential to pay attention to this matter and warn against carelessness for which there is no reason.


May Allah help the Muslims to do that which is in their best religious and to instil fear of Him.


And Allah knows best.

Mohsen Shaker Bayoumy

Imam of Osaka Ibaraki Mosque

The editor would like to add that purchasing meat from Muslim Halal businesses is a good deed which supports our brothers' businesses, our communities and our mosques.

 

Assalamualaikum Imam.

I am ...... from Osaka.I have a problem about my solat.I do not know it is sah or not if when i perform the solat,I didnt notice there was najis on my clothes.(Actually it was a tiny droplet on my underwear that i noticed when i go to the toilet right after the solat.And i really did not feel anything comes out before and during the solat.)But after I finished my solat,I found it was on my clothes.So should I make wudhu and perform that solat again?

The answer:

Wa Alikum Assalam,

Praise be to Allah.

Your prayer, are valid inshaa Allah, and you do not have to repeat it again

That is for two reasons:

1.You are not certain when the tiny droplet was emitted, so there is the possibility that it was emitted after prayer

In the event of this uncertainty, the basic principle is that the prayer that was done previously is valid.

The basic principle according to the scholars in this case is that if uncertainty arises after finishing an act of worship – was it valid or not? – no attention should be paid to this uncertainty and the Muslim should proceed on the basis of this principle, which is that an act of worship remains valid until one is certain that it has been invalidated.

2.If a person prays in a state of impurity because he was unaware of its presence, or he was aware but then forgot, his prayer is valid according to the correct opinion. Al-Nawawi (may Allah have mercy on him) attributed this view to the majority of scholars, and favoured this view. Al-Majmoo’ (1/163).

And Allah knows best.

Mohsen Shaker Bayoumy

Imam of Osaka Ibaraki Mosque

 

Assalamu alaikum wr wb

Imam Mohsen,
I have question regarding Zakatul Maal

How about Zakat Maal on our savings that will be used for buying our house, car, etc?
Current condition: we are saving but still don't have a house and a car.

Thank you

Wassalamu alaikum wr wb

-Abdi Pratama-
Osaka, Japan

The answer:

Praise be to Allah.

If a person owns the nisaab (minimum amount of wealth at which zakat becomes due) and one full hijri year has passed since he acquired it, then he must pay zakat on it,

Regarding to the money set aside for a need like building a house or getting married and so on, The scholars has two different opinions regarding that:

1- There is no Zakat on the money saved  for an original need like building a house or getting married and so on, because according to the hadeeth of the Prophet (peace and blessings of Allah be upon him) he said to Mu'aadh ibn Jabal when he sent him to Yemen: “Tell them that Allah has enjoined upon them charity from their wealth, to be taken from their rich and given to their poor.” Narrated by al-Bukhaari.

Also they said zakat is obligatory on the rich, and the person saving money to build a house or get married and so on is not rich, because this money is as if it does not exist.

2-The second opinion said:  If the conditions of zakat being due are met with regard to this money, such as it reaching the nisaab and one full (hijri) year having passed since it was acquired, then zakat must be paid on it, even if this money is being saved to meet a specific need such as accommodation, education or maintenance or so on, because of the general meaning of the evidence which states that paying zakat on wealth is obligatory. 

So there is a choice, however in my humble opinion, it better to pay Zakat on this saved money for the benefit of the poor and the needy.

Some people neglect the issue of the blessing on wealth.  A person may own huge amounts of wealth but it is not enough for him, and it does not bring him what he wants; he does not feel any sense of ease or happiness because of it. But someone else may own a small amount of wealth that has been blessed for him, so he is happy and content with it. This is something that is well known.

And Allah knows the best.

Mohsen Shaker Bayoumy

Imam of Osaka Ibaraki Mosque

 

Concerning the Miracles of the Awliyya 2001.9.11

The following is an amazing event which occurred during the life of ‘Umar ibn al-Khattab (RA), in which Allah (SWT) demonstrated a miracle and his immense mercy to the people of Egypt.

'Umar ibn al-Khattab (Radiyallahu 'Anhu), the second Khalifa, Amir Al Mu'meneen assigned Amr bin al 'Aas (Radiyallhu 'Anhu) as the Governor in Egypt. One day some of the Egyptians came to 'Amr bin al 'Aas (Radiyallahu 'Anhu) and told him that every year they must sacrifice a beautiful young girl  (putting new nice clothes & jewelry) into the Nile River in order to make it flow. And if they don't sacrifice a girl, then the river will not flow and the nation will be deprived of water. Whereupon, 'Amr bin al 'Aas (Radiyallhu 'Anhu) said, "This is a practice of Jahiliyya and you are not allowed to do this anymore”. Thus, in that particular year, the Egyptians did not sacrifice a young girl. Allah wished to test the people of Egypt by causing the Nile River to run short of water. The condition became so bad, that the people of Egypt threatened Amr bin al 'Aas that they would leave Egypt if he did not allow them to sacrifice a girl in order to make the river flow. 

After hearing this, 'Amir bin al 'Aas (Radiyallahu 'Anhu) wrote a letter addressed to 'Amir Al Mu'mineen, 'Umar bin al-Khattab (Radiyallahu 'Anhu) in which he wrote exactly what had happened and his response to the people of Egypt.  Umar (Radiyallahu 'Anhu) wrote two letters in response, one addressed to 'Amir bin al 'Aas (Radiyallahu 'Anhu) and the other one to the Nile River. In the first letter, he wrote that 'Amr bin al 'Aas had done the right thing and also instructed him to throw the second letter into the Nile River. The letter addressed to the Nile River read:

Bismillahir Rahmaanir Raheem

"From the servant of Allah and leader of the believers, Umar ibn al Khattab to the Nile River:

If you flow with your will because a girl is sacrificed to you, then know that we are not in need of you, but if you flow because it is Allah (SWT) who wills for you to flow, then flow."

It was reported that the next day, the Nile River was filled with 16 dirah (1 dirah is about 1 feet) and has never dried and will not dry until the day of Qiyamah!

Source: Al Bidaya wa an-Nihaya by Ibn Kathir.

 

The answer:

 

Praise be to Allah.

 

This story was narrated also in (Tariikh Alkholafaa) by Assoyoti, and in some other books. The scholars of Hadeth has a different opinions regarding to this narration, Some argue that this narration is weak, but some other see it is acceptable.


Anyway we have to understand this story as it is a miracle ( karaamah ) from Allah to Umar ibn Al-khattab as one of the awliya' (close friends, sometimes translated as “saints”) of Allah are those pious believers who truly fear Allah. It is also well known that there is a difference between karaamah which is for some of the awliya', and Mu'jizah , that is only permissible for the Prophets. There are also some of the awliya' who do not possess tangible miracles (karaamah) and others to whom Allah gives miracles.

 

However there are some important points we have to know:

 

1- It is not impossible for miracles to happen for a believer; rather there are many cases in which Allah, may He be glorified and exalted, honoured His slaves with them, and He may grant miracles to whomever He wants. If a person asks his Lord for that, he will not be asking for something that is impermissible and he is not asking for something impossible, because it is not difficult for Allah.

 

2- The hadeeth about the three men who were trapped in the cave by a rock, and each of them prayed by virtue of his righteous deeds for Allah to move the rock for them, and He moved it for them. This is an example of asking Allah for a true miracle, because moving a huge rock without any effort on the part of people can only happen by way of a miracle. The hadeeth was narrated by al-Bukhaari and Muslim.

 

3- A similar report is the hadeeth about the man who put money in a wooden box and then threw it into the sea, and he asked Allah to make it reach its rightful owner from whom he had borrowed it. The hadeeth was narrated by al-Bukhaari in a mu'allaq majzoom report,.

 

4- Al-Laalkaa'i referred in Karaamaat al-Awliya' to a number of miracles that happened to the righteous after they asked Allah, may He be glorified and exalted, for them, such as the du'aa' of al-‘Ala' ibn al-Hadrami who said: O Most Forbearing, O All Knowing, O Most High, O Almighty, give us rain (p. 150), and on another occasion he offered a similar du'aa' so that he army could walk across the river. And there are many other similar stories.

 

All of this is evidence which indicates that in principle it is permissible to ask Allah for extraordinary events in the form of miracles.

 

And Allah knows best.

 

Mohsen Shaker Bayoumy

Imam of  Osaka Ibaraki  Mosque

Dear Imam Mohsen,

Assalamu Alykum,

Thank you very much for this explanations, could you please tell me 'What is the differences between miracle and magic?'

The answer :

Praise be to Allah.

There are some differences between miracles ( Mu'jizah and karaamah) , and magic, including:


1 - Miracles Mu'jizah , are only permissible for the Prophets, and are extraordinary events in the form of a miracles, which are  contrary to the laws of the universe, because they are from Allah, however  ( karaamah ) from Allah to the awliya' (close friends, sometimes translated as “saints”) of Allah, those pious believers who truly fear Allah, while magic can be learned by some laws of the magicians.
2 -The results of  Miracles are only good, but there is no magic  that results in good.
3 - Miracles ( Mu'jizah and karaamah) , cannot be revoked, but the magic can be revoked,4- It is well known that the magic only happens after the magician become a friend of Shaytan and the Jinn by doing some evil and Kufr acts to get their help.
5 - Miracles Mu'jizah , are for the Prophet, who is the best of the people in knowledge, action, and morals, but magicians are  the worst of people, and the pure souls are alienated from them.
6 - A Miracle,  Mu'jizah , can only be performed by the Prophet  by the power of Allah, it is not learned or by experience, but magic is learned and experienced, and the magicians use the hieroglyphs that are being spoken, written and used by the Jinn.

And Allah knows best.

Mohsen Shaker Bayoumy

Imam of Osaka Ibaraki Mosque

 

 

1. Acting upon a weak (da'eef) hadeeth which speaks of good deeds (Fazaal A'amal)


Definition:

A weak hadeeth is a hadeeth that does not meet all the conditions of an accepted hadeeth. Accepted hadeeth are divided into levels:  a sound hadeeth ( hadeeth saheeh ) which is of the highest level and a good hadeeth ( hadeeth hasan ) which is of the second level.

The scholars have differed concerning acting upon a weak hadith which speaks of good deeds ( Fazaal A'amal ).

There are three opinions:

1. A weak hadith cannot be followed in any situation. This opinion is supported by Alqazy Abu Bakr ibn al-Arabi, and also by Ibn Sayyid Annas, and Yahya bin Maeen. It was also stated by Al-Albanian.

2. A weak hadith can be followed in any situation. This opinion is attributed to Abu Dawood and Imam Ahmed, may Allah have mercy upon him, who said: “To relate a weak hadith is better for me than the words of men.”

3. It is permissible to narrate and act upon a weak hadith which is not concerned with Belief ( Aqeeda ), or halal and haram matters. This opinion is attributed to Abdul Rahman bin Mahdi, Ibn Almubarak, Ahmad ibn Hanbal, Ibn Assalaah, and An-Nawaawiy, with the stipulation that the weak hadeeth should encourage virtuous deeds and like actions. Al-Hafiz ibn Hajar stated that it is permissible to act upon a weak hadeeth which speaks of good deeds as long as it complies with the following three conditions:

1. The hadith must not be very weak. If its chain of narrators includes a liar, or one who is accused of lying, obscenity, or making a mistake, it is not permitted.

2. The hadith falls under the general rule of Saheeh and has not been ruled invented or incorrect.

3. To believe when you act upon it that it has not been proved to be true, and to have a reservation about it, so as not to attribute to the Holy Prophet, blessings and peace be upon him something that he did not utter.

4. In addition to the three conditions above, Shaykh Muhammad Saalih al-Othaimeen, may Allah have mercy on him, in his explanation of Al Manzomah Albaiqoni, stated that it is like the carrot and the stick .   (It encourages good deeds)

Abstract:

It is clear from the above evidence that acting upon a weak hadeeth which speaks of good deeds is permissible according to some scholars as long as the conditions above have been met. This does not mean that it is recommended ( mustahabb ) to perform an act of worship only because it is stated in a weak hadeeth. It is the opinion of at least one of the scholars that if the virtues of a good deed have been mentioned in a sound hadith, and there is a weak hadith about the same topic, for example, standing in prayer at night, which is recommended in many sound hadith, then this good deed is permitted even though the initial reason for performing it was a weak hadith.

Therefore the meaning of acting upon a weak hadith which speaks of good deeds is to encourage people to perform supererogatory acts of worship in order to obtain the rewards mentioned in the weak hadeeth. If following what is recommended by a weak hadith does not entail anything that is prohibited or illegal according to the sunnah, but is only for the sake of a earning the reward of a good deed, there is no harm in it.

And Allah knows best.

Mohsen Shaker Bayoumy

Imam of Osaka Mosque

2. The Ruling on Combining Two Obligatory Prayers Habitually

Dear Brothers and Sisters,

Assalamu alaykum wa Rahmatu Allahi wa barakatuh

Praise be to ? Allah, and prayers and peace be upon our master Muhammad, blessings and peace be upon him, and on his family and followers in every place and time.

Joining the obligatory prayers for reasons other than travel or rain

First: Some of the hadith concerning the effects of combining two obligatory prayers for reasons other than travel or rain:  

1 - Al-Bukhari and Muslim narrated that Ibn Abbas, may Allah be pleased with him reported that the Prophet, blessings and peace be upon him, prayed Zuhr and Asr together, and also Maghrib and `Ishâ' seven (rak'ahs) and eight (rak'ahs) 7 or 8 while at home in Madinah, although he was neither in a state of fear nor on a journey. (Tirmidhi & Abu Dawod & Annasay & Muslim) and that the Prophet, blessings and peace be upon him, said: "Pray Zuhr with Asr and Maghrib with Isha, no fear and no rain." In the version of this hadith in Sahih Muslim Saeed bin Jabir says: “I asked Ibn Abbas: ‘Why did he do that?' He said: ‘It was so as to remove hardship from the people'. ”  

2 - Tabarani narrated a similar hadith by Ibn Masood: The Messenger of Allah, blessings and peace be upon him, combined Zuhr with Asr and Maghrib with Isha. When he was asked about that, He said, "I made this so as not to give hardship to my Ummah (nation)." The hadiths contained the words: without (the excuse of) fear and travel, and the words: without (the excuse of) fear and rain, but all three (fear, rain, and travel) are not mentioned together in any of the books of hadith. The most well-known is without (the excuse of) fear and travel.

3 - In is mentioned in Bukhari and Muslim from Ibn Abbas that the Prophet, blessings and peace be upon him, in Madinah prayed seven and eight (rak'ahs) and that Abu Ayyub al Alsikhitiyanj asked Aba Ashatha'a (Jabir bin Zaid) the narrator from Ibn Abbas: "Perhaps it was on a rainy night." He replied: “Perhaps.” 

These are some hadith regarding combining the prayers, and the scholars of hadith are in two groups regarding understanding these hadith:

A)   A group of imams went to the apparent meaning of the hadith of Ibn Abbas so they allowed the combining the prayers for the residents of a city, not for travelers, but for the convenience of all, provided, however, that it was not adopted as a habit. Ibn Hajar said in Fath al-Bari: Those who said this were Ibn Sirin, Rabia, Ibn Al-Monther and Al-Qaffal Alkabeer, and it is narrated by Al-Khattabi that a group of scholars of hadith said the same, and Al Shawkaani said in Nail Al-Awtaar: This interpretation is acceptable as long as there is a justifiable excuse.

B)   The majority of imams forbid combining prayers without an excuse, arguing that it is a consensus, and should therefore be followed, no matter who deviated after the first consensus.

This is because the schedules of the set times of prayers that have been passed down cannot be ignored without an excuse, and because excuses such as travelling, have been taught by the Prophet, blessings and peace be upon him. It is well known that he combined two prayers when travelling and in sickness and at the time of rain. It was narrated that the Prophet, blessings and peace be upon him, said to the mustahadah (the woman whose bleeding continued after her menstruation period ended), and this is a type of sickness - "If you can pray Zuhr at the latest time and then you can pray and Asr at its first time, so you can combine the two prayers and do the same with Maghrib and Isha".

 

In the Muwatta of Imam Malik it is related from Nafi' that 'Abdullah ibn 'Umar used to join the prayer behind the amirs if they joined Maghrib and 'Isha' in the rain. Ibn Umar combined the prayers with them, and al Athram in his Sunan narrated that Abu Salamah ibn Abd al-Rahman said: Combine Maghrib and Isha if it is a rainy day of the year.

Explanations by prominent scholars as to the best interpretation

The majority of the Imams followed the hadith of Ibn Abbas, who reports the former combination without an excuse, and they had many explanations and perhaps the best opinion is that the combination of Zuhr with Asr, and Maghrib with Isha, which was done by the Prophet, blessings and peace be upon him, in Madinah without travel or sickness or rain, was a Shuwari combine (it just appeared to be so), meaning that he prayed Zuhr at its very latest time and then very soon after that he prayed Asr prayer at its earliest time, so that there was such a short time between them that it appeared that they were prayed together.

So it is appears as if he combined the two prayers but in fact he prayed each one within its allotted time, because he prayed at the latest time and earliest time of each prayer. He often advised his companions of the virtues of performing the prayer on time but he did it because he understood that sometimes there may be some genuine excuses to prevent one from praying at the earliest time, so the Prophet, blessings and peace be upon him, did that occasionally so as not to make undue hardship for of his nation, and to let us know that performing the prayers at the latest time does not make it Qaza (it does not need to be made up) and that there is nothing wrong in the delay as long as there is a good reason for it.

This answer was favored by Imam Ibn Hajar in His book "Al Fath" and he said: It is the choice of many Imams like Al Qortobi and Imam Al-Haramin (Al Jowiny) and Ibin Almajshon and Attahawy, and it is supported by Aba Ashatha - the narrator of the hadith from Ibn  Abbas – he said the same. 

Then Ibn Hajar said: The strongest opinion is that it is a shuwari (apparent) combination, because none of the hadith mentions combining without mentioning the time. Generally it is not acceptable to pray any prayer out of its time without an excuse. Therefore we have either 1) To uphold combining prayers in general means that it will be applied in any situation, which is to condone praying outside of the limited time without an excuse, and this is not acceptable, or 2) to uphold it as a special situation, as a shuwari combine which is the best interpretation. 

It indicates that this combination - which was in Madinah without excuse - was shuwari, there is hadith in Annasai narrated by Ibn Abbas said: I prayed - with the Prophet of Allah, blessings and peace be upon him, Zuher with Asr together and Maghrib with Isha together, he prayed Zuher at its late time and prayed Asr at its first time, and He prayed Maghrib at its late time and prayed Isha at its first time, So Ibn Abbas the narrator of the hadith Declared that it is shuwari combination, also the hadith in Bukhari & Muslim that Amr ibn Dinar said : O Aba Ashatha, I think he prayed Zuher at its late time and prayed Asr at its first time, and he prayed Maghrib at its late time and prayed Isha at its first time, So Aba Ashatha said: I think it, Aba Ashatha is the narrator of the hadith of Ibn Abbas about the combination of prayers, and this is supported that this combination  was shuwari.

 

The text of Imam al-Tirmidhi May Allah has mercy on him said it is not permissible to act upon this hadith, he said that (5 / 692) that all the Hadith he narrated  in his book have been approved by some scholars, or mostly, except for two, which are unanimously rejected: the hadith of Ibn Abbas that the Prophet, blessings and peace be upon him, combined Zuhr and Asr in Madinah, Maghrib and Isha without travel and no rain, and the second Hadith about killing the wine-drinker in the fourth time ..

Conclusion

If the Muslim is in difficult or discomfort it is permissible for him to take the first opinion (A above) but only on the condition that it is not taken as the norm or established as a regular habit, as this is what has been stated by advocates of this view themselves.

And Allah knows best,

And we will answer the second part of the question later, in Sha'a Allah.

Your brother, Mohsen Shaker Bayoumy,

Imam of Osaka Mosque

3. Ruling for men to cover their shoulders whilst praying

Dear Brothers and Sisters,

Assalamu Alaykumu,

Praise be to ? Allah, and blessings and peace be upon his Messenger Muhammad and upon his family and companions and all who follow them in truth until the Day of Judgment.

A brother has raised a question which also highlights a contentious issue which has led to much confusion among the Muslims. That is the taking of a summary or an extract or a few words of a scholar without considering the full context or the reason why the statement was made, and then adopting this view without first taking the opinions of other scholars and considering the weight of their views and the strength of the evidence.

For example, quoting only part of a saying for Imam al-Nawawi, when he said in "Sharh Saheeh Muslim: "Ahmad and some of the salaf said: the prayer is invalid until a man puts something over his shoulder ....... “

This is completely misguiding, because if the whole context is known it will be clearly understood that Imam al-Nawawi was completely against this view, which he said was the Hanbali view. He was citing Imam Hanbal for the sake of scientific integrity only, so his words in this case might give the illusion of agreement and support of this view but this was not the case.

So I repeat again my advice to all the brothers not to talk about controversial issues without having the complete picture, in order to prevent the confusion that arises, and Allah is the Conciliator for all good and the Guide to the Straight Path.

Ruling for men to cover their shoulders whilst praying

All the Fuqaha'a agree unanimously on the necessity of covering the private parts in prayer. The Awrah of the man is between the navel and the knee, and some of scholars include the navel and the knee in the Awrah .

They differ in whether it is obligatory to cover the Ateq (between the shoulder and neck) as follows:

1-The majority of them said it is not obligatory, (and some of their evidence will come later, insha'a Allah).

2 - Hanbali scholars said it is the duty for Fard (obligatory prayers) in particular and prayer is not valid without it, and they supported their opinion by quoting the Hadeeth in al-Bukhaari (359) and Muslim (516) narrated from Abu Hurayrah (may Allah be pleased with him) who relates: The Prophet (blessings and peace be upon Him) said: “A man should not pray in a single garment with nothing on his shoulders.” Ahmad and some of the salaf said: “The prayer is invalid until the manputs something on his shoulder s,” because of the apparent meaning of the hadeeth. Imam Ahmad ibn Hanbal (may Allah have mercy with him) narrated that the man's prayer is valid, but he is sinning by not putting something on his shoulders.

The majority of Fuqaha'a supported their opinion by the hadeeth which is narrated in Bukhari (361) and Muslim (3010) from Sa'eed ibn al-Harith, who related: “We asked Jabir bin Abdullah (may Allah be pleased with him) about praying in a single garment. He said: ‘I accompanied the Holy Prophet (blessings and peace be upon him) on some of his travels, and when I came at night for something I found him in prayer, and I prayed with him. He was dressed in a single garment. When he had finished his prayer he said “ Maasory Jabir?” (Maasory: walking in the night:- meaning he was asking Jabir about why he had come at that time) I told him my need, and when he had finished he said: "What is this cloth that I see you wearing?” I said: “It is too small.” He said: “If it is largecover all of your body, but if it is narrow cover below your waist. ”

According to the majority of Fuqaha'a the saying of the Holy Prophet (blessings and peace be upon him) in the hadeeth of Jabir (may Allah be pleased with him): “If it is large cover all of your body, but if it is narrow cover below your waist,” indicates that it is permissible to pray with naked shoulders. This is because the Prophet (blessings and peace be upon him) approved Jabir ibn Abdullah (may Allah be pleased with him) praying with bare shoulders although he was wearing a narrow cloth which only covered below his waist, and only advised him to cover all of his body if he had a wider piece of cloth.

The majority of Fuqaha'a have said about the hadeeth of Abu Hurayrah (may Allah be pleased with him) invoked by the Hanbalis that it is mustahabb (recommended) and is not obligatory and that all the evidence should be combined. This is the view of Maalik, Abu Hanifa and Shafi'i (may Allah have mercy on them), where they said: this prohibition is Tanzehi (disliked) not Tahrimy (censured). If a man prays in a single garment that covers his Awrah but his shoulders are not included his prayer is valid, and also quoted that the Prophet (blessings and peace be upon him) prayed in a single garment, or one of the ends of his wife's bed cover, while she was sleeping, which is also mentioned by Ibn Hajar in al-Fath, quoting Imam Khattabi.

Conclusion:


After considering the above evidence, the Islamic ruling in this matter is that it is not obligatory for men to cover their shoulder in the prayer, but it is recommended that they should adorn themselves as well as they can out of respect for the prayer and standing before Allah be glorified and exalted. However, if a man prays with bare shoulders his prayer is valid.

And Allah knows best.

Mohsen Shaker Bayoumy

Imam of Osaka Mosque


Questions from Kanazawa Mosque 2010.11.7

1) I would like to ask about our  rights and duties as a Muslim foreigners in a non-Islamic country , specially for the confirmation about Halal food because sometimes we do not confirm well about whether our food contains any Haram additives or not and we give ourselves some excuse as a foreigners in non-Islamic country,,,,,,and also about the excuses for Praying in Jamaah (  Salat  El Jamaa) ….Jazakom Allah Khaira

Answer:

Praise be to Allah,

Some of the rights and duties as a Muslim foreigner living in a non-Muslim country:

1. First and foremost, every Muslim should try to show the beauty of Islam to the others threough his good manners and character, so that he will be caller to Islam in a practical way.

2. A Muslim should fear Allah with regard to Halal and Haram in general and regarding food especially for himself and for his family members; he should teach and advise them sincerely and take good care of them, and protect himself and his family from the Fire of Allah.

3. Muslims must strive to establish study circles for learning Qur'aan and (Islamic) knowledge, in which the ignorant may be taught and the young Muslims may learn to obey Allah. It is not permissible for them to be careless about this important matter.

4. Try to invite scholars and seekers of knowledge to come to you , so that they can undertake the duties of calling people to Islam, exhorting, guiding and teaching. Such meetings will play a part in uniting you and helping you adhere to the rulings of sharee'ah which have to do with the realities of your lives.

5. Do not leave any room for the shaytan to cause division in your ranks and spread disunity among you. You have to be aware that you are living in a non-Muslim country.

6. Muslims should to try to pray in Jama'ah as much as they can, and they should bear in mind that Allah will help them to do so when the Niyyah is for His sake only.

7. Muslims should  preserve their Islamic identity and strive to spread the message of Islam, free of distortions; they should present it to the Muslims and to the non-Muslims as well, and they should prove to the non-Muslims that our religion is a religion of unity, brotherhood and cooperation in righteousness and piety.

8. The Muslims must keep their brotherhood strong and always continue to call people to Allah

9. It should be a priority of Muslims as we said, to preserve the identity of the Muslims who are living here in Japan. One of the most important means of preserving their identity is for Muslims to strive to create an Islamic atmosphere in their social lives.

10. We advise everyone to be gentle in calling people to Allah and to follow the way of the Prophet and Messenger. Perhaps Allah will guide one person to Islam who will become very influential.

11. Muslims should always be in contact with each other, so that they can consult each other about their affairs and ask the scholars about issues and problems that they are facing. The Muslim is the mirror of his brother.

And Allah knows best.

2) How much is the nisaab for zakaah (obligatory charity) with regard to paper money?

  Also, tell me about eligibility for Zakaah.

Answer:

Praise be to Allah,

Nisaab ul-Zakat for naqd (gold and silver) is defined as the minimum amount of naqd specified by shari'a below which one is not required to pay zakat, whereas if one's wealth exceeds it then zakat becomes incumbent.

And it is known that zakat ul-maal (wealth) in shari'a is required for the two types of naqd—gold and silver—and what serves their function in modern times (commonly referred to as cash), whether it is dollars or yen or pounds or otherwise.

Nisaab for gold as our Prophet (peace be upon him) has informed us (and for currencies made from gold) is 20 mithqaalan, a measure which is equivalent to  85 grams of pure gold  (1 mithqaal = 4.25 grams). It becomes incumbent upon anyone who owns such an amount in any form to pay zakat on it in the amount of 2.5%.

Nisaab for silver and currencies made from silver is 200 dirhams, which is equivalent to  595 grams of pure silver  (1 dirham = 2.975 grams). Likewise, it becomes incumbent upon anyone who owns such an amount in any form to pay zakat on it in the amount of 2.5%.

It is well known that there is a noticeable disparity between the value of nisaab for gold and that of silver in our times. The best and most conservative for a poor person is to assess how many dollars he has that have been in his possession for a complete lunar year. If the amount reaches the value of nisaab for silver or more, then he should pay from it for every 1000 dollars, 25 dollars (i.e., 2.5%) to be  spent in the prescribed manner as specified by shari'ah, Allaah, may He be exalted, says

“As-Sadaqaat (here it means Zakaah) is only for the Fuqaraa' (poor), and Al-Masaakeen (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allaah's Cause (i.e. for Mujaahidoon — those fighting in a holy battle), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allaah. And Allaah is All-Knower, All-Wise”

[al-Tawbah 9:60].

And Allah knows best.

3) Spending  ZAKAT  whole or part for building a Masjed, it can be consider legal or not ?

Answer:

Praise be to Allah,

AS we said in the preface question the Zakat has to spent in the prescribed as specified by shari'ah, Allaah, may He be exalted, says:

“As-Sadaqaat (here it means Zakaah) are only for the Fuqaraa' (poor), and Al-Masaakeen (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt;  and for Allaah's Cause , and for the wayfarer (a traveler who is cut off from everything); a duty imposed by Allaah. And Allaah is All-Knower, All-Wise”

[al-Tawbah 9:60].

One of them is and for Allah's Cause, the majority of the scholars explained that  “for Allah's cause (fi sabeel-Allah)”  refers to  jihad  for the sake of Allah. Some other scholars also added  Hajj  to that because of a hadeeth which was narrated to that effect. 

Ibn Katheer (may Allaah have mercy on him) said: 

With regard to [the phrase] “for Allaah's cause (fi sabeel-Allaah)”, this includes the warriors who do not have a regular salary from the state. According to Imam Ahmad, al-Hasan and Ishaq, it also includes Hajj for the sake of Allaah, because of the hadeeth. 

Tafseer Ibn Katheer, 2/367.

Some other scholars including building the Masjed in this time also  “for Allah's cause (fi sabeel-Allah)”  one of those scholars is Dr., Yusef Al-Quradawe.

In my humble opinion  we have to think about the great aim of Jihad which is to spread Islam, So for  the non-Muslim countries  where the Muslims are a minority it is also “for Allah's cause (fi sabeel-Allah)”, because the Masjed there is not like the Masjed in the Muslim countries where there are many mosques, but the Masjed the non-Muslim countries will have many duties for Muslims and non-Muslims as well and one of these duties is to achieve this great aim of spreading Islam, So this opinion only applies  for similar cases where the Masjed is very important for the minority of Muslims. So under these circumstances, you can spend your Zakat Almal or some of it for helping building Masjed,

And Allah knows best.

4) Traveling for collect donations for building a Masjed. Is it considered as  JEHAD  or not?

Answer:

Praise be to Allah,

Yes, because it is for a great aim. May Allah  reward  all the brothers who are sacrificing there time and there efforts for this holy project. May Allah reward them in full insha'a Allah.

And Allah knows best.

5) My question is about relations between Muslims from different countries. Although we are brothers in Islam we find that in reality  barriers of nationality are present. We find that all Muslims from one country are close to each other and relations between Muslims depend on nationality  and not on Islamic behavior. How can we dissolve this barrier of nationalism  and let the Islamic culture be predominant and activate the real meaning of brotherhood in Islam?

Answer:

Praise be to Allah,

Brotherhood in Islam is a very important matter as we explained in detail in the lecture tonight, so we have to keep and  strengthen  it among our brothers, we have to know that  nationalism  is against the teaching of Islam ; we have to think how to make this brotherhood among us more strong by managing many activities where all the brothers can share and enjoy. These kinds of activities insha'a Allah will break the barriers of nationalities. Also we have to know that the enemies of Islam are trying to divide the Muslims by strengthening nationalism everywhere in the Muslim Ummah, so try not to give them this chance to divide us and we have always to remember the saying of Allah:  "and be not divided among yourselves"  [Aal ‘Imraan 3:103], and also  His saying:

1. “By Al-‘Asr (the time).

2. Verily, man is in loss,

3. Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al-Ma‘roof) which Allaah has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar) which Allaah has forbidden], and recommend one another to patience”

[al-‘Asr 103:1-3] 

So my dear brothers the way to unite the Muslims on the truth and do away with division and disputes is to adhere to the Book of Allah and the Sunnah of His Messenger (peace and blessings of Allah be upon him), and to persist in that and to advise one another to do so, and to cooperate in righteousness and piety, and to refer all disputed matters to the Book of Allah, may He be glorified, and the Sunnah of His Messenger (peace and blessings of Allah be upon him), and to refer to them for judgment in all things, as Allah says: 

“O you who believe! Obey Allah and obey the Messenger (Muhammad  ??? ???? ???? ???? ), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger ( ??? ???? ???? ???? ), if you believe in Allah and in the Last Day. That is better and more suitable for final determination”

[al-Nisa' 4:59].

“And in whatsoever you differ, the decision thereof is with Allah (He is the ruling Judge)”

[al-Shoora 42:10]. 

We ask Allah by His most beautiful names and by His sublime attributes to set straight the affairs of all the Muslims in all places, and to soften their hearts towards the truth, and to unite them in true guidance, and to grant them refuge from the tricks of the shaytan and the plots of their enemies, and to guide their leaders and to appoint the best of them in authority over them, for He is All Hearing, Ever Near. End quote. 

And Allah knows best.

Mohsen Shaker Bayoumy

Imam of Osaka Ibaraki Mosque  

Dear brothers and sisters, Assalamu Alikum,   During the last saturday lecture in Ibaraki Mosque 25th May 2011, I received many questions regarding to ISRA‘A and MI‘RAAJ, Alhamdulil Allah I answered it, however I found one of those questions is very common mistake amoung Muslims, that is why I prefered to give the following answer to clear this mistake insha Allah,

The story of the tashahhud in prayer - is it true that it originated during the Mi‘raaj?
Praise be to Allah.

What is mentioned in the question about there being a story of the origin of the tashahhud and that it happened during the ascent of our Prophet (blessings and peace of Allah be upon him) to heaven (the Mi‘raaj) is something for which there is no basis in Islam. 

It was narrated that Ibn Mas‘ood (may Allah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) taught me the Tashahhud, holding my hand between his hands, just as he would teach me a Soorah from the Qur'aan:

 ‘At-tahiyyaatu Lillaahi wa's-salawaatu wa't-tayyibaat, as-salaamu ‘alayka ayyuha'n-Nabiyyu wa rahmat-Allaahi wa barakaatuhu. As-salaamu ‘alayna wa ‘alaa ‘ibaad-Illaah is-saaliheen. Ash-hadu an laa ilaaha ill-Allaah wa ash-hadu anna Muhammadan ‘abduhu wa rasooluhu

 (All compliments, prayers and pure words are due to Allaah. Peace be upon you, O Prophet, and the mercy of Allaah and His blessings. Peace be upon us, and on the righteous slaves of Allaah. I bear witness that none has the right to be worshipped except Allaah, and I bear witness that Muhammad is His slave and Messenger).'

This was narrated by the jamaa‘ah. According to another version, the Prophet (blessings and peace of Allah be upon him) said:

“When one of you sits during the prayer, let him say: al-tahiyyaatu Lillahi…” … and when he came to the words, “wa ‘ala ‘ibaad-Illaah al-saaliheen”, he said: “If you do that, you will have greeted with salaam every righteous slave of Allah in heaven and on earth.” And at the end he said: “Then let him choose whatever he wants to ask for.” Agreed upon.

Imam Ahmad narrated from Abu ‘Ubaydah, from his father ‘Abd-Allah ibn Mas‘ood that he said: The Messenger of Allah (blessings and peace of Allah be upon him) taught him the tashahhud and instructed him to teach it to the people: “Al-tahiyyaatu Lillahi…” and he quoted it. 

Imam Al-Tirmidhi said:

The hadeeth of Ibn Mas‘ood is the soundest hadeeth about the tashahhud, and is to be acted upon according to most of the scholars among the Sahaabah and Taabi‘een.

Imam Abu Bakr al-Bazzaar said:

 It is the soundest hadeeth about the tashahhud. And he said: It was narrated via twenty-odd hadeeths. Among those who were certain about that was al-Baghawi in Sharh al-Sunnah.

Thus you will know that this format is the soundest that has been proven from the Messenger of Allah (blessings and peace of Allah be upon him).  

With regard to whether the Prophet (blessings and peace of Allah be upon him) recited the tashahhud when he was prostrating at Sidrat al-Muntaha on the night of the Mi‘raaj, there is no any basis for saying that he prostrated in that place on the night of the Mi‘raaj. 

And Allah knows the best

Mohsen Shaker Bayoumy

Imam of Ibaraki Mosque

 

Question about Durud

Assalamu alaykum Imam Mohsen,

I have some questions: please reply when you have time.

1- We recite Tashahud( Attahiyat) in salat sitting position.and then durud (praying for Mohammad saw. . and his family and upon Ibrahim as. . and his family). If it is a 4 rakah salat then after 2 rakah we only pray only Attahiyat and after 4 rakah Attahiyat + Durud.

My question is what did Mohammad saw. himself recite during his salat? Did he make Durud for himself? (Allahumma salli ala Mohammad wala ali Mohammad....)

And what did the people praying behind him say?

 

2- Why is Adam, who was the first man in this world, not mentioned in the durud?.

  

3- Because of my work, it is impossible to attend a Jumma prayer regularly, so I pray Dhur in my office. What is the rule for me?

 

The Answers:

Assalamu Alaykum,

Praise be to Allah.

The Messenger (peace and blessings of Allah be upon him) encouraged us to learn the rulings on prayer and how he (peace and blessings of Allah be upon him) prayed, so that we would follow his example in that.

He said: “Pray as you have seen me praying.” Narrated by al-Bukhaari .

Based on this, The Messenger (peace and blessings of Allah be upon him) by the order of Allah, used to say the DURUD during his salat as commanded by Allah and in order to teach the Muslims to say the same during their prayers, so the people praying behind Him also use to say the same, because He said: “Pray as you have seen me praying.” Narrated by al-Bukhaari.

As for the wording of the (DURUD) blessings on the Prophet (peace and blessings of Allah be upon him), it is as follows: 

“Allaahumma salli ‘ala Muhammad wa ‘ala aali Muhammad kama salayta ‘ala Ibraaheem wa ‘ala aali Ibraaheem, innaka hameedun majeed. Allaahumma baarik ‘ala Muhammad wa ‘ala aali Muhammad kama baarakta ‘ala Ibraaheem wa ‘ala aali Ibraaheem, innaka hameedun majeed .

O Allah, send prayers upon Muhammad and upon the family of Muhammad, as You sent prayers upon Ibrahim and upon the family of Ibrahim; You are indeed Worthy of Praise, Full of Glory. O Allah, send blessings upon Muhammad and upon the family of Muhammad as You sent blessings upon Ibrahim and upon the family of Ibrahim; You are indeed Worthy of Praise, Full of Glory).” Narrated by al-Bukhaari .

“Allaahumma salli ‘ala Muhammad wa ‘ala aali Muhammad kama salayta ‘ala aali Ibraaheem, wa baarik ‘ala Muhammad wa ‘ala aali Muhammad kama baarakta ‘ala aali Ibraaheem fi'l-aalameen, innaka hameedun majeed.

O Allah, send prayers upon Muhammad and the family of Muhammad, and send blessings upon Muhammad and the family of Muhammad, as You sent prayers and blessings upon Ibrahim and the family of Ibrahim among the nations; You are indeed Worthy of Praise, Full of Glory).”Narrated by Muslim.

About your question:  Why is Adam, who was first man in this world not mentioned?.   

The Imam Badr al-Din al-Hanafi, may Allah have mercy on him says:

"If it is said: Why are the other prophets not mentioned in the (DURUD) blessings in the prayer?

I reply: Because the Prophet, peace be upon him, on the night of Miraj met all the prophets and messengers, and not one of them sent Salam to the Muslim nation except the Prophet Ibrahim. So as a reward for his kindness we are ordered to send these blessings to him in each prayer until the Day of Resurrection.” Sharh Sunan Abi Dawood (4 / 260).

Question about Jumu'ah Prayer for those working in Japanese Companies

In regard to your question about Jumu'ah prayers, if there are some Muslims, even just one or two working with you, you can make the Jumu'ah prayer together and it will be valid. In the case that there are no other Muslims to pray with you should pray Dhur,

And Allah knows the best.Mohsen shaker Bayoumy

 

Imam's Lectures

During his tenure he has given several series of lectures on the mission of the Holy Prophet Muhammad, blessings and peace be upon him, and tried to give his community a deeper understanding of the ways to draw near to Allah ta 'ala. For the benefit of the non-Arabic speaking congregation, these lectures were translated into English. The positive response regarding the importance of making this practical knowledge easily accessible to as many people as possible, both among the Muslims and those seeking guidance, has prompted us to publish them on this web page.

We will be publishing a series of Imam's lectures shortly

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If you have any questions please contact us at

osakamosque@hotmail.com

 

 

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Holy Quran English

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Shyukyo Hojin Constitution

History of Osaka Islamic Center

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Quran Classes

 

Address: 4-6-13,Toyokawa, Ibaraki City , Osaka , Japan; Tel/Fax: 0726-43-7420;