The Importance of Prayer Within Its Proper Time

Allaah the Exalted said: Indeed the prayer has been enjoined upon the Believers at stated times. [1]

Al-Bukhaaree(rh) said: "At stated (fixed) times. He has set time limits for them"

Abu Amr ash-Shaybaanee said: The owner of this house - and he pointed to the house of Abdullaah (ibn Mas'ood) - said: I asked the Messenger (sallallahu alaihi wasallam) 'Which action is most loved by Allaah?' He (sallallahu alaihi wasallam) said: "Prayer at its proper time." Then he said: What next? He (sallallahu alaihi wasallam) said: "Righteous conduct towards the parents." Then he said: What next? He (sallallahu alaihi wasallam) said: "Jihaad in the path of Allaah." He (Abdullaah) said: He informed me with them, If I asked him for more he would have told me more. [2]

The Messenger (sallallahu alaihi wasallam) explained in this hadeeth that prayer at its proper time is the most loved of actions and he (sallallahu alaihi wasallam) put this before righteousness to parents and Jihaad in the path of Allaah. The evidence for this is the use of the particle 'What next'. This particle is used to denote order and this is well known to the people of the arabic language.

Al-Haafidh Ibn Hajr said in 'Al-Fath': "Ibn Bazeeza said: That which requires looking into is the placement of Jihaad at the forefront of all the actions of the body, as it entails sacrificing ones self, with the exception of having patience upon preserving the obligatory prayers, performing them at their times and also good conduct with ones parents, a matter which is necessary all the time. None can remain patient in being observant of Allaah in this matter except the Siddeeqoon (the truthful) and Allaah knows best."
I say: I will put forward an example which will make clear the intent here:
There is a man immersed in his trade and whatever other engagements it entails and whom Shaytaan has managed to deceive so that he misses the takbeeratul-ihraam(the opening takbeer of the prayer in congregation) or a portion of the prayer in congregation. You come to him with texts about Jihaad in the path of Allaah the Exalted and also stories about the bravery of the Companions (r.a).
You instill in him the aspiration for Paradise and make him renounce the world. He looks at the world after you have admonished him and he sees it become small and insignificant. He reflects upon the Hereafter and sees it becoming great and awesome in his soul. So he races towards the Garden whose width is as the width of the Heavens and the Earth. He rushes to write his will, he concludes the rights he owes to others and says farewell to his family and loved ones and embarks upon the journey to battle. He is killed as a martyr in the path of Allaah.

If you had not called this man to Jihaad in the path of Allaah, the Exalted but had called him to preserving the prayers, mentioning the texts which cause inspiration and instill fear and the stories which have great effects (upon the soul), what would you have seen from him?
Perhaps he would have responded and cried over what occured. He would have made firm his resolution to safeguard the prayers upon their times and perhaps he would manage that for some number of days. But then Shaytaan comes and whispers to him, and his engagements and appointments increase, his commitments and meetings reach high proportions and Shaytaan therefore, obtains from him what he desired. He misses some of the times of prayer and then returns to struggle against his soul in order to help himself against Shaytaan. Then the same thing occurs another time and in this manner he is constantly wrestling with and battling against Shaytaan, five times in every day of his, and life is nothing but days and days...

This is a battle aginst the soul and the former example is also a battle against the soul. But where does the first type stand when compared to the second? This striving, is striving for a whole lifetime and that striving is only for an hour or perhaps days, months or years. But in either of the two situations I say: In both there is good.
I ask Allaah the Exalted that He makes me amongst those who safeguard the times of prayer and its khushoo' and likewise all of His commands, and that he writes me amongst the martyrs. Indeed He has power over all things

Mis'ab bin S'ad said: I said to my father: O my father! Do you consider this verse: 'Those who are forgetful in their prayers'[3].

Which of us is not forgetful? Which one of us does not converse with his soul (during the prayers)? He said: That is not what is meant. It refers to the wasting of the (correct) time for prayer. A man plays about, (wasting time in idle talk) until the time for the prayer passes. [4]

Moosa bin Ismaa'eel said: Mahdi narrated from Ghaylaan who narrated from Anas (ra) that he said: I cannot recognise anything (now) which used to be in the era of the Prophet (sallallahu alaihi wasallam). It was said: The Prayer. He said: Do you not do what you do with regard to the prayer. [5]
He meant delaying it past its proper time.

Uthmaan bin Abi Rawwaad, the brother of Abdul-Azeez said: I heard Zuhree say: I entered upon Anas bin Maalik in Damascus and he was crying. So I said to him: What makes you cry? He said: I do not recognise anything which I used to know except this prayer and this prayer is being wasted/neglected. [6]

Ibn Hajr said in 'Fath ul-Baari': Al-Muhallib said: "And the meaning of 'wasting it' is delaying it past its proper, recommended time, not that they perform it outside its time limit." Ibn Hajr differed with this in his explanation which he mentions in his book and says that the meaning is performing the prayer outside its stated times.
I say: The poet has spoken the truth here:
I said they are both bitter (even) the sweeter of the two is bitter

Anas (r.a) wept over this matter and yet what are we doing. What is that thing which is desirable for us to do. Is it not befitting for us that we make the plants to grow with our tears?! Due to our neglect and wasting of the prayer and likewise the rest of Allaah's commands.

Ubaadah bin Saamit (r.a) said: I testify that I heard the Messenger of Allaah (sallallahu alaihi wasallam) say: "Allaah Azzawajall has made five prayers obligatory. Whoever beautifies the wudhoo, prays them at their proper times, and completes the rukoo', the sujood and khushoo within them, has a covenant with Allaah that He will forgive him.Whoever does not do that then he has no covenant with Allaah and if Allaah wills He will forgive him and if He wills He will punish him." [7]

Ka'b bin Ujra (r.a) said: The Messenger of Allaah (sallallahu alaihi wasallam) came to us and we were a group of seven, four of us were freed slaves and the remaining three had not been slaves formerly. Our backs were against the wall of the mosque and he said: "Why are you sitting down?" We said: We were waiting for the prayer. He (Ka'b) said: So he paused for a while, then turned to us and said: "Do you know what your Lord says?" We said: No. He said: "Indeed your Lord says: Whoever performs the prayer at its time, preserves it in this manner constantly, and does not waste it deeming its true worth to be insignificant has a covenant with Me that I shall enter him into Paradise. And whoever does not perform the prayer at its proper time, preserve it in this manner constantly and wastes it considering its true worth to be insignificant has no covenant with me. If I will I shall punish Him and if I will I shall forgive Him." [8]

Abdullaah ibn Mas'ood (r.a) said: The Prophet (sallallahu alaihi wasallam) passed by his companions one day and said to them: "Do you know what your Lord, the Blessed and Exalted says?" They said: Allaah and His Messenger know best. The Messenger said this three times and then said: "By My Power and Magnificence non prays them at their proper times except I will enter Him into Paradise and whoever prays them at other than their times, if I will I shall show mercy to Him and if I will I shall punish him." [9]

NOTES
[1] Surah Nisaa 4:103
[2] Reported by Bukhaare
[3] Surah Maa'oon 107:5
[4] Reported by Abu Ya'laa with a Hasan isnaad and it is also in [Saheeh ut-Targheeb wat-Tarheeb], no. 575.
[5] Reported by Bukhaaree, Chapter: Delaying the Prayer Past its Proper Time.
[6] Reported by Bukhaaree, Chapter: Delaying the Prayer Past its Proper Time.
[7] Reported by Maalik, Abu Daawood, an-Nasaaee and Ibn Hibbaan declared it Saheeh. It is also in [Saheeh ut-Targheeb wat-Tarheeb], no. 396.
[8] Reported by at-Tabaraanee in [Al-Kabeer] and [al-Awsat], by Ahmad and it is also in [Saheeh ut-Targheeb wat-Tarheeb], no.397.
[9] Reported by at-Tabaraanee in [al-Kabeer] and it is also in [Saheeh ut-Targheeb wat-Tarheeb], no. 398.

Why is a woman’s share of the inherited wealth only half that of a man?

ANSWER;
INHERITANCE
The Glorious Qur’an contains specific and detailed guidance regarding the division of the inherited wealth, among the rightful beneficiaries.

The Qur’anic verses that contain guidance regarding inheritance are:
> Surah Baqarah, chapter 2 verse 180
> Surah Baqarah, chapter 2 verse 240
> Surah Nisa, chapter 4 verse 7-9
> Surah Nisa, chapter 4 verse 19
> Surah Nisa, chapter 4 verse 33 and
> Surah Maidah, chapter 5 verse 106-108

There are three verses in the Qur’an that broadly describe the share of close relatives i.e. Surah Nisah chapter 4 verses 11, 12 and 176. The translation of these verses are as follows:
"Allah (swt) (thus) directs you as regards your children’s (inheritance): to the male, a portion equal to that of two females, if only daughters, two or more, their share is two-thirds of the inheritance; If only one, her share is a half. For parents, a sixth share of the inheritance to each, if the deceased left children; If no children, and the parents are the (only) heirs, the mother has a third; if the deceased left brothers (or sisters) the mother has a sixth. (The distribution in all cases is) after the payment of legacies and debts. Ye know not whether your parents or your children are nearest to you in benefit. These are settled portions ordained by Allah; and Allah is All-Knowing, All-Wise. In what your wives leave, your share is half. If they leave no child; but if they leave a child, ye get a fourth; after payment of legacies and debts. In what ye leave, their share is a fourth, if ye leave no child; but if ye leave a child, they get an eight; after payment of legacies and debts. If the man or woman whose inheritance is in question, has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment of legacies and debts; so that no loss is caused (to anyone). Thus it is ordained by Allah; and Allah is All-Knowing Most Forbearing" [Al-Qur’an 4:11-12]
"They ask thee for a legal decision. Say: Allah directs (them) about those who leave no descendants or ascendants as heirs. If it is a man that dies, leaving a sister but no child, she shall have half the inheritance. If (such a deceased was) a woman who left no child, Her brother takes her inheritance. If there are two sisters, they shall have two thirds of the inheritance (between them). If there are brothers and sisters, (they share), the male having twice the share of the female. Thus doth Allah (swt) makes clear to you (His knowledge of all things). [Al-Qur’an 4:176]
 
In most of the cases, a woman inherits half of what her male counterpart inherits. However, this is not always the case. In case the deceased has left no ascendant or descendent but has left the uterine brother and sister, each of the two inherit one sixth. If the deceased has left children, both the parents that is mother and father get an equal share and inherit one sixth each. In certain cases, a woman can also inherit a share that is double that of the male. If the deceased is a woman who has left no children, brothers or sisters and is survived only by her husband, mother and father, the husband inherits half the property while the mother inherits one third and the father the remaining one sixth. In this particular case, the mother inherits a share that is double that of the father.

It is true that as a general rule, in most cases, the female inherits a share that is half that of the male. For instance in the following cases:
1. daughter inherits half of what the son inherits,
2. wife inherits 1/8th and husband 1/4th if the deceased has no children.
3. Wife inherits 1/4th and husband 1/2 if the deceased has children
4. If the deceased has no ascendant or descendent, the sister inherits a share that is half that of the brother.
 
In Islam a woman has no financial obligation and the economical responsibility lies on the shoulders of the man. Before a woman is married it is the duty of the father or brother to look after the lodging, boarding, clothing and other financial requirements of the woman. After she is married it is the duty of the husband or the son. Islam holds the man financially responsible for fulfilling the needs of his family. In order to do be able to fulfill the responsibility the men get double the share of the inheritance. For example, if a man dies leaving about Rs. One Hundred and Fifty Thousand, for the children (i.e one son and one daughter) the son inherits One Hundred Thousand rupees and the daughter only Fifty Thousand rupees. Out of the one hundred thousand which the son inherits, as his duty towards his family, he may have to spend on them almost the entire amount or say about eighty thousand and thus he has a small percentage of inheritance, say about twenty thousand, left for himself. On the other hand, the daughter, who inherits fifty thousand is not bound to spend a single penny on anybody. She can keep the entire amount for herself.
Would you prefer inheriting one hundred thousand rupees and spending eighty thousand from it, or inheriting fifty thousand rupees and having the entire amount to yourself?
Written by Dr Zakir Naik