Category Archives: Prayer

بسم الله الرحمن الرحيم

Q: We hope to receive, from your eminence, a simplified explanation to the narration, “When the prayer is established (i.e., the iqaamah is called) there is no prayer except the obligatory prayer.”

A: The narration is upon its apparent meaning, and Muslim reported it in his authentic collection. The meaning, “When the prayer is established” i.e., if the caller to prayer starts to call the iqaamah, whoever is praying consequently breaks his voluntary prayer regardless if it be a optional prayer connect to a compulsory or if it’s greeting the masjid he (the praying person) breaks it and busies himself with preparation for entering the obligatory prayer. He does not begin a prayer subsequent to the iqaamah, on the contrary he breaks the prayer he is currently in and is prevented from entering into a new one, due to the obligatory prayer being of greater importance. This is the meaning of this authentic narration from the most valid of the scholars statements.

Some of the people of knowledge say do not break it but complete it briskly. They use as a proof the glorified and exalted’s statement:

يأيها الذين ءامنوا أطيعوا الله و أطيعوا الرسول و لا تبطلوا أعمالكم

“O you who believe! Obey Allah and obey the messenger and do not nullify your actions.” [Muhammad: 33]

However he who says break it, and it is the correct statement exactly as presented, has responded to the noble verse by stating that it is general and this (the command of the Prophet -sallahu alayhi wa sallam) is specific. Thus the specification takes precedence over the generality and it does not contradict it. This is a significant and well known principle with the people of knowledge in which its examples (regarding its application) are abundant.

It is also said that His statement “…and do not nullify your actions” its intent is the prohibition on nullification of actions by way of apostasy, and this issue is not apostasy. In any case, the verse is general and the breaking of the prayer that one is performing at the time of the iqaamah its evidence is specific and the particularization takes precedents over the general, it does not contradict it.

This is what we believe and accordingly issue verdicts with, that being that if a person praying voluntarily, and the iqaamah is called, he breaks his prayer and does not complete it unless he is at the end of it. He has performed the second bowing (in the second portion or unit of prayer), or is in prostration, or is performing the tashahhud, then he completes it, due to him being in the least part of the prayer and there does not remain except but a small portion than he completes it and this does not contradict the previously mentioned narration. And that is better and it does not oppose the authentic narration.

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: http://www.binbaz.org.sa/fatawa/1077

بسم الله الرحمن الرحيم

When a menstruating woman or one with post natal bleeding returns to a state of purity before the setting of the sun, she is obliged to pray both dhuhr and asr of that day. Whoever returns to a state of purity before the appearance of the dawn, she is obliged to pray maghrib and ishaa of that night. This is because the time for the second prayer is the time for the first prayer (as well) when in a circumstance that necessitates an excuse (for the abandonment of the prayer).

Sheikh-ul-Islam Ibn Taimiyyah said: “The majority of the scholars state this, like Maalik, Ash-Shaafi’ee, and Ahmad. Whenever a menstruating woman regains purity at the last part of the day, she prays both dhuhr and asr. If she regains purity at the last end of the night she prays maghrib and ishaa, just as it was conveyed from Abdur Rahman ibn Auf, Abu Huraira, and Ibn Abbas. This is because the time between these two prayers are shared when in a circumstance that necessitates an excuse. Thus if she regains purity in the last part of the day the time for dhuhr still remains, hence she prays dhuhr before asr. If she regains purity at the end of the night the time for maghrib still remains in a circumstance that necessitates an excuse. Hence she prays maghrib before ishaa.”  

Translated by Abu Abdil Waahid Najeeb Ibn Yusuf Al Anjelesi

Source: الملخص الفقهي

بسم الله الرحمن الرحيم

Q: Is it permissible to pray behind an innovator, propagandist?

A: Prayer behind an innovator propagandist is not permissible from what is more acceptable from the verdicts of the scholars, unless he is the leader, in that case do not lag behind as it relates to congregational prayers (weekly and on Jumu’ah). So pray behind him, however if he is a Jahmi, or Shiite and you are forced to pray behind him, then repeat your prayer. This is Imaam Ahmad’s and those like him from the imaams of the Sunnah’s verdict.

Translated by Abu Abdil Waahid Najeeb Al Anjelesi

Source: فتاوى فضيلة الشيخ العلامة ربيع بن هادي المدخلي 

بسم الله الرحمن الرحيم

Q: Is it permissible to perform prayer at home even though the adhan is heard? Likewise deeming the congregational prayer in the masjid to be preferred instead of obligatory (is this permissible)?

A: Some scholars considered congregational prayer in the masjid to be a prerequisite for the validity of prayer, consequently the prayer at home is not allowed unless one is excused. Some scholars hold the opinion that congregational prayer is an individual obligation, yet prayer at home is (still) valid. If one is legitimately excused (in Islam), then Allah will overlook it if He wills and will write his intent. However if he is not excused then he must perform the prayer at the masjid along with the Muslims.  

The evidence for this position is what Abu Huraira narrated where the Prophet -sallahu alayhi wa salaam- said “I swear by Him in whose Hand is my soul, indeed I intended the ordering of firewood (to be gathered), then (the command for) the prayer and hence the adhan is called, then order an individual so that he can lead the people (in prayer). Next I will come behind some men (who do not answer the call to prayer) and burn their homes. I swear by Him in whose Hand is my soul if any of them knew that they would find a meaty bone or two pieces of meat he would have been present for Ishaa.”    

Likewise Ibn Masud said, “We held the opinion that an individual is not absent from the prayer except a hypocrite whose hypocrisy is known, or a sick person even though he is sick he still walks between two men until he reaches the prayer.” He means the people know of the hypocrisy of this individual due to his lagging behind on the congregational prayer intentionally. 

The congregational prayer is a distinguishing characteristic from the Islamic practices and from the greatest of Islamic practices. Therefore it is not permissible for a Muslim to be absent from it except with a (legitimate Islamic) excuse, like if he oversleeps or is sick. If he prays in his home while he is excused then all praise is for Allah alone and He will accept it from him.

On the other hand, if he is deliberate (in being absent) and as such prays the congregational prayer in his home while he hears the summons to it, then no. If you hear the summons to prayer it becomes binding upon you to respond to it. Ibn Umm Makhtum narrated when he asked the Prophet -sallahu alayhi wa salaam-, “O Allah’s Messenger indeed I am a blind man with a home far away (from the masjid), and I have a guide who does not aid me, so is there for me a concession to pray at home?” The Prophet -sallahu alayhi wa salaam said: “Do you hear the summons?“He replied, “yes.” He -sallahu alayhi wa salaam- said: “I can not find for you a concession.” Hence the subject is very important, so preserve your prayers in congregation at the masaajid. Why does one call to the prayer? Why does he say to you come to the prayer? He is saying to you arrive, appear, show up!

Translated by Abu Abdil Waahid Najeeb Al Anjelesi

Source: فتاوى فضيلة الشيخ العلامة ربيع بن هادي عمير المدخلي

بسم الله الرحمن الرحيم

Q: Is the mere falling of rain considered an excuse to abandon the congregational prayer or is severe rain conditional for such?

A: Allah knows best but severity (heavy rains) is not conditional. If wetness occurs that is harmful to the praying person then this is an excuse from Allah’s mercy. Whenever there is slippery moisture and it is harmful regardless if it be lite rain, then this is an excuse.

Translated by Najeeb Al Anjelesi

Source: فتاوى فضيلة الشيخ العلامة ربيع بن هادي عمير المدخلي

بسم الله الرحمن الرحيم

Questioner: A man works as a security guard on the streets of Paris and sometimes is unable to break away from his work in order to pray, so is it permissible for him to pray sitting while in his car?

Sheikh: Does he do security for the disbelievers?

Questioner: Yes.

The sheikh: The security is for the disbelievers, in service of the disbelievers. He should search for another job where he can fear Allah and perform the prayer in its time. As for work with the disbelievers that leads to delaying the prayer or performing it upon desires, then no, a thousand times, no! For this reason Allah’s Messenger -sallahu alayhi wa salaam- prohibited living among the disbelievers as this is its fruit. This is the evil fruit that whomsoever lives in non Muslim countries reap.

Translated by Najeeb Al Anjelesi

Source: فتاوى فضيلة الشيخ العلامة ربيع بن هادي عمير المدخلي

بسم الله الرحمن الرحيم

Q: If a person does not find a place (to pray) inside the Prophet’s -sallahu alayhi wa salaam- masjid and consequently prays outside and ahead of the imam (not parallel or behind him) is his prayer correct? Also does he receive the reward of 1000 prayers?

A: If he is forced to do so, due to the inability to find easy access in entering the masjid due to it being full. Likewise if he does not find a space except outside the masjid and in front of the imam, in this case the scholars allow this. He obtains the reward of praying in congregation if Allah wills, however the reward for prayer in this masjid, it being (the reward of)1000 prayers, then no. He does not obtain this. Some scholars like Ibn Taymiyyah allow this if he’s forced (has no other option), they say his prayer is valid, but the reward of 1000 prayers he does not obtain.

Translated by Najeeb Al Anjelesi

Source: فتاوى فضيلة الشيخ العلامة ربيع بن هادي عمير المدخلي 

بسم الله الرحمن الرحيم

Q: Is the tasleem said simultaneously with the imam or after him? Also is the second tasleem voluntary or obligatory?

A: The tasleem is after the imam, however some hold the opinion that the imam concludes the prayer with the first tasleem. Ending the prayer is by way of the first tasleem and the second is voluntary, as some narrations only mention one tasleem. So if a person says the tasleem after  the (imam’s) first tasleem, for instance the imam says “as salaamu alaykum wa rahmatullah” and thereby completes the first tasleem, then some followers say “as salaamu alaykum wa rahmatullah” similar to him, they have not opposed the Sunnah, if Allah wills.

Translated by Abu Abdil Waahid Najeeb Al Anjelesi

Source: فتاوى فضيلة الشيخ العلامة ربيع بن هادي عمير المدخلي

بسم الله الرحمن الرحيم

Q: Where is it permissible to pray, or in what places is it permissible to pray as there is a reported prohibition on prayer in the camel’s resting areas?

A: The Prophet -sallahu alayhi wa salaam- was asked, “do we pray in the camel’s resting area?” He replied, “no.” He was then asked, “do we pray in the sheep pen?” He said, “yes.” Thus he prohibited them from praying in a camel’s resting area. It is also reported in some narrations the prohibition of prayer in the bathroom. Also reported in unambiguous narrations the prohibition on praying towards graves and even on graves. These are authentic without doubt. Prayer in the bathroom, as it relates to the reported narrations on its prohibition, there is differing. The least that is said is that on the apparent they (the narrations) reach the level of hasan (a grading that renders the narration acceptable as a proof in the religion).

Translated by Najeeb Al Anjelesi

Source: فتاوى فضيلة الشيخ العلامة ربيع بن هادي عمير المدخلي 

بسم الله الرحمن الرحيم

Q: What is the ruling on performing salat-ut-tasbeeh?

A: It is not authentically attributed to the Prophet -sallahu alayhi wa salaam- as he said, “whoever does an action that does not coincide with our command is rejected.” As long as it is not a firmly established practice it is impermissible to act in accordance with it. Furthermore contain therein are peculiarities from the perspective of how its performed, as the Prophet -sallahu alayhi wa salaam- prohibited recitation of the Quran while bowing and prostrating (during prayer) and in the aforementioned prayer there is recitation of the Quran in both places. Likewise there are aspects of it that contradict legislated prayers therefore indicating the lack of a foundation (in the religion) for this prayer, so pray -my brother- duha (the forenoon prayer), pray the night prayer, witr, the voluntaries prayers attached to the (5) obligatory prayers along with them, as the opportunities are available.

Translated by Najeeb Al Anjelesi

Source:  شرح الأصول الستَّة