May 20, 2018 § Leave a comment
Shaikh Muhammad al-Musa said, “Ibn Baaz, may Allaah have mercy on him, would be the one to wake his children up for Fajr and also the people working for him in his house. And it was mentioned to me that he would call eleven phone numbers to wake them up for Fajr, and when one of them would answer he would give salaam and say:
‘All praise is for Allaah who gave us life after having taken it from us and unto Him is the Resurrection.’”
Jawaanib min Seeratil-Imaam Ibn Baaz, rahimahullaah, p. 74.
May 19, 2018 § Leave a comment
Shaikh Abdur-Razzaaq al-Badr, may Allaah protect him, said, “If a person squanders the first part of the day which is the time of blessing, of being early, of excellence and the time when sustenance is sent down, then his day will be wasted, and whatever he does at its beginning will be true of and applicable to the rest of it, that is why it is imperative that a Muslim not waste the first part of the day by being sluggish, lazy or indifferent [to it].
The Salaf never knew sleep after Fajr, such that Ibn al-Qayyim said that if they were on a journey all night, in difficulty and hardship they would [still] not sleep after Fajr but would wait until the sun had risen and then sleep, doing all that in order to protect this excellent time which is after Fajr until just before the sun rises, this is a blessed time, an excellent time, and a time for the remembrance of Allaah تبارك وتعالى. The Salaf, may Allaah have mercy on them, would not spend it sleeping or being lazy or being half-hearted and such, but would persist in their adhkaar, in remembering Allaah, especially the tasbeeh [i.e., saying, ‘Subhaanallaah’] and other words of remembrance which have been reported in the Legislation.
And it has been reported in Sahih Muslim from Abu Waa’il Shaqeeq ibn Salamah that he said, ‘We went to Abdullaah ibn Mas’ood one morning after we had prayed Al-Ghadaah [i.e., Fajr] and we greeted him at the door, and he granted us permission (to enter). We stayed at the door for a while, then the slave girl came out and said, ‘Will you not enter?’ So we entered and found him sitting, reciting Tasbih. He said, ‘What kept you from entering when permission had been given to you?’ We said, ‘Nothing, except that we thought that some of the people of the household might be sleeping.’ He said, ‘Do you think there is idleness among the family of Ibn Umm Abd? [i.e., do you think Abdullah ibn Mas’ood’s family are heedless at that time and not remembering Allaah?]’ Then he went back to reciting Tasbih until he thought that the sun had risen and he said, ‘O girl, look and see whether it has risen.’ She looked and saw that it had not risen. Then he went back to reciting Tasbih until he thought the sun had risen and he said, ‘O girl, look and see whether it has risen.’ She looked and saw that it had risen. He said, ‘Praise be to Allaah Who has caused this day of ours to come when we are still in a state of soundness, and didn’t destroy us due to our sins.’”
Pay attention to this sentence, ‘Praise be to Allaah Who has caused this day of ours to come when we are still in a state of soundness, and didn’t destroy us due to our sins,’ when Ibn Mas’ood, may Allaah be pleased with him, said it, had the day finished or was it still at its very beginning?
Notice that as soon as the sun rose and while he was saying tasbeeh, saying Subhaanallaah, he then praised Allaah by saying, ‘Praise be to Allaah Who has caused this day of ours …’ most of the day still remains to come, he’s only at its beginning, so why did Ibn Mas’ood, may Allaah be pleased with him, say, ‘Praise be to Allaah Who has caused this day of ours …?’ Why did he make that statement?
I think the answer is clear to us all: he did so because whoever guards the start of the day then the rest of the day will be guarded for him, and that is why he said … even though he had only guarded the first part of the day with dhikr and tasbeeh until the sun rose and then he praised Allaah with this wording, saying, ‘Praise be to Allaah Who has caused this day of ours …’ even though the day is still ongoing, there is still a long time remaining, Duhaa time is still to come, Dhuhr time, Asr, a very long time still remains, only a very short time has passed, and yet he says, ‘Praise be to Allaah Who has caused this day of ours to come when we are still in a state of soundness, and didn’t destroy us due to our sins.’
From this we can derive a significant and important point of benefit: that whoever guards the first part of the day, the rest of the day will be guarded for him, whoever preserves the first part of the day the rest of it will be preserved for him. This is the reason the Salaf, may Allaah have mercy on them, would protect it and not waste it, the Salaf, may Allaah have mercy on them, knew the value of that part of the day and so they would attach great importance to it.
People in recent times don’t know the value of this time and so they are in a different state concerning it—in this day and age maybe the best time for most people to sleep is after Fajr, such that a person cannot miss it at all even if just for half an hour, even if he has to work, he must sleep for half an hour even though it does nothing to benefit him, makes his body slack, weakens it, doesn’t make him active, has no benefit attached to it, but [as we said] results in slackness, laziness, sluggishness, and yet along with that you will find that he never misses it, even though it is this time that the dhikr of Allaah تبارك وتعالى should be maintained.
So the point is that the Salaf, may Allaah have mercy on them, recognised the value of this excellent time and knew its standing, they knew its rank and so would guard it by remembering Allaah تبارك وتعالى.
Based upon that I say that all of us should learn the legislated adhkaar which have been reported and are established from our Prophet ﷺ and which it is recommended for us to say during the early morning and we should accustom ourselves to saying them everyday until it becomes something normal and habitual and which a person then feels he can’t break away from or leave, he should get himself used to that and stick to it always and by doing so he will be from those people who protect their remembrance of Allaah تبارك وتعالى at the start of the day.”
February 23, 2013 § 1 Comment
Shaikh Uthaimeen, may Allaah have mercy on him, said, “Conforming to the Sunnah is better than an abundance of actions; for example, performing a lot of supererogatory prayers [nafl] after the adhaan and before the iqaamah of the morning prayer [fajr] is not legislated: because he صلى الله عليه وسلم never used to do that. Likewise if someone wanted to lengthen the Sunnah rak’ahs of the fajr prayer by reciting for longer or making the bowing or prostration longer due to the fact that the time between the adhaan and the iqaamah is a meritorious time in which one’s supplication is not rejected, we would say, ‘You have opposed the Sunnah,’ because the Prophet صلى الله عليه وسلم used to keep those two rak’ahs brief.”
Ash-Sharh al-Mumti, vol. 1, pp. 406-407.
January 25, 2013 § Leave a comment
Shaikh Uthaimeen, may Allaah have mercy on him said, “Conforming to the Sunnah is better than an abundance of actions: [so] if, for example, someone were to say, ‘I want to lengthen the two Sunnah rak’ahs of the Fajr prayer due to the excellence of that time and to increase [my] actions.’ We would say to him, ‘You are not correct, because the Prophet صلى الله عليه وسلم used to keep them short.’”
Fataawa fit-Tahaarah was-Salaah, vol. 1, p. 172.
August 5, 2012 § 1 Comment
Shaikh Uthaimeen, may Allaah have mercy on him, said, “The fast of a person who eats something while being doubtful as to whether fajr has emerged is correct, and this can be of five types:
1) That he is sure that fajr has not emerged in which case his fast is correct.
2) That he is sure that fajr has emerged in which case his fast is spoiled.
3) That he eats while being doubtful as to whether fajr has begun or not and he thinks that it is more likely that it has not, such a person’s fast is correct.
4) That he eats and drinks while thinking that fajr is emerging, here his fast is also correct.
5) That he eats and drinks whilst having an uncertainty which does not give him a view as to which is more likely, in this case his fast is correct.”
Ash-Sharh al-Mumti, vol. 6, pp. 394-395.
March 10, 2012 § Leave a comment
Sa’d ad-Duwaad said, “One of Ibn Baaz’s students asked him whether a person can reach the limits of knowledge. So he said, ‘No, by Allaah, if the Companions were alive they would have carried on seeking knowledge until death and if the Shaikh of Islaam [Ibn Taymiyyah] was alive he would have continued to seek knowledge. And he [i.e., Ibn Baaz], may Allaah have mercy on him, used to find pleasure in his books, [i.e.,] when they were read to him [him being blind].'”
Mawaaqif Mudee’ah, p. 175.
February 7, 2012 § Leave a comment
Umar ibn Muhammad Sa’eed said, “Fifteen years ago we used to wake up for Fajr prayer at the sound of his walking stick before [we would hear] the sound of the call to prayer. He, may Allaah have mercy on him, used to be eager to knock the doors of his neighbours who were on his way to the mosque.”
Mawaaqif Mudee’ah, p. 230.