Evidence for...?

[NewMuslim]

As Salaamu Alaykum

Can somebody please show me evidence (from the Qur'an or Sunnah) of the following? JazakAllahu Khair!

1. Saying tasleem only to the right, doing something that involves talking and moving away from the prayer stop, then starting the prayer from where you've left off (when there's a dire need).
   
   Saying "bismillah" before doing everything.
   
   Healing practices

Also, can someone tell me if it's Haraam to bring in something with Allah's Name on it to the bathroom when Allah's Name is in English (and not in Arabic)? How about when Allah is replaced with God?

Also, to describe "healing practices", I've heard of people going into trances during healing rituals. Are these healing rituals correct and authentic?


JazakAllahu Khair once again.

 

[Happy 2BA Muslim]

Asalamu alaikum Brother,

Regarding tasleem, Shaykh Ibn Baaz (may Allaah have mercy on him) said:

The majority of scholars said that one tasleem is sufficient because evidence to that effect was narrated in some ahaadeeth. But a group of scholars stated that there have to be two tasleems because of the soundness of the ahaadeeth from the Prophet (peace and blessings of Allaah be upon him) which prove that, and because he said: “Pray as you have seen me praying.” (Narrated by al-Bukhaari in his Saheeh). This view is the one which is correct.

The view that one tasleem is sufficient is da’eef (weak) because of the weakness of the ahaadeeth that were narrated concerning that, and because there is ambiguity in these reports. If they are saheeh then they are shaadhdh (odd), because they go against reports which are more saheeh, more sound and more clear. But whoever does that – i.e., says one tasleem – out of ignorance or believing that the ahaadeeth concerning that are saheeh, his prayer is still valid. And Allaah is the Source of strength.

I`ll try to find answers to your other questions.

:salam2:

 

[Happy 2BA Muslim]

When one says “Bismillaah” when starting to do anything, what that means is, “I start this action accompanied by the name of Allaah or seeking help through the name of Allaah, seeking blessing thereby. Allaah is God, the beloved and worshipped, to Whom hearts turn in love, veneration and obedience (worship). He is al-Rahmaan (the Most Gracious) Whose attribute is vast mercy; and al-Raheem (the Most Merciful) Who causes that mercy to reach His creation.

It was said that what this means is: I start this action by mentioning the name of Allaah. Ibn Jareer (may Allaah have mercy on him) said: “Allaaah, may He be exalted and His name sanctified, taught His Prophet Muhammad (peace and blessings of Allaah be upon him) proper manners by teaching him to mention His most beautiful names before all his actions. He commanded him to mention these attributes before starting to do anything, and made what He taught him a way for all people to follow before starting anything, words to be written at the beginning of their letters and books. The apparent meaning of these words indicates exactly what is meant by them, and it does not need to be spelled out.”

There is something omitted in the phrase “Bismillaah” when it said before starting to do something, which may be “I begin my action in the name of Allaah,” such as saying, “In the name of Allaah I read”, “In the name of Allaah I write”, “In the name of Allaah I ride”, and so on. Or, “My starting is in the name of Allaah”, “My riding is in the name of Allaah”, “My reading is in the name of Allaah”, and so on. It may be that blessing comes by saying the name of Allaah first, and that also conveys the meaning of starting only in the name of Allaah and not in the name of anyone else.

The name of Allaah is the greatest name and is so well known as to need no explanation; this is a name that belongs exclusively to the Creator and no one else. The correct view is that it is derived from the root aliha. He is God (ilaah) which means that He is worshipped and is divine.

Al-Rahmaan is one of the names of Allaah that belong exclusively to Him. It means the One Who possesses vast mercy, because this form (fa’laan) is indicative of fullness and abundance. It is the most exclusive name of Allaah after His name Allaah, just as mercy is His most exclusive attribute. Hence this name (al-Rahmaan) often appears after the name Allaah, as in the aayah (interpretation of the meaning):

“Say (O Muhammad): Invoke Allaah or invoke the Most Gracious [al-Rahmaan] (Allaah)” [al-Isra’ 17:110]

Al-Raheem is also one of the names of Allaah, and means the One Who causes His mercy to reach those whom He wills among His slaves.

Ibn al-Qayyim (may Allaah have mercy on him) said: “Al-Rahmaan refers to an attribute that is connected to Allaah and is part of His Essence, and al-Raheem refers to a connection with the one to whom mercy is shown. The former is adjectival (referring to what He is) and the latter is verbal (referring to what He does). The former indicates that mercy is His attribute, and the latter indicates that He bestows His mercy upon His creation. If you want to understand this then ponder the meaning of these verses (interpretation of the meanings):

“And He is Ever Most Merciful (Raheem) to the believers”[al-Ahzaab 33:43]

“Certainly, He is unto them full of kindness, Most Merciful (Raheem)” [al-Tawbah 9:117]

The word al-Rahmaan is never used in this context. So we know that the word Rahmaan means the One Whose attribute is mercy (rahmah), and al-Raheem is the One Who bestows His mercy.”

(Badaa’i’ al-Fawaa’id, 1/24).

 

[Happy 2BA Muslim]

Minor motions in prayer are disliked if unnecessary. In case of necessity, they are not disliked. It was related by Anas that the Prophet (peace be upon him) would at times give some indications while in prayer. [Sunan Abî Dâwûd]

It was also related that `Âishah said: “The Prophet (peace be upon him) was praying, and when I knocked on the door, he moved and opened the door for me.” It was related in some versions of the hadîth that the door was in the direction of Qiblah.

We can conclude from this evidence that if the movement is minor and for a valid reason, then it is permissible. If not, it is disliked no matter how minor it might be, because it compromises the devotional state of the worshipper.

------------------------------------

The following is the answer of Sheikh Ibn Bâz regarding motion and the validity of prayer:

Motion during prayer is disliked. It could become unlawful if it is excessive. There is no exact limit for how many times a person may make an extraneous move during prayer. If the person feels that his motion during prayer has become too much, then he should perform his prayer over again.

Allah knows best.

 

[Happy 2BA Muslim]

Assalamu alaikum Brother NewMuslim,

I hope this will also be helpful.

Praise be to Allaah.

Firstly:

The scholars are in agreement that stopping an obligatory prayer deliberately with no excuse after having started it is haraam.

The legitimate excuses that make it permissible to stop the prayer include those which are mentioned in the saheeh Sunnah, and those which have been determined by analogy to be similar to them or to be stronger reasons.

Among the legitimate excuses that make it permissible to stop the prayer – whether it is obligatory or naafil – are killing snakes, fear of losing one's belongings, helping one who is in distress, saving one who is drowning, putting out a fire, and warning a heedless person of something that may harm him.


Secondly:

If a child is crying and his father or mother are unable to quieten him down during a congregational prayer, then it is permissible to stop praying in order to quieten him down, for fear that his crying may be because of some harm that has befallen him, and for fear that the prayer of others may be spoiled because of the disturbance.

If it is possible to quieten him down with a slight movement and without turning away from the qiblah, then the woman may do that and go back to her prayer. She may, for example, move backwards to pick him up without stopping her prayer. But if she is not able to quieten him down without stopping her prayer altogether, then she should do that and there is no sin on her in sha Allaah.

It says in Mataalib Ooli al-Nuha (1/641):

It is Sunnah for the imam to make the prayer brief if something happens during the prayer that means that one of the worshippers has to stop praying, such as hearing a child crying, because the Prophet (peace and blessings of Allaah be upon him) said: “I start the prayer intending to make it long, then I hear a child crying, so I make it brief lest I cause hardship to his mother.” Narrated by Abu Dawood. End quote.

The scholars of the Standing Committee were asked:

Is it permissible to stop praying if the worshipper sees an animal coming towards him such as a scorpion or other poisonous animal? Similarly, when praying in al-Haram, is it permissible to stop praying so that he can follow his son or daughter who is about to get separated from him and lost?

They replied:

If it is easy for him to get rid of the scorpion etc without stopping the prayer, then he should not stop praying, otherwise he may stop. Similarly if it is easy for him to look after his child without stopping the prayer, he should do so, otherwise he may stop it.

End quote.

Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan.

Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’ (8/36, 37)

And Allaah knows best.

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