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Fiqh-us-Sunnah
Fiqh 2.67b
Supplications while going to the mosque
It is sunnah to make supplications while going to the mosque. The following are examples of such supplications:
Umm Salamah reports: "When the Messenger of Allah left the house he would say: 'In the name of Allah, I put my trust in
Allah. O Allah, I seek refuge in Thee lest I stray or be led astray or cause injustice or suffer injustice or do wrong or have
wrong done to me !" This is related by Abu Dawud, an-Nasa'i, Ibn Majah, and at-Tirmidhi, who calls it sahih.
AYAHAL KURSI:
2:255 - Allah! there is no Allah but He the living the Self-subsisting Eternal. No slumber can seize
him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in
His presence except as He permitteth? He knoweth what (appeareth to his creatures as)
before or after or behind them. Nor shall they compass aught of his knowledge except as He
willeth. His throne doth extend over the heavens and the earth and He feeleth no fatigue in
guarding and preserving them. For He is the Most High the Supreme (in glory). 296297298259
296 This is the Ayat-ul-Kursi the "Verse of the Throne". Who can translate its glorious meaning, or reproduce the rhythm
of its well-chosen and comprehensive words. Even in the original Arabic the meaning seems to be greater than can
be expressed in words. (2.255)
297 After we realise that His life is absolute Life. His Being is absolute Being, while others are contingent and evanescent,
our ideas of heaven and earth vanish like shadows. What is behind that shadow is He. Such reality as our heavens
and our earth possess is a reflection of His absolute Reality. The pantheist places the wrong accent when he says
that everything is He. The truth is better expressed when we say that everything is His. How then can any creatures
stand before Him as of right, and claim to intercede for a fellow-creature? In the first place both are His, and He cares
as much for one as for the other. In the second place, they are both dependent on His will and command. But He in
His Wisdom and Plan may grade hiscreatures and give one superiority over another. Then by His will and permission
such a one may intercede or help according to the laws and duties laid on him. God's knowledge is absolute, and is
not conditioned by Time or Space. To us, His creatures, these conditions always apply. His knowledge and our
knowledge are therefore in different categories, and our knowledge only gets some reflection of Reality when it
accords with His Will and Plan. (2.255)
298 Throne; seat, power, knowledge, symbol of authority. In our thoughts we exhaust everything when we say "the
heavens and the earth". Well, then in everything is the working of God's power, and will, and authority. Everything of
course includes spiritual things as well as things of sense. Cf. Wordsworth's fine outburst in "Tintern Abbey": "Whose
dwelling is the light of setting suns, And the round ocean and the living air, And in the blue sky, and in the mind of
man: A motion and a spirit that impels alll thinking things, all objects of all thought, And rolls through all things." (2.255)
AZAN: (ADHAN)
5:58 - When ye proclaim your call to prayer they take it (but) as mockery and sport; that is because
they are a people without understanding.
Fiqh-us-Sunnah
Fiqh 1.96
Adhan, The Event Behind Its Legislation
The adhan was made part of the shari'ah during the first year after the migration to Madinah. The hadith clarify what led up to
its institution.
Nafa' related that Ibn 'Umar said, "The Muslims would gather and calculate the time of prayer, and no one would call them.
They spoke about that one day. Some said, 'We should have a bell like the Christians.' Others said, 'We should have a horn
like the Jews.' Suggested 'Umar, 'Why don't we have one person call the others to prayer?' The Messenger of Allah said,
'Stand, Bilal, and make the call to prayer." (Related by Ahmad and al-Bukhari.)
Reported 'Abdullah ibn (Zaid ibn) 'Abd Rabbih, "When the Prophet was to order the use of a bell to call the people to prayer,
he disliked it because it resembled the Christian practice. While I was sleeping, a man came to me carraying a bell. I said to
him, 'O slave of Allah, will you sell me that bell?' Said he, 'What would you do with it?' I replied, 'I would call the people to
prayer with it.' Said he, 'Shall I not guide you to something better than that?' I said, 'Certainly.' Said he, 'You should say,
Allahu akbar, Allahu akbar, Allahu akbar, Allahu akbar. Ashhadu alla ilaha illal-lah, ashhadu alla ilaha illallah, Ashhadu anna
Muhammad ar-Rasool-lal-lah, ashhadu anna Muhammadar-Rasool-lal-lah. Hayya 'alas-salah, hayyah 'alassalah. Hayya 'alalfalah,
hayya 'alal-falah. Allahu akbar, Allahu akbar. La ilaha illal-lah.' Then he went a short distance away and said, 'When
you stand for the prayer, say, 'Allahu akbar, Allahu akbar. Ashhadu alla ilaha illal-lah, Ashhadu anna Muhammad ar-Rasoollal-lah
Hayya 'alas-salah, hayya 'alal-falah. Qad qaamatis-salah, qad qaamatis-salah. Allahu akbar, Allahu akbar. La ilaha
illal-lah.'When the morning came, I went to the Messenger of Allah to tell him what I had seen. He said, 'Your dream is true,
Allah willing. Go to Bilal, tell him what you have seen, and tell him to make the call to prayer, for he has the best voice among
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