Imaam Ibnul Qayyim (rahimahullaah) said:
”Following desires and prolonged hope are the ingredients of every corruption; because following desires blinds (one) from the truth in knowledge and intent. And prolonged hope (makes one) forget the afterlife and hinders from making preparations for it. [Al-Fawaa-id: page: 156]
Imaam Ibnul Qayyim (rahimahullaah) said:
Not everyone adorned with knowledge and wisdom and is from its people; rather the people of knowledge and wisdom are those who give life to their hearts by killing the desires. As for the one who kills his heart and thus gives life to desires, then knowledge and wisdom are (merely) on his tongue (i.e. not acting upon such knowledge and wisdom). [Al-Fawaa-id: page:154]
Abu Uthmaan An-Naysabooree (rahimahullaah) said:
Whoever commands himself with the Sunnah in speech and action will speak with wisdom. And whoever commands himself with desires in speech and action will speak with innovation. [Hilyatul Awliyaa: 10/244]
Addressing
Abu Usaama, his deceit, treachery and drama
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The Historical Influences and Effects of the Methodologies of al-Ikhwaan al-Muslimoon Upon Salafiyyah (6 Articles)
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The Prophet (sallal-laahu-alayhi-wasallam) used to command Bilaal to leave an interval between his Adhaan and Iqaamah so that two units of (prayer can be prayed). There were those amongst the companions who prayed two units of prayer between the Adhaan and the Iqaamah and the Prophet (sallal-laahu-alayhi-wasallam) saw them and approved their (action). He (sallal-laahu-alayhi-wasallam) said: ”There is a prayer between the two calls (i.e. Adhaan and Iqaama), there is a prayer between the two calls.” And whilst saying it the third time he said: “For the one who wishes”, fearing that it would be taken as something binding in his Sunnah. So if the Mu’addhin leaves an interval for that (two units of prayer), then this prayer is something good; but if he calls the Iqaamah straight away after calling the Adhaan, then busying oneself in responding to the Mu-addhin is the Sunnah. That is because the Prophet (sallal-laahu-alayhi-wasallam) said: ”If one of you hears the Mu-addhin, then let him say what he says” (i.e. he repeats what the Mu-addhin says).
And it is not befitting for anyone to leave responding to the Mu-addhin and prays those two units of prayer, because the Sunnah is that one who hears the Mu-addhin should say what the Mu-addhin is saying. Then he should send the salutation upon the Prophet (sallal-laahu-alayhi-wasallam) and says: ‘………….’اللهم رب هذه الدعوة التامة O Allaah! Lord of this perfect call…..” to the end of the supplication… [Source:Al-Fataawa al-Kubraa of Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) Vol: 2: page: 270-271]
Shaykh Fawzaan was asked:
Is this supplication considered comprehensive and sufficient over the other supplications:
‘O Allah indeed I ask you for the good which your prophet Muhammad sallallaahu alaihi wa sallam and your righteous slaves asked you for’
Answer:
This is a tremendous supplication, however it does not remove the need for the remaining supplications; rather the people supplicate with all the supplications they are aware of, increasing (in) good and he doesn’t restrict himself upon any one (supplication).
The prophet sallallaahu alaihi wa sallam did not restrict himself upon one (supplication) rather he used to supplicate with this one sometimes, this one sometimes and this one sometimes (i.e he would vary the supplications he would make).
Source: http://www.alfawzan.af.org.sa/node/2365
Question:
Many among the workers delay the Dhur and Asr prayer until night time and then pray them together due to either being busy with their work, or that their clothing was impure, or unclean. What is your advice to them?
Answer:
It is neither permissible for a Muslim man nor a Muslim woman to delay the obligatory prayer beyond its prescribed time; rather it is incumbent upon all Muslims who have reached the age of puberty to perform the prayer at its prescribed time according to their ability.
The worker is not excused for delaying it (i.e. the prayer), and likewise impure and dirty clothing is not an excuse. It is obligatory to give precedence to the prescribed times of the prayer over work, and it is incumbent upon a worker to wash off the impurity from his clothing or replaced (such clothing) with clothing that is pure.
As for dirt, it is not (something) that can prevent a person from the prayer if it is not from impurities or does not have a repugnant smell that will harm the performers of the prayer. But if the dirt itself or its smell harms the performers of the prayer, then it is incumbent upon a Muslim to wash it off before the prayer or replaces (his clothing) with another clothing, so that he can perform the prayer in congregation.
And it is permissible for the one whom the Islamic legislation has given an excuse, such as the ill person and the traveller to combine the Dhur and Asr prayer at the prescribed times of one of them, and the Maghrib and Ishaa prayers at the prescribed times of one of them, because this has been confirmed in the Sunnah of the Prophet (sallal-laahu-alayhi-wasallam). And likewise it is permissible to combine [the prayers (i.e. Dhur and Asr, and Maghrib and Ishaa)] due to rain and muddy conditions that brings about difficulty upon the people.
[Fataawaa Muhimma Tata-allaqu Bis-Salaah of Imaam Abdul Azeez Bin Baaz (rahimahullaah) page: 19-20]
Answer:
If there is a grave in the masjid, then prayer in it is incorrect, regardless whether it is behind, in front, on the right or on the left of the performers of the prayer, due to the statement of the Prophet (sallal-laahu-alayhi-wasallam): ”Indeed, those before you [i.e. Jews and Christians] used to take the graves of their Prophets and righteous people as Masaajid, so do not take graves as Masaajid, for indeed I forbid you from that.” [reported by Imaam Muslim]
And that is because praying at the graveside is a means from the means towards shirk and exaggerating (the status) of the inhabitants of the graves. Therefore, it is obligatory to forbid that, acting in accordance with the (two) mentioned narrations and that which has been transmitted (in other narrations) of the same meaning, and (also) preventing the means leading to shirk. [Fataawaa Muhimma Tata-allaqu Bis-Salaah–Imaam Abdul-Azeez Bin Baaz: Page:17-18]
Question:
What is the ruling, if after the prayer it becomes clear that it was prayed towards other than the direction of the Qiblah; does it make any difference if this (happened) in a Muslim land or a kaafir land or in the wilderness?
Answer:
If a Muslim is on a journey or in a land in which it is not easy to find someone to show him the Qiblah, then his prayer is correct even after it becomes clear to him that he did not pray towards the Qibla. But if he was in a Muslim land, his prayer is not correct, because he is able to ask someone to show him the direction of the Qibla, just as he is able to know the direction of the Qibla via the mosques. [Fataawaa Muhimma Tata-allaqu Bis-Salaah: Imaam Abdul Azeez Bin Baaz (rahimahullaah): page:5]