Sunnah Mukkadah, Children of Step Parents, Bid'a, Religion's Role in Success in Life, Eid ul Adha
Q 1. Would somebody be committing a sin by leaving Sunnah Mukkadah Prayers without a genuine reason on a regular basis? If yes please give me authentic Hadith regarding the leaving of Sunnah Mukkadah prayers without a valid reason, and please cite what the four mazhabs say (Hanafi, Shafi, Maliki, and Hanbali) about the above question.
A 1. In our five daily prayers we have some Rakíahs that are Fard and some that are Sunnah Muíakkadah and some that are Sunnah Ghair Muíakkadah (or Nawafil). The Sunnah Muíakkadah are those Sunnahs that the Prophet -peace be upon him- used to pray regularly along with Fard Rakíahs. Because he never missed them, they are called ìMuíakkadahî which means, ìemphasizedî. They are also called ìSunan al-Rawatibî. The Sunnah that he -peace be upon him- performed sometimes and did not do some other times are called ìSunan Ghair Muíakkadahî (or optional). It is reported by Imam Tirmidhi that the Prophet -peace be upon him- said, ìWhosoever will pray twelve rakíah (Sunnah) in a day and night, a house will be built for him in Jannah: four before Zuhr and two after Zuhr, two after Maghrib, two after ëIsha and two before Fajr.î (al-Tirmidhi, Hadith 380). There are many other Ahadith that specify the importance of these Sunnahs along with each particular Fard prayer.
One should not miss the Sunnah Muíakkadah without any genuine reason. There are many blessings in these Sunnahs. According to some scholars one of the benefits of these Sunnahs is that they guard our Fard prayers. They compensate any deficiency or negligence in our Fard prayers. According to Imam Abu Hanifah, a person who neglects these Sunnahs persistently is a sinner, but if a person misses these Sunnahs occasionally, he is not a sinner.
Q 2. If a man has more than one wife, and one of them has male children from a previous marriage, what are the relations of ëHurmatí between them and the other wifeís children from their stepfather?
A 2. There is no ìHurmatî between these children, because they do not share any of their biological parents. The prohibition to marry due to blood relationship (or Hurmat al-Nasab) comes when the children have in common one or both of their biological parents.
Q 3. I would like to request a clear, definition of ìbidaíaî (innovation) with short examples. I get confusing responses when I talk to different people. When Islam talks about innovation, is it specifically referring to innovation in religion and religious practices? Or is innovation very generally applied to practices and concepts of everyday life and are considered bidaía, because there are no examples found from the time of the Prophet -peace be upon him- and the Sahaba? For example, did I do bidaía because I attended my college graduation ceremony (to use a very simplistic situation)?
A 3. The word ëBidíahî means something new or innovative. The general definition of ìbidíahî is ìany new belief or action for which there is no sanction or authorization in religion.î Bidíah could be in beliefs and it could be in practices. As Muslims we are required to follow (ittibaí) Allah and His Messenger. Allah says: ìAnd this is a Book which We have revealed as a blessing: so follow it and be righteous, that you may receive mercy.î (al-Aníam 6:155) ìThen We put you on the (right) Way of Religion: so follow that (Way), and follow not the desires of those who know not.î (al-Jathiyah 45:18) ìSay: ëObey Allah and His Messengerí: but if they turn back, Allah loves not those who reject Faith.î (Al ëImran 3:32). We must follow and obey and submit to Allah and His rules.
There are, however, matters in Islam in which we are allowed to innovate, learn and change. In most of our worldly matters, the Shariíah leaves us to make our own decisions. It is for this reason that the scholars say, ìThe basic rule for all customs and habits is that of permissibility, unless a legal evidence prohibits it.î In other words, anything that is not expressly prohibited in the Qurían and the authentic Sunnah, is permissible. For example in the acts of worship we have restrictions. Thus when we do any prayer or do any act of worship we must have a proof from the Qurían and Sunnah indicating that this type of prayer or worship is permissible. Similarly when we say that something is forbidden (Haram) or obligatory (Fard) we must have a clear proof from the Shariíah.
However, there are many habits, customs and cultural ways of the past, present or future that are acceptable in the Shariíah as long as they do not violate the clear texts of the Qurían and Sunnah and the universal principles and objectives of Islamic law.
All those customs and traditions that contain elements of Haram beliefs and practices are forbidden in Islam. Also those customs and habits are forbidden that are part of other religions, because in observing them one may resemble the people of other religions (tashabbuh). The customs and traditions that are common, non-religious and non-sectarian are not forbidden in Islam. Graduation ceremonies, anniversaries, birthdays, national days etc. come in the permissible category of customs and habits. It is not forbidden to observe them, but one should also not make them compulsory, because there is no sanction or authorization for such action.
Q 4. I wanted to know the role which your faith and Allah play in your goals and your success in life. Should religion be kept away from school, athletics, and work and the success in it? Must you pray for guidance from Allah or keep religion separated and just work hard?
A 4. Allah says in the Qurían: ìO you who believe! Enter into Islam whole-heartedly; and follow not the footsteps of the Evil One; for he is to you an avowed enemy.î (al-Baqarah 2:208) He also says, ìSay: ëTruly, my prayer and my service of sacrifice, my life and my death, are (all) for Allah, the Cherisher of the Worlds; no partner has He: this am I commanded, and I am the first among those who submit to Him.íî (al-Aníam 6:162-163) Faith and Allah have everything to do with every aspect of our lives. We cannot compartmentalize religion or life. Islam requires that we live our whole life, every aspect of life in obedience to Allah. We are not part-time servants of Allah. We belong to Allah. We are for Allah, by Allah and moving towards Allah. We are his servants ever moment of our life and we must live our whole life in obedience to him. Our work, school, athletics activities, family life, economics, politics everything must be according to Allahís rules. Whatever He has allowed is allowed for us and whatever
He has forbidden is forbidden. All His rules are for our own good and we must live by them.
Religion in Islam is everything. Our worship is religion. Our business is part of our religion. Our family, our education, our entertainment, our day and our night every thing is part of our religion. There is no separation of religion and life in Islam. We must live our whole life according to our faith. We should work hard and give a good example of a servant of Allah. We should not be judgmental towards others. Rather we should be tolerant, logical, kind and courteous towards all and especially those who do not share our faith. Our religion is not against common sense rules and it recognizes that people of other religions and cultures also have a lot of good things and we can share with them those common values and work with them.
Q 5. Eidul Adha is approaching and my family InshaAllah would like to make Qurbani. From what we know, we can sacrifice one cow on behalf of seven people. The question is whether we can put the names of those deceased and those alive together. Please advise.
A 5. It is permissible to make sacrifice on behalf of the deceased people, especially your parents. It is allowed to mention the names of those alive with the names of those who passed away. May Allah accept your Qurbani and bless all those who passed away.