Purification
My question is there are 2 aspects of performing wudhu 1.)complete process 2.)washing certain parts
as for the complete process it should be in order-is the order as mentioned in the n
as for the complete process it should be in order-is the order as mentioned in the n
otes or aayah of surah al-maidah:6 and for the second aspect does it mean that washing each part once?
The 'lesser than complete' manner would refer to doing all the compulsory acts whilst leaving out the recommended acts when performing ablution.
Q.. Regarding the Hadith narrated by Laqit bin Sabra (ra): The Prophet (saws) said, ‘perform a perfect wudu, run (your fingers) through the fingers (of the hands) as well as between the toes, and sniff water up well inside the nose, unless you are fasting’
- When should you run your fingers through one another in wudu? I have heard it is done between the wiping of ears and the washing of feet. Can it be done whilst you wash your hands at the beginning of wudu?
Q. If a menstruating woman become pure 10 min before salah ends, should she do ghusl first and make qada of the salah OR quickly do wudu and pray the salah before the time expires. What is the preferred opinion.
Ans.The Washing of the fingers must happen when the hands are being washed, and the toes when the feet are being washed.You caanot observe salaah after menstruation until ghusl is performed...and wudhu does not suffice. So perform ghusl, and then the salaah,
Q,I've heard that wiping of face after du'a is not from the sunnah but there are ahadith that say that it is allowed. Are these ahadith weak?
Ans.There is a difference of opinion regarding this...Please note that the dua will be accepted if the wiping of the face is not done...so it is not a major issue, and leaving it will take you out of the realm of this difference- thus it is better to refrain from doing it.And if you do it sometimes and leave it during other times; then this is fine Insha Allah.
Q. What's the difference between hadath (ritual impurity) and najasah (physical impurity)? Please give examples. Can any one type of hadath be also considered as najasah? Are there any examples like that?
Hadath refers to ritual impurity such as being in a state that requires wudhu or ghusl.
Najaasah refers to physical impurity, such as spilled blood of a sacrificed animal.
Thus hadath is not najaasah...
Q.I have a question but what is the meaning of Hadath because i don't understand the world.
...Hadath refers to 'ritual impurity' and isof two types:
1.Major (which requireds ghusl)
2.Minor (which requires wudhu)
Q:what are the method of cleaing ,sorry voice was cutting?
Normally cleaning is done with water- in the case of a dog licking your utensil- you wash seven times, one of the 7 with dirt.
Q please tell me what should be the dirction in the washrrom?
if you are in the building, you can use the toilet facing the qibla, or with your back facing the qibla...if you are in the open you must not face the qibla.
Q. I have missed the rulling on the when blood drops on the shirt?
when blood drops on the shirt- wash it with water- if the colour of blood remains or remnants of the blodd- then your sghirt is regarded clean- you do not have to get rid of the colour and smell,, just the heart of the blood stain.
Q.What will be rulling if infant girl s urine drops on the cloth ?
if a girls urine drops, then the part msut be washed and rubbed with water
Q-After several hadith we have the expression "agreed upon".i had heard before from someone that it means the hadith is found in bukhari and muslim collection,in both...is that true? . YES
Q-Ahadath refers to both major and minor impurity?or is hadath ritual impurity and najasah physical impurity? is it not very clear from the text 'hadath' refers to ritual impuruty, and is of two types a- Minor, b- major.
Q.What's the difference between hadath (ritual impurity) and najasah (physical impurity)? Please give examples. Can any one type of hadath be also considered as najasah? Are there any examples like that? In regards to the first:
Hadath refers to ritual impurity such as being in a state that requires wudhu or ghusl.
Najaasah refers to physical impurity, such as spilled blood of a sacrificed animal.
Thus hadath is not najaasah... He first view of tayammum, turab/sand, who's view was this? . Imam Shafi- Turab
Q.What's the difference between hadath (ritual impurity) and najasah (physical impurity)? Please give examples. Can any one type of hadath be also considered as najasah? Are there any examples like that? In regards to the first:
Hadath refers to ritual impurity such as being in a state that requires wudhu or ghusl.
Najaasah refers to physical impurity, such as spilled blood of a sacrificed animal.
Thus hadath is not najaasah... He first view of tayammum, turab/sand, who's view was this? . Imam Shafi- Turab
Q: In wudhu, face before hands according to the aya. So is that the order? .The ayah is general and specificying the obliglatory acts- wash face, hands means up to and above arms, hands and feet- this is order. From sunnah, we learn hands first- see explanation by Shaykh Munajjid http://www.islam-qa.com/en/ref/11497
Q.The shaikh had mentioned the facility of making wudhu and wearing heavy socks or leather socks and then during the day making wudhu and wiping over the socks. Is it necessary that the socks be leather or is heavy cotton acceptable?
And what if after wearing the socks one wears shoes and during the day makes wudhu wiping over the shoes, is this proper? when the person makes salat, should he remove his shoes, or keep them on, since he has wiped over them?
Answer:The sheikh mentioned in the lesson that wiping over your socks is fine, such as cotton etc.
In regards to shoes etc, then this is already a matter of dispute,
Dr. Saalih alGhuleika, a lecturer in the faculty of Shariah at alImaam University said it is permissible if the person is wearing socks underneath.
However he said, once the shoe is taken off, then the majority are of the view that the wudhu is nullified. This too is a dispute, but he feels however that the safest way (alahwat) is for one to perform the ablution, especially in cases where one is observing the compulsory Salaah.
For Sheikh Sa'ds view, please ask the question during the live session
In regards to shoes etc, then this is already a matter of dispute,
Dr. Saalih alGhuleika, a lecturer in the faculty of Shariah at alImaam University said it is permissible if the person is wearing socks underneath.
However he said, once the shoe is taken off, then the majority are of the view that the wudhu is nullified. This too is a dispute, but he feels however that the safest way (alahwat) is for one to perform the ablution, especially in cases where one is observing the compulsory Salaah.
For Sheikh Sa'ds view, please ask the question during the live session
Prayers
Question
In answer to a question posed earlier about the pillars and waajibat of prayer, it was mentioned that if one leaves out a pillar then that unit of prayer is nullified and needs to be made up for. However, for a waajibat, if one misses one of the waajibat the unit of prayer is not nullified. My question is:
• how can one make up a nullified unit of prayer if one doesnt remember or has doubt about it after the entire prayer is over?
• what is the correct way of performing sajd sahw before and after tasleem? When does one do the sajda before the tasleem and when after?
• Also, it appears that reciting surah fatiha after the imaam is waajib. If the imaam does not give any pause in between the verses or in between the two soorahs he recites, how can the one who is following him recite it? And if he cant, then does he perform sajda sahw every time he prays behind that imaam?
• Also, if one is trying to make up for missed rakats for joining the imaam late, when does he get up? After the first tasleem or after both the tasleems?
• If you do not remember which unit you missed a pillar in, but know that you did miss a pillar- then you should observe an extra unit, as your salaah is short of a unit.
If you have doubt after the salaah has finished, then cancel that doubt from your mind, and do not give it any importance. It is important to protect yourself from the whispers of shaitaan.
2. The author said it can be done before or after, and our lecturer did not explain it further. For the purposes of this forum, we will leave it at that.
3. Sheikh Ibn Baaz is of the view that you recite alFaatiha even if the Imaam does not pause.
There is no sujood asSahw for leaving out faatiha as it is a pillar and must be performed.
4. The preferred view is after both tasleems
If you have doubt after the salaah has finished, then cancel that doubt from your mind, and do not give it any importance. It is important to protect yourself from the whispers of shaitaan.
2. The author said it can be done before or after, and our lecturer did not explain it further. For the purposes of this forum, we will leave it at that.
3. Sheikh Ibn Baaz is of the view that you recite alFaatiha even if the Imaam does not pause.
There is no sujood asSahw for leaving out faatiha as it is a pillar and must be performed.
4. The preferred view is after both tasleems
Question:My question is what should I do on hearing the Adhan for Fajr in two scenarios:
(based on the ruling that there is no prayer after the Fajr adhan except the Fajr salah)
(1) Whilst praying tahhajjud salah - should I finish off the rakah, or say salaam and end the salah?
(2) Whilst praying one rakaak witr - should I continue praying and finish off the one rakaah, or since its now after Fajr - should I change and pray 2 rakaahs?
(3) Also, is it allowed to pray salatul Istikara at this time? If not, can we use the 2 rakaahs of sunnah fajr for this purpose? then make the dua afterwards?
(based on the ruling that there is no prayer after the Fajr adhan except the Fajr salah)
(1) Whilst praying tahhajjud salah - should I finish off the rakah, or say salaam and end the salah?
(2) Whilst praying one rakaak witr - should I continue praying and finish off the one rakaah, or since its now after Fajr - should I change and pray 2 rakaahs?
(3) Also, is it allowed to pray salatul Istikara at this time? If not, can we use the 2 rakaahs of sunnah fajr for this purpose? then make the dua afterwards?
Firstly, one should be aware of the times Fajr set is so they do not have to be in the situations you have described in your question.
Prevention is better than cure.
1. In the situation you have described, complete your salaah immediately and then do the taslaam.
When fajr sets in, the time for witr has expired, and made if up in even units, if one prefers to observe them. This was discussed during the live session.
2. The Ulamaa have differed regarding a person who wnats to perform eitr after the athaan for fajr.
A group said that is should be left until after the sun rises and offered then with an even number.
This view was favoured by Sheikh Ibn Baaz and Sheikh Ibn Uthaymeen (may Allah have mercy upon them)
A second view is that witr can be rendered after the athhan of fajr and the fajr salaah as it was a practice of some of the sahaabah. This view was favoured by Ibn Taymiyya (May Allah have mercy upon him)
In regards to your question- If you start before Athaan, then complete your salaah by shortening your recitation, without making it even.
3.Al-Nawawi said in al-Adhkaar: He can pray istikaarah after two units of the regular sunnah prayer done at thuhr for example, or after two units of any nafl prayers whether they are regularly performed or not… It seems to be the case that if he made the intention to pray istikhaarah at the same time as intending to pray that particular prayer, this is fine, but not if he did not have this intention.
Thus you can pray the istikhara at the same time of observing the 2 sunnah of fajr.
Prevention is better than cure.
1. In the situation you have described, complete your salaah immediately and then do the taslaam.
When fajr sets in, the time for witr has expired, and made if up in even units, if one prefers to observe them. This was discussed during the live session.
2. The Ulamaa have differed regarding a person who wnats to perform eitr after the athaan for fajr.
A group said that is should be left until after the sun rises and offered then with an even number.
This view was favoured by Sheikh Ibn Baaz and Sheikh Ibn Uthaymeen (may Allah have mercy upon them)
A second view is that witr can be rendered after the athhan of fajr and the fajr salaah as it was a practice of some of the sahaabah. This view was favoured by Ibn Taymiyya (May Allah have mercy upon him)
In regards to your question- If you start before Athaan, then complete your salaah by shortening your recitation, without making it even.
3.Al-Nawawi said in al-Adhkaar: He can pray istikaarah after two units of the regular sunnah prayer done at thuhr for example, or after two units of any nafl prayers whether they are regularly performed or not… It seems to be the case that if he made the intention to pray istikhaarah at the same time as intending to pray that particular prayer, this is fine, but not if he did not have this intention.
Thus you can pray the istikhara at the same time of observing the 2 sunnah of fajr.
Question:Dear Sheikh please clarify on the rulings of Tashahud wether to shake the finger or not pls explain me.
Wa'alaykum salam, below is a detailed article by Sheikh Saalih Munajjid explaining the matter.
Akh Sajid
Praise be to Allaah.
Firstly:
It is proven that the Prophet (peace and blessings of Allaah be upon him) used to point with his index finger and move it during the tashahhud when praying.
The scholars differed concerning that and there are several points of view.
1 – The Hanafis say that the finger should be raised when saying “Laa (no)” in the phrase “Ash-hadu an laa ilaaha ill-Allaah (I bear witness that there is no god except Allaah)” and it should be lowered when saying, “ill-Allaah (except Allaah).”
2 – The Shaafa’is say that it should be raised when saying “ill-Allaah.”
3 – The Maalikis say that it should be moved right and left until one finishes the prayer.
4 – The Hanbalis say that one should point with the finger when saying the name of Allaah, without moving it.
Shaykh al-Albaani (may Allaah have mercy on him) said: There is no basis for any of these definitions and manners in the Sunnah. The closest of them to the correct view is the Hanbali view, were it not that they limited raising the finger to when saying the name of Allaah.
Tamaam al-Minnah, p. 223.
Secondly:
With regard to the evidence concerning this issue:
(a) It was narrated that ‘Abd-Allaah ibn al-Zubayr said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) sat during the prayer, he would place his left foot between his thigh and calf, and tuck his right foot underneath him, and place his left hand on his left knee, and place his right hand on his right thigh, and point with his finger.
Narrated by Muslim, 579.
In al-Nasaa’i (1270) and Abu Dawood (989) it says: “He used to point with his finger when making du’aa’ but he did not move it.”
This addition – “but he did not move it” – was classed as da’eef by Ibn al-Qayyim in Zaad al-Ma’aad, 1/238. It was also classed as da’eef by al-Albaani in Tamaam al-Minnah, p. 218.
(b) It was narrated that Waa’il ibn Hajar said: I said: I will certainly watch how the Messenger of Allaah (peace and blessings of Allaah be upon him) prays. So I watched him and he stood up and said takbeer (“Allaahu akbar”), and raised his hands until they were level with his ears. Then he placed his right hand on his left hand, wrist and lower forearm. When he wanted to bow, he raised his hands likewise, and put his hands on his knees, and when he raised his head he raised his hands likewise. Then he prostrated and put his hands level with his ears, then he sat with his left foot tucked underneath him and put his left hand on his left thigh and knee, and he put the edge of his right elbow on his right thigh. Then he held two of his fingers and made a circle, then he raised his forefinger and moved it, making du’aa’ with it.
Narrated by al-Nasaa’i, 889; classed as saheeh by Ibn Khuzaymah, 1/354; Ibn Maajah, 5/170; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 367.
Shaykh Ibn ‘Uthaymeen quoted this hadeeth – “moving it, making du’aa’ with it” – as evidence that moving the forefinger during the tashahhud should be done with every phrase of the du’aa’. He said in al-Sharh al-Mumti’:
The Sunnah indicates that he should point with it when making du’aa’, because the wording of the hadeeth is “moving it, making du’aa’ with it”. So every time you make du’aa’, move your finger thus indicating the exalted nature of the One to Whom you are addressing your du’aa’s. So we say:
“Al-salaamu ‘alayka ayyuha’l-Nabiyyu (peace be upon you, O Prophet)” – you should point your finger because this salaam is a kind of du’aa’. “Al-salaamu ‘alayna (peace be upon us)” – you should point your finger. “Allaahumma salli ‘ala Muhammad (O Allaah, send blessings upon Muhammad)” – you should point your finger. “Allaahumma baarik ‘ala Muhammad) O Allaah, send blessings upon Muhammad)” – you should point your finger. ‘A’oodhu Billaahi min ‘adhaab jahannam (I seek refuge with Allaah from the torment of Hell)” – you should point your finger. “Wa min ‘adhaab al-qabr (and from the torment of the grave)” – you should point your finger. “Wa min fitnat il-mahya wa’l-mamaat (and from the trials of life and death)” – you should point your finger. “Wa min fitnat il-maseeh il-dajjaal (and from the tribulation of the Dajjaal) – you should point your finger. Every time you make du’aa’ you should point your finger, indicating the greatness of the One to Whom you are making du’aa’. This is closer to the Sunnah. End quote.
Thirdly:
It is Sunnah when pointing to look at your finger.
Al-Nawawi said:
The Sunnah is not to let your gaze go beyond the pointing finger. There is a saheeh hadeeth concerning this in Sunan Abi Dawood. You should point in the direction of the qiblah and intend when pointing to affirm the Oneness of Allaah and exclusive devotion to Him.
Sharh Muslim, 5/81.
The hadeeth to which al-Nawawi (may Allaah have mercy on him) referred is the hadeeth of ‘Abd-Allaah ibn al-Zubayr quoted above. The version narrated by Abu Dawood is (989): “And he should not let his gaze go beyond his pointing finger.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Fourthly:
It is Sunnah to point with it towards the qiblah.
It was narrated from ‘Abd-Allaah ibn ‘Umar that he saw a man moving pebbles with his hand whilst he was praying. When he finished, ‘Abd-Allaah said to him: “Do not move pebbles whilst you are praying, for that comes from the Shaytaan. Rather do what the Messenger of Allaah (peace and blessings of Allaah be upon him) used to do. He put his right hand on his thigh and pointed with the finger that is next to the thumb towards the qiblah, and he fixed his gaze on it.” Then he said: “This is what I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) doing.” Narrated by al-Nasaa’i, 1160; Ibn Khuzaymah, 1/355; Ibn Hibbaan, 5/273. classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.
Fifthly:
Bending the finger slightly when pointing was mentioned in the hadeeth of Numayr al-Khuzaa’i, narrated by A u Dawood, 991, and al-Nasaa’i, 1275.
But this is a da’eef (weak) hadeeth.
See Tamaam al-Minnah by al-Albaani p. 222.
Akh Sajid
Praise be to Allaah.
Firstly:
It is proven that the Prophet (peace and blessings of Allaah be upon him) used to point with his index finger and move it during the tashahhud when praying.
The scholars differed concerning that and there are several points of view.
1 – The Hanafis say that the finger should be raised when saying “Laa (no)” in the phrase “Ash-hadu an laa ilaaha ill-Allaah (I bear witness that there is no god except Allaah)” and it should be lowered when saying, “ill-Allaah (except Allaah).”
2 – The Shaafa’is say that it should be raised when saying “ill-Allaah.”
3 – The Maalikis say that it should be moved right and left until one finishes the prayer.
4 – The Hanbalis say that one should point with the finger when saying the name of Allaah, without moving it.
Shaykh al-Albaani (may Allaah have mercy on him) said: There is no basis for any of these definitions and manners in the Sunnah. The closest of them to the correct view is the Hanbali view, were it not that they limited raising the finger to when saying the name of Allaah.
Tamaam al-Minnah, p. 223.
Secondly:
With regard to the evidence concerning this issue:
(a) It was narrated that ‘Abd-Allaah ibn al-Zubayr said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) sat during the prayer, he would place his left foot between his thigh and calf, and tuck his right foot underneath him, and place his left hand on his left knee, and place his right hand on his right thigh, and point with his finger.
Narrated by Muslim, 579.
In al-Nasaa’i (1270) and Abu Dawood (989) it says: “He used to point with his finger when making du’aa’ but he did not move it.”
This addition – “but he did not move it” – was classed as da’eef by Ibn al-Qayyim in Zaad al-Ma’aad, 1/238. It was also classed as da’eef by al-Albaani in Tamaam al-Minnah, p. 218.
(b) It was narrated that Waa’il ibn Hajar said: I said: I will certainly watch how the Messenger of Allaah (peace and blessings of Allaah be upon him) prays. So I watched him and he stood up and said takbeer (“Allaahu akbar”), and raised his hands until they were level with his ears. Then he placed his right hand on his left hand, wrist and lower forearm. When he wanted to bow, he raised his hands likewise, and put his hands on his knees, and when he raised his head he raised his hands likewise. Then he prostrated and put his hands level with his ears, then he sat with his left foot tucked underneath him and put his left hand on his left thigh and knee, and he put the edge of his right elbow on his right thigh. Then he held two of his fingers and made a circle, then he raised his forefinger and moved it, making du’aa’ with it.
Narrated by al-Nasaa’i, 889; classed as saheeh by Ibn Khuzaymah, 1/354; Ibn Maajah, 5/170; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 367.
Shaykh Ibn ‘Uthaymeen quoted this hadeeth – “moving it, making du’aa’ with it” – as evidence that moving the forefinger during the tashahhud should be done with every phrase of the du’aa’. He said in al-Sharh al-Mumti’:
The Sunnah indicates that he should point with it when making du’aa’, because the wording of the hadeeth is “moving it, making du’aa’ with it”. So every time you make du’aa’, move your finger thus indicating the exalted nature of the One to Whom you are addressing your du’aa’s. So we say:
“Al-salaamu ‘alayka ayyuha’l-Nabiyyu (peace be upon you, O Prophet)” – you should point your finger because this salaam is a kind of du’aa’. “Al-salaamu ‘alayna (peace be upon us)” – you should point your finger. “Allaahumma salli ‘ala Muhammad (O Allaah, send blessings upon Muhammad)” – you should point your finger. “Allaahumma baarik ‘ala Muhammad) O Allaah, send blessings upon Muhammad)” – you should point your finger. ‘A’oodhu Billaahi min ‘adhaab jahannam (I seek refuge with Allaah from the torment of Hell)” – you should point your finger. “Wa min ‘adhaab al-qabr (and from the torment of the grave)” – you should point your finger. “Wa min fitnat il-mahya wa’l-mamaat (and from the trials of life and death)” – you should point your finger. “Wa min fitnat il-maseeh il-dajjaal (and from the tribulation of the Dajjaal) – you should point your finger. Every time you make du’aa’ you should point your finger, indicating the greatness of the One to Whom you are making du’aa’. This is closer to the Sunnah. End quote.
Thirdly:
It is Sunnah when pointing to look at your finger.
Al-Nawawi said:
The Sunnah is not to let your gaze go beyond the pointing finger. There is a saheeh hadeeth concerning this in Sunan Abi Dawood. You should point in the direction of the qiblah and intend when pointing to affirm the Oneness of Allaah and exclusive devotion to Him.
Sharh Muslim, 5/81.
The hadeeth to which al-Nawawi (may Allaah have mercy on him) referred is the hadeeth of ‘Abd-Allaah ibn al-Zubayr quoted above. The version narrated by Abu Dawood is (989): “And he should not let his gaze go beyond his pointing finger.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Fourthly:
It is Sunnah to point with it towards the qiblah.
It was narrated from ‘Abd-Allaah ibn ‘Umar that he saw a man moving pebbles with his hand whilst he was praying. When he finished, ‘Abd-Allaah said to him: “Do not move pebbles whilst you are praying, for that comes from the Shaytaan. Rather do what the Messenger of Allaah (peace and blessings of Allaah be upon him) used to do. He put his right hand on his thigh and pointed with the finger that is next to the thumb towards the qiblah, and he fixed his gaze on it.” Then he said: “This is what I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) doing.” Narrated by al-Nasaa’i, 1160; Ibn Khuzaymah, 1/355; Ibn Hibbaan, 5/273. classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.
Fifthly:
Bending the finger slightly when pointing was mentioned in the hadeeth of Numayr al-Khuzaa’i, narrated by A u Dawood, 991, and al-Nasaa’i, 1275.
But this is a da’eef (weak) hadeeth.
See Tamaam al-Minnah by al-Albaani p. 222.
Question:Movement in Salah caused by infantMy baby is one and a half year old. Being alone in the house, most of the prayers I need to offer with her beside me. Before she used to pray on her own small prayer mat. Now she prays right in front of me.
My question is,I can remove her when I go for sijda. But I read in a book about common mistakes in prayer that even in times other than sijda, one must not allow anyone to stand in front while praying. It is almost impossible to keep her away all prayer long. And she is not old enough yet to understand this rule. Is it okay if I remove her only intimes of sijda?
Also, during salah, if she is in front of me, can i move a step or two either in my right or left, so that she is no more in front?
Whilst it is agreed that it is almost impossible to teach a child of this age, one should bear in mind the importance of having contentment in one's salaah.
If it is not possible for you to pray whilst she is asleep or playing; then it is upon you to pray your salaah on time to the best of your ability.
Movements in salaah because of necessity do not invalidate the salaah. Also revise the lesson mentioning the conditions before movement in Salaah is actually a cause of invalidating one's prayer.
Allah Almighty is the Most Forgiving and the Most merciful.
Question:Is that a pillar cannot be left out in any circumstance- if it is left out of a unit by mkistake, the entire unit is null and void and must be repeated. If it is left out deliberately, then the entire salaah is null and void.
However if an obligation is left out by mistake- such as the 1st tasha-hud; then the unit does not have to be repeated or the salaah! but one has to make the prostration for forgetting at the end of their salaah.
But if an obligation is left out intentionally, then the entire salaah is null and void.
Thus they both share some characteristics, and differ in some others.
There are other differences which I will not delve into right now, so as not to make this answer unclear.
Q.Rukoo is not a pillar right? It's an obligatory act? If I omit rukoo, then can I stand up and perform it and continue? Or will sujood-as-sahw apply here? This depends on whether rukoo is pillar or obligatory. If it's obligatory, then sujood-as-sahw is enough, right? We don't need to perform the rukoo? If it's a pillar, then isn't that unit of salaah nullified? Or is it that if I don't move to the next pillar, then the salaah is NOT nullified and I still have the chance to correct my omission of rukoo?
In the text book, there is a hadees which states that after praying 2 units (including tasleem) at Duhr/Asr, the Prophet (SAW) realized and so, he performed it again. Performed what? The entire salaah or just 2 more units?
In the lecture, Sheikh said (if I'm not wrong) that if we replace verbal obligations, that is say the duaa of rukoo in sujood and the duaa of sujood in rukoo, then sujood-as-sahw is not required. So in case of verbal obligatory acts, sujood-as-sahw is not applicable? Will the unit be nullified or the entire salaah?
- Rukoo' is a pillar! and not from the obligatory acts. Thus,if missed- the unit of Salaah is nullified and must be repeated. Also at the end of your salaah, you must perform sujood asSahw.
- The Prophet (SAW) made up the missed two units.
- The unit is not nullified, because this is an obligation,not a pillar.
Q.Salah performed in an unlawfully taken land cannot be performed..what happens if the person praying didn't know? 4. If the person did not know then he/she is excused. Our Prophet (SAW) stated that the pen is lifted (no sin is recorded) for 3 people...from them is the one who makes a mistake.
Q.In the ruku we have to say Glory to my LOrd,The Great and repeat it?is there any ruling on how many times we should repeat
also when i have learned to pray i learned we have to repeat it thrice and also the saying in the sajdah is thrice?which was the way Rasulullah saas used to pray? The sunnah is for it to be recited thrice- there are also other authentic narrations of other invocations that can be recited.
Q.when rising from sajdah ,in the text, there was the expression"rise(leaning) upon the front end of his feet...can you please expain what it means?
. refers to having the weight on the front part of your feet, i.e the balls of your feet (which is natural when one is standing)
also when i have learned to pray i learned we have to repeat it thrice and also the saying in the sajdah is thrice?which was the way Rasulullah saas used to pray? The sunnah is for it to be recited thrice- there are also other authentic narrations of other invocations that can be recited.
Q.when rising from sajdah ,in the text, there was the expression"rise(leaning) upon the front end of his feet...can you please expain what it means?
. refers to having the weight on the front part of your feet, i.e the balls of your feet (which is natural when one is standing)
Q.In the verbal pillars of salah section it was said that the first tashahhud is a pillar of salah but the 2nd tashahhud was not mentioned..aren't both the tashahhud the pillars of salah? This was a mistake in the translation- the first tashah-hud is waajib, and the second is a Pillar. (a post will be made mentioning this error.)
Q.can we consider the pillars of salah as Shart or conditions of salah and the obligatory acts of salah as Sunnah?
8. Pillars of Salaah are a seperate entitiy, and not like waajib or shart! Each unit of prayer has it's pillars, and if a pillar is missing, then that unit of prayer is not counted as complete, and must be repeated. This is in the case of a pillar being left out by mistake. if a pillar is left out intentionally, then the entire salaah is voidable and has to be repeated.
8. Pillars of Salaah are a seperate entitiy, and not like waajib or shart! Each unit of prayer has it's pillars, and if a pillar is missing, then that unit of prayer is not counted as complete, and must be repeated. This is in the case of a pillar being left out by mistake. if a pillar is left out intentionally, then the entire salaah is voidable and has to be repeated.
Question 2) What's the difference between pillars of salaah and obligatory acts of salaah? Are the pillars obligatory and the obligatory acts pillars as well?
2) The difference between a pillar and that obligatory in Salaah-
Is that a pillar cannot be left out in any circumstance- if it is left out of a unit by mkistake, the entire unit is null and void and must be repeated. If it is left out deliberately, then the entire salaah is null and void.
However if an obligation is left out by mistake- such as the 1st tasha-hud; then the unit does not have to be repeated or the salaah! but one has to make the prostration for forgetting at the end of their salaah.
But if an obligation is left out intentionally, then the entire salaah is null and void.
Thus they both share some characteristics, and differ in some others.
There are other differences which I will not delve into right now, so as not to make this answer unclear.
Is that a pillar cannot be left out in any circumstance- if it is left out of a unit by mkistake, the entire unit is null and void and must be repeated. If it is left out deliberately, then the entire salaah is null and void.
However if an obligation is left out by mistake- such as the 1st tasha-hud; then the unit does not have to be repeated or the salaah! but one has to make the prostration for forgetting at the end of their salaah.
But if an obligation is left out intentionally, then the entire salaah is null and void.
Thus they both share some characteristics, and differ in some others.
There are other differences which I will not delve into right now, so as not to make this answer unclear.
Q.Rukoo is not a pillar right? It's an obligatory act? If I omit rukoo, then can I stand up and perform it and continue? Or will sujood-as-sahw apply here? This depends on whether rukoo is pillar or obligatory. If it's obligatory, then sujood-as-sahw is enough, right? We don't need to perform the rukoo? If it's a pillar, then isn't that unit of salaah nullified? Or is it that if I don't move to the next pillar, then the salaah is NOT nullified and I still have the chance to correct my omission of rukoo?
Rukoo' is a pillar! and not from the obligatory acts. Thus,if missed- the unit of Salaah is nullified and must be repeated. Also at the end of your salaah, you must perform sujood asSahw.
Rukoo' is a pillar! and not from the obligatory acts. Thus,if missed- the unit of Salaah is nullified and must be repeated. Also at the end of your salaah, you must perform sujood asSahw.
Q.In the text book, there is a hadees which states that after praying 2 units (including tasleem) at Duhr/Asr, the Prophet (SAW) realized and so, he performed it again. Performed what? The entire salaah or just 2 more units? The Prophet (SAW) made up the missed two units.
Q.In the lecture, Sheikh said (if I'm not wrong) that if we replace verbal obligations, that is say the duaa of rukoo in sujood and the duaa of sujood in rukoo, then sujood-as-sahw is not required. So in case of verbal obligatory acts, sujood-as-sahw is not applicable? Will the unit be nullified or the entire salaah?
The unit is not nullified, because this is an obligation,not a pillar.
Q:Best time for isha? Some say it should be delayed, some say it can be done with azan like other salat.
. Best to delay Isha but if you feel you will get tired and may miss it, better to pray on time as this is best time according to hadith.
Q:praying when pregnant: while sitting? I'm pregnant, end of the line, and pray while sitting. Head not touching ground. Is this ok?
Prayer when pregnant- was not mentionned- but praying whilst sitting is permissible since there is no hardship in the religion. For more details regarding manner -http://www.islam-qa.com/en/ref/67934/prayer%20when%20sitting
(The compulsory prayers have to be observed whilst standing except in cases where standing will cause harm, or if the time of Salaah will expire as a result of you waiting for an opportunity to stand, such as when in an aircraft. in this case one can pray seated. Akh Sajid Umar)
Q: Socks for women? It is true, isn't it, women must cover feet when praying? yes all women should be covered because of hadith- prayer of woman not accepted except in khimaar (in regards to socks being warn, please see thread specific to this discussion on forum for answer- Sajid Umar)
Q:references to hadith about tawuz for each rakat? Never heard about audhubillah... in each rakat before. Evidence, please?
Aouthobillah and basmala in each rakah- did not catch the daleel sorry(The sheikh stated that there is a difference of opinion regarding this, however, according to him, the the preferred view would be to recite it in every Rak'ah before you recite 'basmalah'. The daleel is the presence of no daleel differentiating between 'basmalah' and 'tawwuth' in salaah, and it is recommended to recite 'basmallah' in every unit of prayer)
Aouthobillah and basmala in each rakah- did not catch the daleel sorry(The sheikh stated that there is a difference of opinion regarding this, however, according to him, the the preferred view would be to recite it in every Rak'ah before you recite 'basmalah'. The daleel is the presence of no daleel differentiating between 'basmalah' and 'tawwuth' in salaah, and it is recommended to recite 'basmallah' in every unit of prayer)
Qdo we raise hands after ruku, and before ruku? The rafa yadain, and takbeer, at what points do we do it? Beginning salah, before ruku, after ruku? . raise hands in four places- opening takbir, before and after ruku and on standing after first Tashhuhud.
Q: when rising from ruku, where place hands? On chest, by sides? (refer to thread discussing this question-Akh Sajid Umar)
Small children running in front of salat. Does this break it? 3-4 year old very naughty boy, does it deliberately.
(This question will be poised to the sheikh during the live session insha Allah as it has been asked several times-Akh Sajid Umar).
Question :A sister performed the fard salaah and later realized that there was a hole on the bottom of one sock and part of her heel may have become exposed during salaah; as covering the `awrah is a condition for salaah what is upon her regarding this salaah?
The Ulamaa have differed regarding the obligation of a female covering her feet during prayer...
Please refer to the thread dealing with the topic of the female covering her feet during salaah...
http://kiu.org/kiu_en/mod/forum/discuss.php?d=356
In regards to the awrah becoming exposed in Salaah...
The Ulamaa are unanimous that prayer with the awrah not covered with no reason invalidates the prayer, and thus be repeated.
Please refer to the thread dealing with the topic of the female covering her feet during salaah...
http://kiu.org/kiu_en/mod/forum/discuss.php?d=356
In regards to the awrah becoming exposed in Salaah...
The Ulamaa are unanimous that prayer with the awrah not covered with no reason invalidates the prayer, and thus be repeated.
Q.If one is making up missed witr salaah as 4 raka'aat how is this done as 2+2 or 4 all together?
If your witr consists normally of one unit, then you pray 2 units. And if it consists of three units, then your pray 4 units as a whole, without qunoot.
Q.Considering the opinion that there is no prayer without surat Al Fatiha when joining a congregational if the imam has completed surat al fatiha is it incumbent upon me to repeat this rak'ah. In many discussion such as in the last lesson referring to Jumuah Salah it was mentioned the rak'ah must be compensated if one has missed the ruku. I pray this question is understood in the best of ways and Jazakallah for all of your efforts
The question is clear,According to the preferred view, and Allah knows best: If one catches the Rukoo' he has indeed caught that unit of prayer.
This is because the Prophet SAW did ask the man who did this to repeat that unit.
It was narrated in a saheeh report that Ibn Mas’ood (may Allaah be pleased with him) said: “Whoever does not catch up with the imam when he is bowing has not caught up with that rak’ah.” Narrated by al-Bayhaqi; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 2/262.
Ibn ‘Umar said: “Whoever catches up with the imam when he is bowing and bows before the imam raises his head, has caught up with that rak’ah.” Narrated by al-Bayhaqi and classed as saheeh by al-Albaani, op. cit., 2/263.
Also note that this is a point of difference between the Ulamaa.
This is because the Prophet SAW did ask the man who did this to repeat that unit.
It was narrated in a saheeh report that Ibn Mas’ood (may Allaah be pleased with him) said: “Whoever does not catch up with the imam when he is bowing has not caught up with that rak’ah.” Narrated by al-Bayhaqi; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 2/262.
Ibn ‘Umar said: “Whoever catches up with the imam when he is bowing and bows before the imam raises his head, has caught up with that rak’ah.” Narrated by al-Bayhaqi and classed as saheeh by al-Albaani, op. cit., 2/263.
Also note that this is a point of difference between the Ulamaa.
Question If a woman prays alongside a man but there is a barrier between them, such as a wall, or a gap which is wide enough for a person to stand and pray there, then the prayer is valid according to the majority of scholars among the Hanafis, Maalikis, Shaafa’is and Hanbalis.
However, the Sunnah is for the women’s rows to be behind the men, as was the case at the time of the Prophet (peace and blessings of Allaah be upon him). Al-Bukhaari (380) and Muslim (658) narrated from Anas ibn Maalik (may Allaah be pleased with him) that his grandmother Mulaykah invited the Messenger of Allaah (peace and blessings of Allaah be upon him) to a meal that she had made for him, and he ate some, then he said: “Get up and let me lead you in prayer.” Anas said: I went and got a reed mat of ours that had become blackened from long use, and sprinkled it with water. Then the Messenger of Allaah (peace and blessings of Allaah be upon him) stood, and the orphan and I stood behind him, and the old lady stood behind us, and the Messenger of Allaah (peace and blessings of Allaah be upon him) led us in praying two rak'ahs, then he left.
Ibn Hajar said in al-Fath whilst explaining this hadith: This hadeeth teaches us a number of things… that women should stand behind the men’s rows, and a woman should form a row on her own if no other woman is present. End quote.
Please also bare in mind the following fatwa from the senior Ulamaa' in Saudi Arabia:
The scholars of the Standing Committee for Issuing Fatwas said:
It is not obligatory for women to offer any of the five obligatory prayers in congregation, and their prayer in their houses is better for them than praying in the mosques, whether that is an obligatory or naafil prayer. But if she wants to pray in the mosque, she should not be prevented from doing so, on condition that she observe proper Islamic etiquette when going out and when praying, by going out fully covered, not wearing perfume, and praying behind the men. End quote from Fataawa al-Lajnah al-Daa’imah (8/213).
However, the Sunnah is for the women’s rows to be behind the men, as was the case at the time of the Prophet (peace and blessings of Allaah be upon him). Al-Bukhaari (380) and Muslim (658) narrated from Anas ibn Maalik (may Allaah be pleased with him) that his grandmother Mulaykah invited the Messenger of Allaah (peace and blessings of Allaah be upon him) to a meal that she had made for him, and he ate some, then he said: “Get up and let me lead you in prayer.” Anas said: I went and got a reed mat of ours that had become blackened from long use, and sprinkled it with water. Then the Messenger of Allaah (peace and blessings of Allaah be upon him) stood, and the orphan and I stood behind him, and the old lady stood behind us, and the Messenger of Allaah (peace and blessings of Allaah be upon him) led us in praying two rak'ahs, then he left.
Ibn Hajar said in al-Fath whilst explaining this hadith: This hadeeth teaches us a number of things… that women should stand behind the men’s rows, and a woman should form a row on her own if no other woman is present. End quote.
Please also bare in mind the following fatwa from the senior Ulamaa' in Saudi Arabia:
The scholars of the Standing Committee for Issuing Fatwas said:
It is not obligatory for women to offer any of the five obligatory prayers in congregation, and their prayer in their houses is better for them than praying in the mosques, whether that is an obligatory or naafil prayer. But if she wants to pray in the mosque, she should not be prevented from doing so, on condition that she observe proper Islamic etiquette when going out and when praying, by going out fully covered, not wearing perfume, and praying behind the men. End quote from Fataawa al-Lajnah al-Daa’imah (8/213).
Question :According to the preferred view, and Allah knows best: If one catches the Rukoo' he has indeed caught that unit of prayer.
This is because the Prophet SAW did ask the man who did this to repeat that unit.
It was narrated in a saheeh report that Ibn Mas’ood (may Allaah be pleased with him) said: “Whoever does not catch up with the imam when he is bowing has not caught up with that rak’ah.” Narrated by al-Bayhaqi; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 2/262.
Ibn ‘Umar said: “Whoever catches up with the imam when he is bowing and bows before the imam raises his head, has caught up with that rak’ah.” Narrated by al-Bayhaqi and classed as saheeh by al-Albaani, op. cit., 2/263.
Also note that this is a point of difference between the Ulamaa.
QUESTION: Dear Sheikh please clarify on the rulings of Tashahus wether to shake the finger or not pls explain me
This is because the Prophet SAW did ask the man who did this to repeat that unit.
It was narrated in a saheeh report that Ibn Mas’ood (may Allaah be pleased with him) said: “Whoever does not catch up with the imam when he is bowing has not caught up with that rak’ah.” Narrated by al-Bayhaqi; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 2/262.
Ibn ‘Umar said: “Whoever catches up with the imam when he is bowing and bows before the imam raises his head, has caught up with that rak’ah.” Narrated by al-Bayhaqi and classed as saheeh by al-Albaani, op. cit., 2/263.
Also note that this is a point of difference between the Ulamaa.
QUESTION: Dear Sheikh please clarify on the rulings of Tashahus wether to shake the finger or not pls explain me
Wa'alaykum salam, below is a detailed article by Sheikh Saalih Munajjid explaining the matter.
Akh Sajid
Praise be to Allaah.
Firstly:
It is proven that the Prophet (peace and blessings of Allaah be upon him) used to point with his index finger and move it during the tashahhud when praying.
The scholars differed concerning that and there are several points of view.
1 – The Hanafis say that the finger should be raised when saying “Laa (no)” in the phrase “Ash-hadu an laa ilaaha ill-Allaah (I bear witness that there is no god except Allaah)” and it should be lowered when saying, “ill-Allaah (except Allaah).”
2 – The Shaafa’is say that it should be raised when saying “ill-Allaah.”
3 – The Maalikis say that it should be moved right and left until one finishes the prayer.
4 – The Hanbalis say that one should point with the finger when saying the name of Allaah, without moving it.
Shaykh al-Albaani (may Allaah have mercy on him) said: There is no basis for any of these definitions and manners in the Sunnah. The closest of them to the correct view is the Hanbali view, were it not that they limited raising the finger to when saying the name of Allaah.
Tamaam al-Minnah, p. 223.
Secondly:
With regard to the evidence concerning this issue:
(a) It was narrated that ‘Abd-Allaah ibn al-Zubayr said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) sat during the prayer, he would place his left foot between his thigh and calf, and tuck his right foot underneath him, and place his left hand on his left knee, and place his right hand on his right thigh, and point with his finger.
Narrated by Muslim, 579.
In al-Nasaa’i (1270) and Abu Dawood (989) it says: “He used to point with his finger when making du’aa’ but he did not move it.”
This addition – “but he did not move it” – was classed as da’eef by Ibn al-Qayyim in Zaad al-Ma’aad, 1/238. It was also classed as da’eef by al-Albaani in Tamaam al-Minnah, p. 218.
(b) It was narrated that Waa’il ibn Hajar said: I said: I will certainly watch how the Messenger of Allaah (peace and blessings of Allaah be upon him) prays. So I watched him and he stood up and said takbeer (“Allaahu akbar”), and raised his hands until they were level with his ears. Then he placed his right hand on his left hand, wrist and lower forearm. When he wanted to bow, he raised his hands likewise, and put his hands on his knees, and when he raised his head he raised his hands likewise. Then he prostrated and put his hands level with his ears, then he sat with his left foot tucked underneath him and put his left hand on his left thigh and knee, and he put the edge of his right elbow on his right thigh. Then he held two of his fingers and made a circle, then he raised his forefinger and moved it, making du’aa’ with it.
Narrated by al-Nasaa’i, 889; classed as saheeh by Ibn Khuzaymah, 1/354; Ibn Maajah, 5/170; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 367.
Shaykh Ibn ‘Uthaymeen quoted this hadeeth – “moving it, making du’aa’ with it” – as evidence that moving the forefinger during the tashahhud should be done with every phrase of the du’aa’. He said in al-Sharh al-Mumti’:
The Sunnah indicates that he should point with it when making du’aa’, because the wording of the hadeeth is “moving it, making du’aa’ with it”. So every time you make du’aa’, move your finger thus indicating the exalted nature of the One to Whom you are addressing your du’aa’s. So we say:
“Al-salaamu ‘alayka ayyuha’l-Nabiyyu (peace be upon you, O Prophet)” – you should point your finger because this salaam is a kind of du’aa’. “Al-salaamu ‘alayna (peace be upon us)” – you should point your finger. “Allaahumma salli ‘ala Muhammad (O Allaah, send blessings upon Muhammad)” – you should point your finger. “Allaahumma baarik ‘ala Muhammad) O Allaah, send blessings upon Muhammad)” – you should point your finger. ‘A’oodhu Billaahi min ‘adhaab jahannam (I seek refuge with Allaah from the torment of Hell)” – you should point your finger. “Wa min ‘adhaab al-qabr (and from the torment of the grave)” – you should point your finger. “Wa min fitnat il-mahya wa’l-mamaat (and from the trials of life and death)” – you should point your finger. “Wa min fitnat il-maseeh il-dajjaal (and from the tribulation of the Dajjaal) – you should point your finger. Every time you make du’aa’ you should point your finger, indicating the greatness of the One to Whom you are making du’aa’. This is closer to the Sunnah. End quote.
Thirdly:
It is Sunnah when pointing to look at your finger.
Al-Nawawi said:
The Sunnah is not to let your gaze go beyond the pointing finger. There is a saheeh hadeeth concerning this in Sunan Abi Dawood. You should point in the direction of the qiblah and intend when pointing to affirm the Oneness of Allaah and exclusive devotion to Him.
Sharh Muslim, 5/81.
The hadeeth to which al-Nawawi (may Allaah have mercy on him) referred is the hadeeth of ‘Abd-Allaah ibn al-Zubayr quoted above. The version narrated by Abu Dawood is (989): “And he should not let his gaze go beyond his pointing finger.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Fourthly:
It is Sunnah to point with it towards the qiblah.
It was narrated from ‘Abd-Allaah ibn ‘Umar that he saw a man moving pebbles with his hand whilst he was praying. When he finished, ‘Abd-Allaah said to him: “Do not move pebbles whilst you are praying, for that comes from the Shaytaan. Rather do what the Messenger of Allaah (peace and blessings of Allaah be upon him) used to do. He put his right hand on his thigh and pointed with the finger that is next to the thumb towards the qiblah, and he fixed his gaze on it.” Then he said: “This is what I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) doing.” Narrated by al-Nasaa’i, 1160; Ibn Khuzaymah, 1/355; Ibn Hibbaan, 5/273. classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.
Fifthly:
Bending the finger slightly when pointing was mentioned in the hadeeth of Numayr al-Khuzaa’i, narrated by A u Dawood, 991, and al-Nasaa’i, 1275.
But this is a da’eef (weak) hadeeth.
See Tamaam al-Minnah by al-Albaani p. 222.
Akh Sajid
Praise be to Allaah.
Firstly:
It is proven that the Prophet (peace and blessings of Allaah be upon him) used to point with his index finger and move it during the tashahhud when praying.
The scholars differed concerning that and there are several points of view.
1 – The Hanafis say that the finger should be raised when saying “Laa (no)” in the phrase “Ash-hadu an laa ilaaha ill-Allaah (I bear witness that there is no god except Allaah)” and it should be lowered when saying, “ill-Allaah (except Allaah).”
2 – The Shaafa’is say that it should be raised when saying “ill-Allaah.”
3 – The Maalikis say that it should be moved right and left until one finishes the prayer.
4 – The Hanbalis say that one should point with the finger when saying the name of Allaah, without moving it.
Shaykh al-Albaani (may Allaah have mercy on him) said: There is no basis for any of these definitions and manners in the Sunnah. The closest of them to the correct view is the Hanbali view, were it not that they limited raising the finger to when saying the name of Allaah.
Tamaam al-Minnah, p. 223.
Secondly:
With regard to the evidence concerning this issue:
(a) It was narrated that ‘Abd-Allaah ibn al-Zubayr said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) sat during the prayer, he would place his left foot between his thigh and calf, and tuck his right foot underneath him, and place his left hand on his left knee, and place his right hand on his right thigh, and point with his finger.
Narrated by Muslim, 579.
In al-Nasaa’i (1270) and Abu Dawood (989) it says: “He used to point with his finger when making du’aa’ but he did not move it.”
This addition – “but he did not move it” – was classed as da’eef by Ibn al-Qayyim in Zaad al-Ma’aad, 1/238. It was also classed as da’eef by al-Albaani in Tamaam al-Minnah, p. 218.
(b) It was narrated that Waa’il ibn Hajar said: I said: I will certainly watch how the Messenger of Allaah (peace and blessings of Allaah be upon him) prays. So I watched him and he stood up and said takbeer (“Allaahu akbar”), and raised his hands until they were level with his ears. Then he placed his right hand on his left hand, wrist and lower forearm. When he wanted to bow, he raised his hands likewise, and put his hands on his knees, and when he raised his head he raised his hands likewise. Then he prostrated and put his hands level with his ears, then he sat with his left foot tucked underneath him and put his left hand on his left thigh and knee, and he put the edge of his right elbow on his right thigh. Then he held two of his fingers and made a circle, then he raised his forefinger and moved it, making du’aa’ with it.
Narrated by al-Nasaa’i, 889; classed as saheeh by Ibn Khuzaymah, 1/354; Ibn Maajah, 5/170; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 367.
Shaykh Ibn ‘Uthaymeen quoted this hadeeth – “moving it, making du’aa’ with it” – as evidence that moving the forefinger during the tashahhud should be done with every phrase of the du’aa’. He said in al-Sharh al-Mumti’:
The Sunnah indicates that he should point with it when making du’aa’, because the wording of the hadeeth is “moving it, making du’aa’ with it”. So every time you make du’aa’, move your finger thus indicating the exalted nature of the One to Whom you are addressing your du’aa’s. So we say:
“Al-salaamu ‘alayka ayyuha’l-Nabiyyu (peace be upon you, O Prophet)” – you should point your finger because this salaam is a kind of du’aa’. “Al-salaamu ‘alayna (peace be upon us)” – you should point your finger. “Allaahumma salli ‘ala Muhammad (O Allaah, send blessings upon Muhammad)” – you should point your finger. “Allaahumma baarik ‘ala Muhammad) O Allaah, send blessings upon Muhammad)” – you should point your finger. ‘A’oodhu Billaahi min ‘adhaab jahannam (I seek refuge with Allaah from the torment of Hell)” – you should point your finger. “Wa min ‘adhaab al-qabr (and from the torment of the grave)” – you should point your finger. “Wa min fitnat il-mahya wa’l-mamaat (and from the trials of life and death)” – you should point your finger. “Wa min fitnat il-maseeh il-dajjaal (and from the tribulation of the Dajjaal) – you should point your finger. Every time you make du’aa’ you should point your finger, indicating the greatness of the One to Whom you are making du’aa’. This is closer to the Sunnah. End quote.
Thirdly:
It is Sunnah when pointing to look at your finger.
Al-Nawawi said:
The Sunnah is not to let your gaze go beyond the pointing finger. There is a saheeh hadeeth concerning this in Sunan Abi Dawood. You should point in the direction of the qiblah and intend when pointing to affirm the Oneness of Allaah and exclusive devotion to Him.
Sharh Muslim, 5/81.
The hadeeth to which al-Nawawi (may Allaah have mercy on him) referred is the hadeeth of ‘Abd-Allaah ibn al-Zubayr quoted above. The version narrated by Abu Dawood is (989): “And he should not let his gaze go beyond his pointing finger.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Fourthly:
It is Sunnah to point with it towards the qiblah.
It was narrated from ‘Abd-Allaah ibn ‘Umar that he saw a man moving pebbles with his hand whilst he was praying. When he finished, ‘Abd-Allaah said to him: “Do not move pebbles whilst you are praying, for that comes from the Shaytaan. Rather do what the Messenger of Allaah (peace and blessings of Allaah be upon him) used to do. He put his right hand on his thigh and pointed with the finger that is next to the thumb towards the qiblah, and he fixed his gaze on it.” Then he said: “This is what I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) doing.” Narrated by al-Nasaa’i, 1160; Ibn Khuzaymah, 1/355; Ibn Hibbaan, 5/273. classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.
Fifthly:
Bending the finger slightly when pointing was mentioned in the hadeeth of Numayr al-Khuzaa’i, narrated by A u Dawood, 991, and al-Nasaa’i, 1275.
But this is a da’eef (weak) hadeeth.
See Tamaam al-Minnah by al-Albaani p. 222.
Q-In answer to a question posed earlier about the pillars and waajibat of prayer, it was mentioned that if one leaves out a pillar then that unit of prayer is nullified and needs to be made up for. However, for a waajibat, if one misses one of the waajibat the unit of prayer is not nullified. My question is:
• how can one make up a nullified unit of prayer if one doesnt remember or has doubt about it after the entire prayer is over?
• what is the correct way of performing sajd sahw before and after tasleem? When does one do the sajda before the tasleem and when after?
• Also, it appears that reciting surah fatiha after the imaam is waajib. If the imaam does not give any pause in between the verses or in between the two soorahs he recites, how can the one who is following him recite it? And if he cant, then does he perform sajda sahw every time he prays behind that imaam?
• Also, if one is trying to make up for missed rakats for joining the imaam late, when does he get up? After the first tasleem or after both the tasleems?
• If you do not remember which unit you missed a pillar in, but know that you did miss a pillar- then you should observe an extra unit, as your salaah is short of a unit.
If you have doubt after the salaah has finished, then cancel that doubt from your mind, and do not give it any importance. It is important to protect yourself from the whispers of shaitaan.
2. The author said it can be done before or after, and our lecturer did not explain it further. For the purposes of this forum, we will leave it at that.
3. Sheikh Ibn Baaz is of the view that you recite alFaatiha even if the Imaam does not pause.
There is no sujood asSahw for leaving out faatiha as it is a pillar and must be performed.
4. The preferred view is after both tasleems
If you have doubt after the salaah has finished, then cancel that doubt from your mind, and do not give it any importance. It is important to protect yourself from the whispers of shaitaan.
2. The author said it can be done before or after, and our lecturer did not explain it further. For the purposes of this forum, we will leave it at that.
3. Sheikh Ibn Baaz is of the view that you recite alFaatiha even if the Imaam does not pause.
There is no sujood asSahw for leaving out faatiha as it is a pillar and must be performed.
4. The preferred view is after both tasleems
Q.My question is what should I do on hearing the Adhan for Fajr in two scenarios:
(based on the ruling that there is no prayer after the Fajr adhan except the Fajr salah)
(1) Whilst praying tahhajjud salah - should I finish off the rakah, or say salaam and end the salah?
(2) Whilst praying one rakaak witr - should I continue praying and finish off the one rakaah, or since its now after Fajr - should I change and pray 2 rakaahs?
(3) Also, is it allowed to pray salatul Istikara at this time? If not, can we use the 2 rakaahs of sunnah fajr for this purpose? then make the dua afterwards?
(based on the ruling that there is no prayer after the Fajr adhan except the Fajr salah)
(1) Whilst praying tahhajjud salah - should I finish off the rakah, or say salaam and end the salah?
(2) Whilst praying one rakaak witr - should I continue praying and finish off the one rakaah, or since its now after Fajr - should I change and pray 2 rakaahs?
(3) Also, is it allowed to pray salatul Istikara at this time? If not, can we use the 2 rakaahs of sunnah fajr for this purpose? then make the dua afterwards?
Firstly, one should be aware of the times Fajr set is so they do not have to be in the situations you have described in your question.
Prevention is better than cure.
1. In the situation you have described, complete your salaah immediately and then do the taslaam.
When fajr sets in, the time for witr has expired, and made if up in even units, if one prefers to observe them. This was discussed during the live session.
2. The Ulamaa have differed regarding a person who wnats to perform eitr after the athaan for fajr.
A group said that is should be left until after the sun rises and offered then with an even number.
This view was favoured by Sheikh Ibn Baaz and Sheikh Ibn Uthaymeen (may Allah have mercy upon them)
A second view is that witr can be rendered after the athhan of fajr and the fajr salaah as it was a practice of some of the sahaabah. This view was favoured by Ibn Taymiyya (May Allah have mercy upon him)
In regards to your question- If you start before Athaan, then complete your salaah by shortening your recitation, without making it even.
3.Al-Nawawi said in al-Adhkaar: He can pray istikaarah after two units of the regular sunnah prayer done at thuhr for example, or after two units of any nafl prayers whether they are regularly performed or not… It seems to be the case that if he made the intention to pray istikhaarah at the same time as intending to pray that particular prayer, this is fine, but not if he did not have this intention. Thus you can pray the istikhara at the same time of observing the 2 sunnah of fajr.
Prevention is better than cure.
1. In the situation you have described, complete your salaah immediately and then do the taslaam.
When fajr sets in, the time for witr has expired, and made if up in even units, if one prefers to observe them. This was discussed during the live session.
2. The Ulamaa have differed regarding a person who wnats to perform eitr after the athaan for fajr.
A group said that is should be left until after the sun rises and offered then with an even number.
This view was favoured by Sheikh Ibn Baaz and Sheikh Ibn Uthaymeen (may Allah have mercy upon them)
A second view is that witr can be rendered after the athhan of fajr and the fajr salaah as it was a practice of some of the sahaabah. This view was favoured by Ibn Taymiyya (May Allah have mercy upon him)
In regards to your question- If you start before Athaan, then complete your salaah by shortening your recitation, without making it even.
3.Al-Nawawi said in al-Adhkaar: He can pray istikaarah after two units of the regular sunnah prayer done at thuhr for example, or after two units of any nafl prayers whether they are regularly performed or not… It seems to be the case that if he made the intention to pray istikhaarah at the same time as intending to pray that particular prayer, this is fine, but not if he did not have this intention. Thus you can pray the istikhara at the same time of observing the 2 sunnah of fajr.
Q. a woman prays alongside a man but there is a barrier between them, such as a wall, or a gap which is wide enough for a person to stand and pray there, then the prayer is valid according to the majority of scholars among the Hanafis, Maalikis, Shaafa’is and Hanbalis.
However, the Sunnah is for the women’s rows to be behind the men, as was the case at the time of the Prophet (peace and blessings of Allaah be upon him). Al-Bukhaari (380) and Muslim (658) narrated from Anas ibn Maalik (may Allaah be pleased with him) that his grandmother Mulaykah invited the Messenger of Allaah (peace and blessings of Allaah be upon him) to a meal that she had made for him, and he ate some, then he said: “Get up and let me lead you in prayer.” Anas said: I went and got a reed mat of ours that had become blackened from long use, and sprinkled it with water. Then the Messenger of Allaah (peace and blessings of Allaah be upon him) stood, and the orphan and I stood behind him, and the old lady stood behind us, and the Messenger of Allaah (peace and blessings of Allaah be upon him) led us in praying two rak'ahs, then he left.
Ibn Hajar said in al-Fath whilst explaining this hadith: This hadeeth teaches us a number of things… that women should stand behind the men’s rows, and a woman should form a row on her own if no other woman is present. End quote.
Please also bare in mind the following fatwa from the senior Ulamaa' in Saudi Arabia:
The scholars of the Standing Committee for Issuing Fatwas said:
It is not obligatory for women to offer any of the five obligatory prayers in congregation, and their prayer in their houses is better for them than praying in the mosques, whether that is an obligatory or naafil prayer. But if she wants to pray in the mosque, she should not be prevented from doing so, on condition that she observe proper Islamic etiquette when going out and when praying, by going out fully covered, not wearing perfume, and praying behind the men. End quote from Fataawa al-Lajnah al-Daa’imah (8/213).
Question :According to the preferred view, and Allah knows best: If one catches the Rukoo' he has indeed caught that unit of prayer.
This is because the Prophet SAW did ask the man who did this to repeat that unit.
It was narrated in a saheeh report that Ibn Mas’ood (may Allaah be pleased with him) said: “Whoever does not catch up with the imam when he is bowing has not caught up with that rak’ah.” Narrated by al-Bayhaqi; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 2/262.
Ibn ‘Umar said: “Whoever catches up with the imam when he is bowing and bows before the imam raises his head, has caught up with that rak’ah.” Narrated by al-Bayhaqi and classed as saheeh by al-Albaani, op. cit., 2/263.
Also note that this is a point of difference between the Ulamaa.
Question :What should you do if shitan comes in your prayer?
This is because the Prophet SAW did ask the man who did this to repeat that unit.
It was narrated in a saheeh report that Ibn Mas’ood (may Allaah be pleased with him) said: “Whoever does not catch up with the imam when he is bowing has not caught up with that rak’ah.” Narrated by al-Bayhaqi; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 2/262.
Ibn ‘Umar said: “Whoever catches up with the imam when he is bowing and bows before the imam raises his head, has caught up with that rak’ah.” Narrated by al-Bayhaqi and classed as saheeh by al-Albaani, op. cit., 2/263.
Also note that this is a point of difference between the Ulamaa.
Question :What should you do if shitan comes in your prayer?
The Messenger of Allah, (peace be upon him), said to the one who complained of being distracted by shaitan during the prayer:
"That is a shaitan called Khanzab, so if you feel his presence, seek refuge in Allah and blow a mist to your left three times." He said: "I applied this advice and Allah has rid me off him."
This hadith includes two ways to get rid off the shaitan during salah. The first is asking refuge in Allah from the shaitan's evil by pronouncing the words of seeking refuge and this is permissible in this case. And the second: blowing with mist to the left three times. This is basically blowing air in a similar manner to spitting, but with a minute mist of saliva (dry-spitting), on the condition that this does not disturb or bother the person next to him, or mess the masjid.
"That is a shaitan called Khanzab, so if you feel his presence, seek refuge in Allah and blow a mist to your left three times." He said: "I applied this advice and Allah has rid me off him."
This hadith includes two ways to get rid off the shaitan during salah. The first is asking refuge in Allah from the shaitan's evil by pronouncing the words of seeking refuge and this is permissible in this case. And the second: blowing with mist to the left three times. This is basically blowing air in a similar manner to spitting, but with a minute mist of saliva (dry-spitting), on the condition that this does not disturb or bother the person next to him, or mess the masjid.
Question:In regards to session 5: Yes you are allowed to pray the Qadha of fajr when the sun is actually rising,as the Prophet SAW said: whoever (misses the prayer) because of sleep or forgetfulness, should make it up as soon as they remember.
Also after the fajr time sets in,you are allowed to pray those salaah that have a reason attached to them,according to the preferred view, such as tahiyyatul masjid, sunnah of fajr, funeral prayer etc.
Only General salaah is prohibited during these times.
Also after the fajr time sets in,you are allowed to pray those salaah that have a reason attached to them,according to the preferred view, such as tahiyyatul masjid, sunnah of fajr, funeral prayer etc.
Only General salaah is prohibited during these times.
QUESTION:Dear Sheikh please clarify on the rulings of Tashahus wether to shake the finger or not pls explain me
Wa'alaykum salam, below is a detailed article by Sheikh Saalih Munajjid explaining the matter.
Akh Sajid
Praise be to Allaah.
Firstly:
It is proven that the Prophet (peace and blessings of Allaah be upon him) used to point with his index finger and move it during the tashahhud when praying.
The scholars differed concerning that and there are several points of view.
1 – The Hanafis say that the finger should be raised when saying “Laa (no)” in the phrase “Ash-hadu an laa ilaaha ill-Allaah (I bear witness that there is no god except Allaah)” and it should be lowered when saying, “ill-Allaah (except Allaah).”
2 – The Shaafa’is say that it should be raised when saying “ill-Allaah.”
3 – The Maalikis say that it should be moved right and left until one finishes the prayer.
4 – The Hanbalis say that one should point with the finger when saying the name of Allaah, without moving it.
Shaykh al-Albaani (may Allaah have mercy on him) said: There is no basis for any of these definitions and manners in the Sunnah. The closest of them to the correct view is the Hanbali view, were it not that they limited raising the finger to when saying the name of Allaah.
Tamaam al-Minnah, p. 223.
Secondly:
With regard to the evidence concerning this issue:
(a) It was narrated that ‘Abd-Allaah ibn al-Zubayr said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) sat during the prayer, he would place his left foot between his thigh and calf, and tuck his right foot underneath him, and place his left hand on his left knee, and place his right hand on his right thigh, and point with his finger.
Narrated by Muslim, 579.
In al-Nasaa’i (1270) and Abu Dawood (989) it says: “He used to point with his finger when making du’aa’ but he did not move it.”
This addition – “but he did not move it” – was classed as da’eef by Ibn al-Qayyim in Zaad al-Ma’aad, 1/238. It was also classed as da’eef by al-Albaani in Tamaam al-Minnah, p. 218.
(b) It was narrated that Waa’il ibn Hajar said: I said: I will certainly watch how the Messenger of Allaah (peace and blessings of Allaah be upon him) prays. So I watched him and he stood up and said takbeer (“Allaahu akbar”), and raised his hands until they were level with his ears. Then he placed his right hand on his left hand, wrist and lower forearm. When he wanted to bow, he raised his hands likewise, and put his hands on his knees, and when he raised his head he raised his hands likewise. Then he prostrated and put his hands level with his ears, then he sat with his left foot tucked underneath him and put his left hand on his left thigh and knee, and he put the edge of his right elbow on his right thigh. Then he held two of his fingers and made a circle, then he raised his forefinger and moved it, making du’aa’ with it.
Narrated by al-Nasaa’i, 889; classed as saheeh by Ibn Khuzaymah, 1/354; Ibn Maajah, 5/170; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 367.
Shaykh Ibn ‘Uthaymeen quoted this hadeeth – “moving it, making du’aa’ with it” – as evidence that moving the forefinger during the tashahhud should be done with every phrase of the du’aa’. He said in al-Sharh al-Mumti’:
The Sunnah indicates that he should point with it when making du’aa’, because the wording of the hadeeth is “moving it, making du’aa’ with it”. So every time you make du’aa’, move your finger thus indicating the exalted nature of the One to Whom you are addressing your du’aa’s. So we say:
“Al-salaamu ‘alayka ayyuha’l-Nabiyyu (peace be upon you, O Prophet)” – you should point your finger because this salaam is a kind of du’aa’. “Al-salaamu ‘alayna (peace be upon us)” – you should point your finger. “Allaahumma salli ‘ala Muhammad (O Allaah, send blessings upon Muhammad)” – you should point your finger. “Allaahumma baarik ‘ala Muhammad ) O Allaah, send blessings upon Muhammad)” – you should point your finger. ‘A’oodhu Billaahi min ‘adhaab jahannam (I seek refuge with Allaah from the torment of Hell)” – you should point your finger. “Wa min ‘adhaab al-qabr (and from the torment of the grave)” – you should point your finger. “Wa min fitnat il-mahya wa’l-mamaat (and from the trials of life and death)” – you should point your finger. “Wa min fitnat il-maseeh il-dajjaal (and from the tribulation of the Dajjaal) – you should point your finger. Every time you make du’aa’ you should point your finger, indicating the greatness of the One to Whom you are making du’aa’. This is closer to the Sunnah. End quote.
Thirdly:
It is Sunnah when pointing to look at your finger.
Al-Nawawi said:
The Sunnah is not to let your gaze go beyond the pointing finger. There is a saheeh hadeeth concerning this in Sunan Abi Dawood. You should point in the direction of the qiblah and intend when pointing to affirm the Oneness of Allaah and exclusive devotion to Him.
Sharh Muslim, 5/81.
The hadeeth to which al-Nawawi (may Allaah have mercy on him) referred is the hadeeth of ‘Abd-Allaah ibn al-Zubayr quoted above. The version narrated by Abu Dawood is (989): “And he should not let his gaze go beyond his pointing finger.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Fourthly:
It is Sunnah to point with it towards the qiblah.
It was narrated from ‘Abd-Allaah ibn ‘Umar that he saw a man moving pebbles with his hand whilst he was praying. When he finished, ‘Abd-Allaah said to him: “Do not move pebbles whilst you are praying, for that comes from the Shaytaan. Rather do what the Messenger of Allaah (peace and blessings of Allaah be upon him) used to do. He put his right hand on his thigh and pointed with the finger that is next to the thumb towards the qiblah, and he fixed his gaze on it.” Then he said: “This is what I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) doing.” Narrated by al-Nasaa’i, 1160; Ibn Khuzaymah, 1/355; Ibn Hibbaan, 5/273. classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.
Fifthly:
Bending the finger slightly when pointing was mentioned in the hadeeth of Numayr al-Khuzaa’i, narrated by A u Dawood, 991, and al-Nasaa’i, 1275.
But this is a da’eef (weak) hadeeth.
See Tamaam al-Minnah by al-Albaani p. 222.
Akh Sajid
Praise be to Allaah.
Firstly:
It is proven that the Prophet (peace and blessings of Allaah be upon him) used to point with his index finger and move it during the tashahhud when praying.
The scholars differed concerning that and there are several points of view.
1 – The Hanafis say that the finger should be raised when saying “Laa (no)” in the phrase “Ash-hadu an laa ilaaha ill-Allaah (I bear witness that there is no god except Allaah)” and it should be lowered when saying, “ill-Allaah (except Allaah).”
2 – The Shaafa’is say that it should be raised when saying “ill-Allaah.”
3 – The Maalikis say that it should be moved right and left until one finishes the prayer.
4 – The Hanbalis say that one should point with the finger when saying the name of Allaah, without moving it.
Shaykh al-Albaani (may Allaah have mercy on him) said: There is no basis for any of these definitions and manners in the Sunnah. The closest of them to the correct view is the Hanbali view, were it not that they limited raising the finger to when saying the name of Allaah.
Tamaam al-Minnah, p. 223.
Secondly:
With regard to the evidence concerning this issue:
(a) It was narrated that ‘Abd-Allaah ibn al-Zubayr said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) sat during the prayer, he would place his left foot between his thigh and calf, and tuck his right foot underneath him, and place his left hand on his left knee, and place his right hand on his right thigh, and point with his finger.
Narrated by Muslim, 579.
In al-Nasaa’i (1270) and Abu Dawood (989) it says: “He used to point with his finger when making du’aa’ but he did not move it.”
This addition – “but he did not move it” – was classed as da’eef by Ibn al-Qayyim in Zaad al-Ma’aad, 1/238. It was also classed as da’eef by al-Albaani in Tamaam al-Minnah, p. 218.
(b) It was narrated that Waa’il ibn Hajar said: I said: I will certainly watch how the Messenger of Allaah (peace and blessings of Allaah be upon him) prays. So I watched him and he stood up and said takbeer (“Allaahu akbar”), and raised his hands until they were level with his ears. Then he placed his right hand on his left hand, wrist and lower forearm. When he wanted to bow, he raised his hands likewise, and put his hands on his knees, and when he raised his head he raised his hands likewise. Then he prostrated and put his hands level with his ears, then he sat with his left foot tucked underneath him and put his left hand on his left thigh and knee, and he put the edge of his right elbow on his right thigh. Then he held two of his fingers and made a circle, then he raised his forefinger and moved it, making du’aa’ with it.
Narrated by al-Nasaa’i, 889; classed as saheeh by Ibn Khuzaymah, 1/354; Ibn Maajah, 5/170; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 367.
Shaykh Ibn ‘Uthaymeen quoted this hadeeth – “moving it, making du’aa’ with it” – as evidence that moving the forefinger during the tashahhud should be done with every phrase of the du’aa’. He said in al-Sharh al-Mumti’:
The Sunnah indicates that he should point with it when making du’aa’, because the wording of the hadeeth is “moving it, making du’aa’ with it”. So every time you make du’aa’, move your finger thus indicating the exalted nature of the One to Whom you are addressing your du’aa’s. So we say:
“Al-salaamu ‘alayka ayyuha’l-Nabiyyu (peace be upon you, O Prophet)” – you should point your finger because this salaam is a kind of du’aa’. “Al-salaamu ‘alayna (peace be upon us)” – you should point your finger. “Allaahumma salli ‘ala Muhammad (O Allaah, send blessings upon Muhammad)” – you should point your finger. “Allaahumma baarik ‘ala Muhammad ) O Allaah, send blessings upon Muhammad)” – you should point your finger. ‘A’oodhu Billaahi min ‘adhaab jahannam (I seek refuge with Allaah from the torment of Hell)” – you should point your finger. “Wa min ‘adhaab al-qabr (and from the torment of the grave)” – you should point your finger. “Wa min fitnat il-mahya wa’l-mamaat (and from the trials of life and death)” – you should point your finger. “Wa min fitnat il-maseeh il-dajjaal (and from the tribulation of the Dajjaal) – you should point your finger. Every time you make du’aa’ you should point your finger, indicating the greatness of the One to Whom you are making du’aa’. This is closer to the Sunnah. End quote.
Thirdly:
It is Sunnah when pointing to look at your finger.
Al-Nawawi said:
The Sunnah is not to let your gaze go beyond the pointing finger. There is a saheeh hadeeth concerning this in Sunan Abi Dawood. You should point in the direction of the qiblah and intend when pointing to affirm the Oneness of Allaah and exclusive devotion to Him.
Sharh Muslim, 5/81.
The hadeeth to which al-Nawawi (may Allaah have mercy on him) referred is the hadeeth of ‘Abd-Allaah ibn al-Zubayr quoted above. The version narrated by Abu Dawood is (989): “And he should not let his gaze go beyond his pointing finger.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Fourthly:
It is Sunnah to point with it towards the qiblah.
It was narrated from ‘Abd-Allaah ibn ‘Umar that he saw a man moving pebbles with his hand whilst he was praying. When he finished, ‘Abd-Allaah said to him: “Do not move pebbles whilst you are praying, for that comes from the Shaytaan. Rather do what the Messenger of Allaah (peace and blessings of Allaah be upon him) used to do. He put his right hand on his thigh and pointed with the finger that is next to the thumb towards the qiblah, and he fixed his gaze on it.” Then he said: “This is what I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) doing.” Narrated by al-Nasaa’i, 1160; Ibn Khuzaymah, 1/355; Ibn Hibbaan, 5/273. classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.
Fifthly:
Bending the finger slightly when pointing was mentioned in the hadeeth of Numayr al-Khuzaa’i, narrated by A u Dawood, 991, and al-Nasaa’i, 1275.
But this is a da’eef (weak) hadeeth.
See Tamaam al-Minnah by al-Albaani p. 222.
Q.I did not understand the part in the first week note-- what is meant by pillars active in nature and verbal in nature.
Some pillars are verbal. Meaning they must be recited. Others are active. This means they are practised physically, and not verbally.
Some pillars are verbal. Meaning they must be recited. Others are active. This means they are practised physically, and not verbally.
Vlountry prayers
Q.In regards to salawat (which are connected to a reason) being permissable to pray at the prohibited times, does this include the practice of Bilal (may Allah be pleased with him) - tahiyyatul wudu?
Ans.Yes this does.
Question : Differece b/w Salah of Duha &S harooq·Salat tasbeeh
·Beginning of khutiba of Eid ..should it be Takbeerat or Surih fatiha...(I have missed)
Ø I need clarification of the following queries
plz correct me)
plz correct me)·Time of Jumah (Friday ) salah
§ Humbali says Khutiba and jam’t should take place b/f zawal time
§ Maliki says Khutiba should take place b/f & Jama’at after Zawal.
§ Most preferable view is both after zawal.
· Salat fear also can be rendered if time of obligatory salah is expiring –plz correctme
Ø Few questions:
o Salat fear is it permissible
§ If a person is afraid from jin(dead bodies etc) & could not perform be alone in one room.
§ Or if some one is reverted and he is afraid from family and situation is that person has to live with family and can not perform prayers openely.should that person person perform salat fear( while siting,sleeping or in gestures etc)
§ Yesterday sheikh mentioned that “Salat fear should nt leave but person perform it which in the best available time”.(If i m correct).May question is at the time of fear person leaves the prayers intentionally ,even, person can not stand and automatically he misses.So this person can make Qaza(repeat salah).
§ As sheikh said “best available time”.sorry didnt understand it .please explain it.
o Yesterday lecture distance for travelling was described 80 to 40 km.Presently travelling has been become fast through the globalization(air travelling etc)still this will be applicable? And a person can commute more than 40 km.So still this ruling will be applicable on the traveller.
o What are the rulling on the person who enter Masjid after Khatib ?
o Why it is prohibited performance of salah in the Zawal time.
If salaatud duhaa is prayed at the beginning of it's time-you can call it salaatud duhaa' or salaat atTashreek. However if it is observed towards the middle or end of it's time,then it is called salaatud duhaa'.
-According to our sheikh, Salaat at Tasbeeh is not established in our shariah,thus we must not observe it.
-According to our sheikh- correct view is that both khutbah and Salaah (jumuah) can take place before midday- however it is better to do it after midday. This is so that we can come out of the difference of opinion, and because some sisters may hear the athaan and start performing thuhr in their homes.
-salaatul khawf (fear prayer) is not a special salaah! This chapter refers to the salaah that you perform during the times that you are fearful. For example,If you pray Asr in a war zone, or in the wild with predatory animals lurking!
This salaah has special leniencies attached to it.
The author mentioned in his notes the salaah practised during war. Our sheikh did not explain this,as he wants to add points not mentioned that apply to us currently today whilst pointing out to the fact that the notes are self explanatory.
This chapter should also teach us how important it is to render the obligatory salaah during it's time, even if it's during the times that salaah is prohibited
- A person who enters after the khateeb is sinful and must seek forgiveness.
- At the time of fear, you observe the salaah to the best of your ability before the time expires.
- According to the sheikh,the correctopinion to be considered a traveller is: travelling 40 kms not 80kms.
Please note that this is 40kms after departing the city you live in, and not your home. It is possible for people to travel 40 kms in the same city.
I advise that you listen to the recording of the session 6 again to reinforce that taken.
-According to our sheikh, Salaat at Tasbeeh is not established in our shariah,thus we must not observe it.
-According to our sheikh- correct view is that both khutbah and Salaah (jumuah) can take place before midday- however it is better to do it after midday. This is so that we can come out of the difference of opinion, and because some sisters may hear the athaan and start performing thuhr in their homes.
-salaatul khawf (fear prayer) is not a special salaah! This chapter refers to the salaah that you perform during the times that you are fearful. For example,If you pray Asr in a war zone, or in the wild with predatory animals lurking!
This salaah has special leniencies attached to it.
The author mentioned in his notes the salaah practised during war. Our sheikh did not explain this,as he wants to add points not mentioned that apply to us currently today whilst pointing out to the fact that the notes are self explanatory.
This chapter should also teach us how important it is to render the obligatory salaah during it's time, even if it's during the times that salaah is prohibited
- A person who enters after the khateeb is sinful and must seek forgiveness.
- At the time of fear, you observe the salaah to the best of your ability before the time expires.
- According to the sheikh,the correctopinion to be considered a traveller is: travelling 40 kms not 80kms.
Please note that this is 40kms after departing the city you live in, and not your home. It is possible for people to travel 40 kms in the same city.
I advise that you listen to the recording of the session 6 again to reinforce that taken.
Congresstional prayers
Q.If someone misses one unit of prayer of salatul jumuah, he has to pray four raka'ah as zuhr. but if he enters the masjid and finds imam in second raka'ah, does he join the prayer and finish in four raka'ah after the tasleem of Imam or does he not join the Imam at all, as he has missed one raka'ah?
Your statement is incorrect.
Only if you catch the Imaam in the standing position after Rukoo; in the second unit of prayer do you have to complete the Salaah as Thuhr.
Only if you catch the Imaam in the standing position after Rukoo; in the second unit of prayer do you have to complete the Salaah as Thuhr.
Q.If a person catches the Jumu'a prayer after the 1st Ruku', does he get to pray the jumu'a salah, or should he complete the salah with 4 Raka'ah Dhuhr salah?
Yes he has caught the jumuah prayer, and only makes up one unit of prayer, he does not observe Thuhr...
However if he misses the second Rukoo' he completes the salaah as thuhr..
However if he misses the second Rukoo' he completes the salaah as thuhr..
Q. In congregation salah how a row should be formed either by touching one another feet/shoulder is applicable for women also.
In salah after Ruku what to do?
In salah after Ruku what to do?
You should stand together shoulder to shoulder not leaving gaps between you and your neighbour. You should also ensure that your heels are in a straight line.
It was narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Straighten your rows, for straightening the rows is part of perfecting prayer.” Narrated by al-Bukhaari, 690; Muslim, 433. According to another report narrated by al-Bukhaari (723): “Straighten your rows, for straightening the rows is part of establishing prayer.”
It was also narrated that Abu Mas’ood (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to touch our shoulders when we were praying and he would say: “Make the rows straight and do not differ, lest your hearts differ.” Narrated by Muslim, 432.
And it was also narrated that al-Nu’maan ibn Basheer (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to straighten our rows, as if he was straightening the shaft of an arrow, until he saw that we had learned it. Then he came out one day and was about to say the takbeer, when he noticed a man whose chest was sticking out from the row. He said: “Slaves of Allaah! Make your rows straight or Allaah will cause discord among you.” Narrated by al-Bukhaari, 717; Muslim, 436.
And Allah knows best,
In regards to the activity of a person after rukoo'; then from the sunnah is the raising of the hands, as one would do during takbeeratul ihraam, and the placing of the right hand on the left, as one would do when standing- and as explained by our lecturer, Sheikh Sa'd Hafidhahullah
It was narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Straighten your rows, for straightening the rows is part of perfecting prayer.” Narrated by al-Bukhaari, 690; Muslim, 433. According to another report narrated by al-Bukhaari (723): “Straighten your rows, for straightening the rows is part of establishing prayer.”
It was also narrated that Abu Mas’ood (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to touch our shoulders when we were praying and he would say: “Make the rows straight and do not differ, lest your hearts differ.” Narrated by Muslim, 432.
And it was also narrated that al-Nu’maan ibn Basheer (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to straighten our rows, as if he was straightening the shaft of an arrow, until he saw that we had learned it. Then he came out one day and was about to say the takbeer, when he noticed a man whose chest was sticking out from the row. He said: “Slaves of Allaah! Make your rows straight or Allaah will cause discord among you.” Narrated by al-Bukhaari, 717; Muslim, 436.
And Allah knows best,
In regards to the activity of a person after rukoo'; then from the sunnah is the raising of the hands, as one would do during takbeeratul ihraam, and the placing of the right hand on the left, as one would do when standing- and as explained by our lecturer, Sheikh Sa'd Hafidhahullah
Shrot prayers
Q.I am from Pakistan. My father has moved from Pakistan to england for 6-7 years and he has come to visit us here in Pakistan for a week. If he stays here for less then 15 days, he has a house here in Pakistan where he is staying, so does he fall in the category of traveler and will shortern his prayers or he has to offer complete salah?
Does your father consider himself returning home?
Ans.In any case, since he is staying for more than 4 days, he must complete his salaah in full.
Q.can you please go over the description of the eclipse salat again?
2 Units of prayer are offered with 2 bowings (Rukoo aan) in each unit. So the Imam recites faatiha and part of the Qur'aan and then bows. He then stands from the bowing and recites faatiha and part of the Qur'aan again, without prostrating. He then bows and prostrates completing the first unit of prayer.
The same is done in the second unit of prayer.
2 Units of prayer are offered with 2 bowings (Rukoo aan) in each unit. So the Imam recites faatiha and part of the Qur'aan and then bows. He then stands from the bowing and recites faatiha and part of the Qur'aan again, without prostrating. He then bows and prostrates completing the first unit of prayer.
The same is done in the second unit of prayer.
Q.If a sister strives to recite surat al baqarah (from the mushaf) every three days to repel the house from the shayateen, how can she continue this when she is upon her hayd.
(that which has not been fully memorised)
Also does reciting from the quran on computer carry the same rulings as reciting from the mushaf? I just wanted to clarify that by the quran on computer, i mean the mushaf that is uploaded as an electronic version in that one is able to turn the pages to continue reciting (not the audio that one can listen to and recite along with).
Answer:
The qur'an on a mobile is not like a mushaf, and thus can be touched when one is not in a state of ritual impurity,
However when one is in her menses, the the majority are of the view that she cannot recite the Qur'an.
Sheikh Sa'd was asked a similar opinion during our session and passed this exact answer.
And Allah knows best.
According the minority- she would be allowed to recite from a mobile during her periods.
However when one is in her menses, the the majority are of the view that she cannot recite the Qur'an.
Sheikh Sa'd was asked a similar opinion during our session and passed this exact answer.
And Allah knows best.
According the minority- she would be allowed to recite from a mobile during her periods.
Q.About mughalladhah the awrah of a free mature woman it was said in the text that it is everything except her hands?isn't it except her face and hands?
Also can you give the reference in the ahadith for the classification of awrah given?
.
Also can you give the reference in the ahadith for the classification of awrah given?
.
Very strong difference of opinion exists regarding this. The Ulamaa' in Saudi Arabia are of the view that covering the face is Waajib. This view is not specific to them and is the view of earlier scholars as well.
Sheikh al-Albaani is of the opinion that it is not 'waajib' to cover ones face. This view is not specific to him, and also is the view of certain earlier scholars.
The difference of opinion is a strong one in this regard.
However, there is no doubt that it is better to cover the face, as this is from being more chaste, and there is no doubt that if leaving the face open is a cause of 'fitna'; then covering the face is compulsory.
In your circumstance- Follow the view of the 'god- fearing' Ulamaa present in your community.
Sheikh al-Albaani is of the opinion that it is not 'waajib' to cover ones face. This view is not specific to him, and also is the view of certain earlier scholars.
The difference of opinion is a strong one in this regard.
However, there is no doubt that it is better to cover the face, as this is from being more chaste, and there is no doubt that if leaving the face open is a cause of 'fitna'; then covering the face is compulsory.
In your circumstance- Follow the view of the 'god- fearing' Ulamaa present in your community.
Prostration
I was was woundering
Q1
what should one mention when performing sajida-as-sukur,
Q2
is wudu required to perform it,
Q3
and should one perform it straight away i.e. side of a street or wait delay it till later?
Q1
what should one mention when performing sajida-as-sukur,
Q2
is wudu required to perform it,
Q3
and should one perform it straight away i.e. side of a street or wait delay it till later?
• Subhaana rabbiyal aa'laa
2. according to the prefeered view...Wudhu is not required.
3. It is sunnah to perform sujood ash-shukr when a blessing is acquired or harm removed...and can be done at your earliest convenience if you wish to observe it.
2. according to the prefeered view...Wudhu is not required.
3. It is sunnah to perform sujood ash-shukr when a blessing is acquired or harm removed...and can be done at your earliest convenience if you wish to observe it.
Q.If I miss any pillar OR obligatory act INTENTIONALLY, the salaah will be invalid. I think in the lecture, the Sheikh said (if I'm not wrong) that if I miss any pillar by mistake then that unit is invalid ONLY and if I miss any obligatory act by mistake, then I will just have to perform sujood-as-sahw. There are 2 questions here:
1) After repeating the unit (due to missing pillar), will I have to perform sujood-as-sahw? (because I did not catch this either in the text book or in my notes)
2) If I doubt that I missed a pillar, for example rukoo, and did not move on to the next pillar, then do I still have chance to perform the rukoo so that the unit remains valid? (there is something like this in my written notes)
If I miss any verbal obligatory act, should I perform sujood-as-sahw or not? In my notes it says no, so I'm a bit confused.
Ans.Yes you will have to perform sujood asSahw after making up the missed unit.
If you doubt regarding a pillar, and have not moved onto the next pillar, you may perform the pillar.
And if you totally miss an obligation by mistake, you must perform sujood asSahw.
The question answered by the sheikh was in reference to mixing up the invocations of sujood and rukoo'.
Q.If we replace the invocations of sujood and rukoo, what do we have to do?
According to sheikh Sa'd, mixing the invocations is a mistake and from the verbal obligations,thus no sujood asSahw is required.
Q.What is the reward we get for the Prostration of Tilaawah?
Allah's mercy is vast,and indeed there will be a great reward.
I have not come across anything specifying the exact reward,however a worshipper is closest to Allah during his/her prostration.
Also,astaken in the lesson- as a result of prostration, shaitaan goes into seclusion and blames himself. He says: the son of Adam was commanded to prostrate and did whilst I was commanded to and did not.
I have not come across anything specifying the exact reward,however a worshipper is closest to Allah during his/her prostration.
Also,astaken in the lesson- as a result of prostration, shaitaan goes into seclusion and blames himself. He says: the son of Adam was commanded to prostrate and did whilst I was commanded to and did not.
Q.What is the reward we get for the Prostration of Tilaawah?
Allah's mercy is vast,and indeed there will be a great reward.
I have not come across anything specifying the exact reward,however a worshipper is closest to Allah during his/her prostration.
Also,astaken in the lesson- as a result of prostration, shaitaan goes into seclusion and blames himself. He says: the son of Adam was commanded to prostrate and did whilst I was commanded to and did not.
I have not come across anything specifying the exact reward,however a worshipper is closest to Allah during his/her prostration.
Also,astaken in the lesson- as a result of prostration, shaitaan goes into seclusion and blames himself. He says: the son of Adam was commanded to prostrate and did whilst I was commanded to and did not.
.
Q.for sujood of gratitude, does one need to have wudoo?
2. According to the view that sujood ash-shukr is not salaah, you do not need wudhu to perform it. This is the preferred view.
2. According to the view that sujood ash-shukr is not salaah, you do not need wudhu to perform it. This is the preferred view.
Q.can we make other duas, when in sujood of tilaawah, after saying SubhanaRabbiyalA'ala 3-10 times? . The sunnah is to say what was mentioned, and other invocations said by the prophet SAW during the sijdah atTilaawah.
Q. As for the part that one must not prostrate like a dog, people often name this type of sajda as "doggy sajda". Is it ok to name a sajda in this way or should we avoid naming it so, because sajda is a thing of huge importance and blessings...naming it in this manner sounds bad?
I would not advise this type of naming, as 'sijda' is said to be done and complete when a person does it properly. When done imitating a 'dog', we say, the Prophet SAW prevented us from doing it that way- and not give it derogatory terminology.
We must be extra careful to the words we use, especially with regards to our pure religion. Our religion is elevated despite the names we give or the conduct we exercise. It does not require our praise or appraisal. However, we must, out of respect, be particular when we use our tongue.
I would not advise this type of naming, as 'sijda' is said to be done and complete when a person does it properly. When done imitating a 'dog', we say, the Prophet SAW prevented us from doing it that way- and not give it derogatory terminology.
We must be extra careful to the words we use, especially with regards to our pure religion. Our religion is elevated despite the names we give or the conduct we exercise. It does not require our praise or appraisal. However, we must, out of respect, be particular when we use our tongue.
Q.What is the reward we get for the Prostration of Tilaawah?
Allah's mercy is vast,and indeed there will be a great reward.
I have not come across anything specifying the exact reward,however a worshipper is closest to Allah during his/her prostration.
Also,astaken in the lesson- as a result of prostration, shaitaan goes into seclusion and blames himself. He says: the son of Adam was commanded to prostrate and did whilst I was commanded to and did not.
I have not come across anything specifying the exact reward,however a worshipper is closest to Allah during his/her prostration.
Also,astaken in the lesson- as a result of prostration, shaitaan goes into seclusion and blames himself. He says: the son of Adam was commanded to prostrate and did whilst I was commanded to and did not.
Q.1)In question one, if I miss a ruku and give sijda in the first raka'ah, and start the second raka'ah, then the second raka'ah has to be counted as the first raka'ah--- if I heard the lecture properly, then this case was mentioned. the second raka'ah becomes the first raka'ah, when we miss a ruku in first raka'ah--- it means that the second raka'ah entirely, starting from surat al fatihah becomes the first raka'ah---is this it?
1.Yes the 2nd becomes the first.
2)for sujood of gratitude, does one need to have wudoo?
2. According to the view that sujood ash-shukr is not salaah, you do not need wudhu to perform it. This is the preferred view.
2. According to the view that sujood ash-shukr is not salaah, you do not need wudhu to perform it. This is the preferred view.
3) can we make other duas, when in sujood of tilaawah, after saying SubhanaRabbiyalA'ala 3-10 times? . The sunnah is to say what was mentioned, and other invocations said by the prophet SAW during the sijdah atTilaawah.
4) As for the part that one must not prostrate like a dog, people often name this type of sajda as "doggy sajda". Is it ok to name a sajda in this way or should we avoid naming it so, because sajda is a thing of huge importance and blessings...naming it in this manner sounds bad?
4. I would not advise this type of naming, as 'sijda' is said to be done and complete when a person does it properly. When done imitating a 'dog', we say, the Prophet SAW prevented us from doing it that way- and not give it derogatory terminology.
We must be extra careful to the words we use, especially with regards to our pure religion. Our religion is elevated despite the names we give or the conduct we exercise. It does not require our praise or appraisal. However, we must, out of respect, be particular when we use our tongue.
4. I would not advise this type of naming, as 'sijda' is said to be done and complete when a person does it properly. When done imitating a 'dog', we say, the Prophet SAW prevented us from doing it that way- and not give it derogatory terminology.
We must be extra careful to the words we use, especially with regards to our pure religion. Our religion is elevated despite the names we give or the conduct we exercise. It does not require our praise or appraisal. However, we must, out of respect, be particular when we use our tongue.
Itikaaf
Q.Here I have seen everyone linient with the matters of Ikhtilaaf, Alhamdulillah. I saw people fight a lot with matters of ikhtilaaf. How should we deal with people who follow a different view from that which we follow? This is becoming a big fitnah in our lives. Subhanallah, I saw learned Sheikhs never offend people following a different opinion.
The manner of dealing with one another despite difference is manifest in the pious before us. We should learn our history and give due diligence to these lessons.
The only people who make matters of difference an issue, especially when both views have substantiating evidence are those that are ignorant.
Every view reached by the pious and guided before us was done so with the fear of Allah, and prior research. If a mistake was made, and a weaker view given presidence; then good manners dictates that we respect that research but only follow the truth.
Also with matters of difference; the Ulamaa should be the body that mention it and correct it. Not those with 'half knowledge'- because half knowledge is worse than non, and a bigger problem could erupt as a result of one's correction which is free from perception.
In any case, this is a huge topic of discussion, and the ulamaa of usool alFiqh have discussed this at length.
Perhaps our next series can deal with this topic.
The manner of dealing with one another despite difference is manifest in the pious before us. We should learn our history and give due diligence to these lessons.
The only people who make matters of difference an issue, especially when both views have substantiating evidence are those that are ignorant.
Every view reached by the pious and guided before us was done so with the fear of Allah, and prior research. If a mistake was made, and a weaker view given presidence; then good manners dictates that we respect that research but only follow the truth.
Also with matters of difference; the Ulamaa should be the body that mention it and correct it. Not those with 'half knowledge'- because half knowledge is worse than non, and a bigger problem could erupt as a result of one's correction which is free from perception.
In any case, this is a huge topic of discussion, and the ulamaa of usool alFiqh have discussed this at length.
Perhaps our next series can deal with this topic.
Saltul l Eid
Q.I did not quite catch the differences between the two Eid Salahs. Insha Allah some one can provide the answer for me.
The differences are:
1. Eid al fitr must be delayed slightly whilst eid al Adhaa' should be done as early as possible.
2. One should consume something before eid al fitr, but consume after eid alAdhaa'
3. the khutbah of eid alFitr is supposed to have mention of fasting and sadaqatul fitr, etc. but the khutbah of eid alAdhaa' has mention of that suitable to the day.
1. Eid al fitr must be delayed slightly whilst eid al Adhaa' should be done as early as possible.
2. One should consume something before eid al fitr, but consume after eid alAdhaa'
3. the khutbah of eid alFitr is supposed to have mention of fasting and sadaqatul fitr, etc. but the khutbah of eid alAdhaa' has mention of that suitable to the day.
Zakat
Clarification from Sheikh Sajid
Several have asked this question and insha Allah this post will clarify this point.
200 dirhams is the minimum that one must possess before we say Zakaah is compulsory upon you.
If you have 200 dirhams or more...
you must pay 2.5% of the amount in Zakaah.
Q.brother 200 dirham is approximately 34 pounds so when the amount we posses reaches 34 pounds zakah becomes compulsory on us?? my intentions are not to ask any unneccassary questions but just to understand it in depth.
Sj.I am glad you have asked this question.
We do not refer to the dirhams used by some countries today. It refers to the dirhams used at the time of the Prophet (SAW)- which in our time is approx. 595g of silver.The value of 595g of silver in your country is the nisaab.
Q Qso 200 dirhams is the value of 595 grams of silver in the time of the prophet saas
and 20 dinars value of 85 grams of gold in the time of the prophet saas
alhamdulillah this makes it lots clearer as i was wondering why only not one was used like dinar or dirham and then its values applied to the other like in common foreign exchange practice today
i want to add a question on this:
in the text whenever suppose someone doesn t have a special type of camel to pay in zakah, he can give another type of camel as mentioned in the hadith, but add or deduct to that 20 dirhams..these 20 dirhams are at the value in the time of the prophetsaas ..so these 20 dirhams value should be calculated first how much silver were they worth at the time oh the prophet saas, and afterwards calculate the value in today's money, for example in USD.. is this correct
and ca n we appply the same thing whenever in a hadith we fin an amoun t in dirhams or dinars..convert to silver or gold in the time of resulullah saas and then convert that amount in today's money? is it correct?
Sj .Baarakallahu feek...
The value of Dinar's and Dirhams is calculate based on their value at the time of the Prophet SAW, and not based on the currencies we have available today, even if it is called Dinar and Dirham today.
Dinars was the name of gold (currency then) and dirham was the silver currency.
We would look at the gold and silver values today in the currency that you use.
And Allah knows best.
In some countries (in the west), Muslim organizations calculate and set the nisaab, such as in the example below. Is this usually accurate?
"The purpose of this exercise is to determine the zakatability of a person's assets. Zakat is an individual obligation, i.e., every
Zakat payer must calculate jointly if each member owns Nisab separately. Nisab is the equivalent value of 3 ounces of gold
today, August 24, 2009 ($ 1022.00 Cdn per ounce). Therefore, the value of Nisab for a Muslim in Canada will be approx. $3,066.00 (Please Check for any variation in gold prices at the time of your calculation.)"
The above was taken from ISNA in Canada. In the United States, a few years ago, the nisaab was approximately $1,000.
Q: Is it allowed to distribute the zakaat across a period and not all at once (e.g. monthly)?
A: This is permissible on condition that it is disbursed before the end of your new zakaat financial year. E.g. if zakaat is compulsory upon you this Ramadaan then you are allowed to take it out every month until next Ramadaan and if you do this you do not have to take out any new zakaat for the previous year.
Q.we have money in two curriencies riyals and rupees.All these years we were giving the zakath on both these curriencies hence were giving zakath twice as were not able to calculate if 1 year has passed on it or not.I mean to say we keep riyals here with us,in between like after 3 months or 6 months we send it to India in the form of rupees,Now we dont understand if we should calculate year pass on rupees or riyals,as the riyals are send as rupees,so we used to give on both.But recently realised that we r giving zakath twice.please help how to work out.is it ok if we give zakath on one curriency only-rupees as year dont pass on riyals mostly.should we calculate rupees we send since last time we paid zakath,then see how much we spent and what is left?will this be ok.please help
sorry i forgot to add a point that this money is from salary & not any business , also a part from this is being spent on 3kids ,wife and mother.
Ans>at the end of your zakaah financial year,workout the value of assets and pay zakaah on them.
So if you have riyals and rupees,
you can either take 2.5% from the total amount of each currency...
or convert the riyals into rupees, or the rupees into riyals, then pay 2.5% of the value your money.
From the outset Zakaah is not compulsory on your wealth until a complete lunar year is completed whilst that wealth is in your possession.
However there are two exceptions to the general rule:
1. That which is harvested/extracted from the ground. This should be paid out upon extraction.
2. Whatever is produced/earned from one's original assets.
One's original assets refers to:
the possessed amount that made you liable to pay zakaah if you continued to possess at least that amount or a higher amount throughout the year until the end of your 'zakaah financial year'
'Zakah financial year' refers to the following scenario:
If you possessed the minimal amount that constituted you being liable to pay zakaah (nisaab) on January 1st 2009. If all condition are met;zakaah would be due on January 1st 2010. Thus the end of your 'zakaah financial year' would be January 1st
Thus:
If the nisaab was 1000 riyals and you acquired 1000 riyals on January 1st 2009, and then during March that year you turned that 1000.00 into 3000.00, and in August that year, you turned that 3000 into 10000.00 and on December 31st you ended up with 20 000.00.
On the 1st of January 2010, you will have to pay zakaah on 20 000.00.
We do not say you pay Zakaah on 1000.00 on the 1st of Jan 2010, then pay Zakaah on 3000.00 in March 2010 etc.
This is because all monies earned after you amassed the nissab is considered a result of your initial amount/original capital, and thus follows the same timeline.
In the same breath-continuing with our previous example: If you happened to lose 10 000.00 riyals before the end of the 31st of December 2009, after possessing 20 000.00 earlier, you would only be liable to pay Zakaah on 10 000.00 Riyals on January 1st 2010, and not 20 000.00.
And Allah knows best.
I pray this example helps.
Q.For a salaried person who get a monthly payment and does not do any other business does the same apply. For. example. On jan 1 2009 i have 1000 SR (nisab value) and then i get salary every month and i make another saving of 1000 SR by Dec 31st 2009. So in this case does the zakah applied on 1000 or 2000 SR?
Zakaah on an employee’s salary
I am an employee with a monthly salary of 2000 Saudi riyals. My family are all dependent on me and I pay all their expenses from my salary. I have a wife, daughter, father and brothers and sisters on whom I spend.
But my question is, how can I pay the zakaah on my wealth when my only source of income is this salary, and all of my salary is spent on my family? So when should I pay may zakaah? Some people say that a salary is like agricultural crops, and one should not wait until one full year has passed before paying it. So when does zakaah become obligatory upon my salary?
Answer:Praise be to Allaah.
If a person has a monthly salary and he spends all of it and has nothing left, so that at the end of the month he has spent all his money, then he does not have to pay zakaah, because for zakaah to be obligatory, one full year must have passed (i.e., one full year from the date of his taking possession of the nisaab, the minimum amount of wealth on which zakaah is due). On this basis, you do not have to pay zakaah, unless you save some of your wealth and that amount reaches the nisaab (threshold or minimum amount), and one year has passed.
With regard to the person who told you that the zakaah on a salary is like the zakaah on agricultural crops and you do not have to wait until one full year has passed before paying it, what he said is not correct.
Q.As most people work for a salary, we think that it is a good idea to describe how zakaah is to be paid on salaries.
Zakaah on the salary of an employee:
The employee with a salary will find himself in one of the following two situations:
1 – Either he spends all of it and does not save anything, in which case he is not obliged to pay zakaah, as in the case of the person who asked this question;
2 – Or he will save some of it, sometimes more and sometimes less. So how is zakaah to be reckoned in this case?
The answer is: if he insists on having all his rights and on not giving any charity to those who deserve it apart from what he is obliged to give, then he should make a schedule of his earnings and write down every amount and the date on which he took possession of it. Then he should pay zakaah for each amount separately when one year has passed from the date on which he took possession of it.
But if he wants an easier method, and wants to be more generous and give precedence to the poor and others who are entitled to zakaah over himself, then he can pay zakaah on all the money he possesses when one year has passed from the date when his wealth first reached the nisaab. This will bring a greater reward and raise him higher in status; it is easier for him and is more generous towards the poor and needy and others who are entitled to zakaah. Whatever extra amount he may pay will be regarded as a “down payment” on the zakaah for any wealth for which one year has not yet passed.
(From Fataawa al-Lajnah al-Daa’imah, 9/280).
For example: a man takes his salary for Muharram, and saves one thousand riyals of it. Then he does likewise in Safar and the remaining months. When Muharram comes in the following year, he looks at all that he has and pays zakaah based on that.
And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Q. My mother has a boutique where she makes clothings and sells them though on a small scale ex: 20-30 pieces monthly maximum or sometimes less than that. She does have some savings out of it. How can we calculate the zakat on that? I'm quite confused about how to start calculating zakat on her clothing merchandise. She does not have a stable sale every month it varies and sometimes no sale at all let alone making profit.
Ans.At the end of your financial zakaah year, value the goods based on the selling price of that day, and work out the zakaah based on that value.
Q.1. what if we lend money for more than one lunar, do we give zakat on that money?
2. when I take a loan from a bank do I give zakat on that money?
3. please give some examples of the point 'for the cause of Allah'
4. can we give zakat to an islamic school who are struggling hard?
5. is it permissible to give my zakat money to a islamic television, for example
PEACE TV?
Answers.1. The Ulamaa have differed heavily in this regard, however the preferred view is that -if you lend money to someone who you know will pay you back, then that money is to be counted in when working out your yearly Zakaah. However you have the choice to pay the Zakaah on the lent money along with the zakaah of your possessed assets, or wait till the money is paid; and once paid, remove 2.5% from the amount and pay it.
The ruling in the first scenario is more virtuous, and the ruling in the second scenario permissible because of an applied leniency as the money is not physically held by you.
And Allah knows best...
2. Zakaah has to be paid on all assets at the end of each 'zakaah financial year'. If the money taken does not have to be paid back immediately, and you possess the nisaab, you include the money taken in your complete calculation.
If the money has to be paid back immediately, and you cannot afford to, then Zakaah is not liable upon you.
3. The Ulamaa have differed in regards to this.
Some have said it is specific to jihaad. Others have said it includes everything that falls under 'the cause of Allah', thus you are allowed to spend on students of knowledge for example.
And Allah knows best...
I remind you to bare in mind the points from the lesson on how to get the greatest rewards from your zakaah.
4. This point falls under the difference of opinion in regards to the indication of the part 'fee sabeel illah' in the verse of the recipients of Zakaah.
Those who regard it to be general allow zakaah to be used for the cause you have described.
5. Answer 4 applies here as well.
Q.May I know the nisaab for As Sa'ima?I got the nisaab for cows which is 30. May I know the camels' and sheep's nisaab?
AsSaaimah refers to any animal that grazes freely..
Thus we have to know which Saaimah you refer to..
Thus if someone has 5 freely grazing camels, then zakaah is waajib upon him when his/her 'zakaah financial year' is up.
And if someone has 30 freely grazing cows, then zakaah is waajib upon him at the end of the 'zakaah financial year'
Q.Yes, that helped, alhamdulillah. What's the nisaab of sheep?
The nisaab of sheep is 40...
Q.Zakaah for a land after completing its first lunar year is given in the previous Ramadan.Shld v give zakaah for the same land in this Ramadan i.e its second lunar yr..?
Zakaah is paid on all your assets every zakaah financial year-end.
So if you have 50 000 pounds and pay zakaah on it in 2009, and at the end of 2010 you still have 50 000- you pay zakaah on the 50 000 again.
The same goes for land...
If the land is an asset to you, and not for personal use- you pay zakaah on the value of the land every year. If you renting out the land; then you pay zakaah on the profit gathered from rent collected every year,and not on the value of the land.
Q.Several have asked this question and insha Allah this post will clarify this point.
200 dirhams is the minimum that one must possess before we say Zakaah is compulsory upon you.If you have 200 dirhams or more...you must pay 2.5% of the amount in Zakaah.
Q.Brother 200 dirham is approximately 34 pounds so when the amount we posses reaches 34 pounds zakah becomes compulsory on us?? my intentions are not to ask any unneccassary questions but just to understand it in depth.
I am glad you have asked this question.
We do not refer to the dirhams used by some countries today. It refers to the dirhams used at the time of the Prophet (SAW)- which in our time is approx. 595g of silver.The value of 595g of silver in your country is the nisaab. Please refer to my post on these forums showing how to work out the nisaab.
Q. so 200 dirhams is the value of 595 grams of silver in the time of the prophet saas
and 20 dinars value of 85 grams of gold in the time of the prophet saas
alhamdulillah this makes it lots clearer as i was wondering why only not one was used like dinar or dirham and then its values applied to the other like in common foreign exchange practice today
i want to add a question on this:
in the text whenever suppose someone doesn t have a special type of camel to pay in zakah, he can give another type of camel as mentioned in the hadith, but add or deduct to that 20 dirhams..these 20 dirhams are at the value in the time of the prophetsaas ..so these 20 dirhams value should be calculated first how much silver were they worth at the time oh the prophet saas, and afterwards calculate the value in today's money, for example in USD.. is this correct
and ca n we appply the same thing whenever in a hadith we fin an amoun t in dirhams or dinars..convert to silver or gold in the time of resulullah saas and then convert that amount in today's money? is it correct?
Baarakallahu feek...
The value of Dinar's and Dirhams is calculate based on their value at the time of the Prophet SAW, and not based on the currencies we have available today, even if it is called Dinar and Dirham today.
Dinars was the name of gold (currency then) and dirham was the silver currency.
We would look at the gold and silver values today in the currency that you use.
Q.In some countries (in the west), Muslim organizations calculate and set the nisaab, such as in the example below. Is this usually accurate?
"The purpose of this exercise is to determine the zakatability of a person's assets. Zakat is an individual obligation, i.e., every
Zakat payer must calculate jointly if each member owns Nisab separately. Nisab is the equivalent value of 3 ounces of gold
today, August 24, 2009 ($ 1022.00 Cdn per ounce). Therefore, the value of Nisab for a Muslim in Canada will be approx. $3,066.00 (Please Check for any variation in gold prices at the time of your calculation.)"
The above was taken from ISNA in Canada. In the United States, a few years ago, the nisaab was approximately $1,000.
BarakAllahu feek.
Assalamualaikum,
Several have asked this question and insha Allah this post will clarify this point.
200 dirhams is the minimum that one must possess before we say Zakaah is compulsory upon you.
If you have 200 dirhams or more...
you must pay 2.5% of the amount in Zakaah.
I pray this offers clarification.
And Allah knows best.
asslamu alaikum,
brother 200 dirham is approximately 34 pounds so when the amount we posses reaches 34 pounds zakah becomes compulsory on us?? my intentions are not to ask any unneccassary questions but just to understand it in depth.
JazakAllah khair
Several have asked this question and insha Allah this post will clarify this point.
200 dirhams is the minimum that one must possess before we say Zakaah is compulsory upon you.
If you have 200 dirhams or more...
you must pay 2.5% of the amount in Zakaah.
I pray this offers clarification.
And Allah knows best.
asslamu alaikum,
brother 200 dirham is approximately 34 pounds so when the amount we posses reaches 34 pounds zakah becomes compulsory on us?? my intentions are not to ask any unneccassary questions but just to understand it in depth.
JazakAllah khair
Wa alaikum salam..
I am glad you have asked this question.
We do not refer to the dirhams used by some countries today. It refers to the dirhams used at the time of the Prophet (SAW)- which in our time is approx. 595g of silver.
The value of 595g of silver in your country is the nisaab.
Please refer to my post on these forums showing how to work out the nisaab.
http://kiu.org/kiu_en/mod/forum/discuss.php?d=559
And Allah knows best.
I am glad you have asked this question.
We do not refer to the dirhams used by some countries today. It refers to the dirhams used at the time of the Prophet (SAW)- which in our time is approx. 595g of silver.
The value of 595g of silver in your country is the nisaab.
Please refer to my post on these forums showing how to work out the nisaab.
http://kiu.org/kiu_en/mod/forum/discuss.php?d=559
And Allah knows best.
so 200 dirhams is the value of 595 grams of silver in the time of the prophet saas
and 20 dinars value of 85 grams of gold in the time of the prophet saas
alhamdulillah this makes it lots clearer as i was wondering why only not one was used like dinar or dirham and then its values applied to the other like in common foreign exchange practice today
i want to add a question on this:
in the text whenever suppose someone doesn t have a special type of camel to pay in zakah, he can give another type of camel as mentioned in the hadith, but add or deduct to that 20 dirhams..these 20 dirhams are at the value in the time of the prophetsaas ..so these 20 dirhams value should be calculated first how much silver were they worth at the time oh the prophet saas, and afterwards calculate the value in today's money, for example in USD.. is this correct
and ca n we appply the same thing whenever in a hadith we fin an amoun t in dirhams or dinars..convert to silver or gold in the time of resulullah saas and then convert that amount in today's money? is it correct?
and 20 dinars value of 85 grams of gold in the time of the prophet saas
alhamdulillah this makes it lots clearer as i was wondering why only not one was used like dinar or dirham and then its values applied to the other like in common foreign exchange practice today
i want to add a question on this:
in the text whenever suppose someone doesn t have a special type of camel to pay in zakah, he can give another type of camel as mentioned in the hadith, but add or deduct to that 20 dirhams..these 20 dirhams are at the value in the time of the prophetsaas ..so these 20 dirhams value should be calculated first how much silver were they worth at the time oh the prophet saas, and afterwards calculate the value in today's money, for example in USD.. is this correct
and ca n we appply the same thing whenever in a hadith we fin an amoun t in dirhams or dinars..convert to silver or gold in the time of resulullah saas and then convert that amount in today's money? is it correct?
Baarakallahu feek...
The value of Dinar's and Dirhams is calculate based on their value at the time of the Prophet SAW, and not based on the currencies we have available today, even if it is called Dinar and Dirham today.
Dinars was the name of gold (currency then) and dirham was the silver currency.
We would look at the gold and silver values today in the currency that you use
The value of Dinar's and Dirhams is calculate based on their value at the time of the Prophet SAW, and not based on the currencies we have available today, even if it is called Dinar and Dirham today.
Dinars was the name of gold (currency then) and dirham was the silver currency.
We would look at the gold and silver values today in the currency that you use
Dead,Janaza,myyat
Q.Rewards that can be gifted to the dead person
1. Can we send Al Fatihah as 'sadaqah' to the dead person? What is it ruling? Is it allowed?(the shaykh mentioned only 3 allowed: Hajj, Umrah and Sadaqah)
2. Can we send Al fatihah or other surah as 'sadaqah' to the person who still alive? etc; to our parents, brothers, sisters or muslims around the world. Is it allowed?
3. What is the ruling of the person reciting Quran when visiting the graveyard? Bidaah or not?
4. Somebody has invite a group of people to have feast at his house (mourning for the dead)and he intended the rewards for the deceased but more than 3 days.(etc: for every 7days, every 40 days, every 100days until 1000 days since the deceased has dead) What is the ruling? Allowed or not?
1. According to the preferred opinion you cannot, as no evidence exists allowing this.
2. There is no evidence showing this as permissible.
3. It is a bid'ah to recite Qur'an at the graveyard as explained by Sheikh Sa'd as there is no mention of this being done by our Prophet SAW.
QI have few unanswered Qs for lesson no 7 too
they are:
1.what are the punishments in the grave for the believer and for the disbeliever?
2.how can we prevent to be punished in the grave?
3.after a person has died, what can his/her relatives do so the dead person's questioning is easy?so that punishments are taken away or lightened on the deceased?what can they do so that the dead person is dealt with kindly n forgiven? all these Qs under point 3 are in the case the dead person was a believer
4.i forgot now exactly what the sheikh said regarding a question he had in lesson 7..but i understood something that we must not raise our hands whilst in doa?..i think this was during normal supplication not during witr like yesterday,s question was..
1. People are punished in their grave for several reasons,
from them is shirk, hypocrisy, not being extra careful whilst urinating, spreading gossip, backbiting, lying, consuming riba, adultery and other sins which have mention in the sunnah of punishment in the grave.
2. Through being righteous and seeking Allah's forgiveness for our mistakes.
3. They should supplicate for him and pay off his debts if he had any. They should spread the good teachings of his, sadaqatul jaariyah and encourage the children of the deceased to be pious and supplicate for their parents.
4. The sheikh here was referring to the dua performed at the grave yard. It should be done individually without raising one's hands.
Q.And also: “Read 'Surah Yaaseen' over your dead.” [An-Nasaa’i, Abu Dawud]
Sheikh..Could you explain the Hadith that was quoted in the Text of SESSION
And also: “Read 'Surah Yaaseen' over your dead.”[An-Nasaa’i, Abu Dawud]
This hadith is weak according to the majority of the Ulamaa.It speaks about reciting surah yaaseen over the one who is still alive but on their death bed.That is what is mean by the term 'over your dead'
1- In regard to factors that obligates performing Ghusl, when the Sheik - Hafidahullah- commented upon the point that mentioned "Death, in the case of a non-martyr" He said " that doesn't mean that the person who washes the dead should perform ghusl
But he didn't comment upon the point which says " Also the Prophet (s) ordered ritual bathing to the one who washes the dead "
So does that mean :the correct view is that performing Ghusl by the person who washes the dead is not recommended?
2- In regard to the Tayammum and the view that it's a replacement of Wudu
what's ment by " you should perform tayamum fo every salaah? Does that mean : for every Fareedah? i.e I can pray the Nawafel related to it with the same tayammum.But when the time of this Fareedah expires I have to re perform tayammum?
or I have to make Tayammum for a particular Fareedah and another one for the Nafelah related to it?
Barakallahu feekum
Wa alaykum salam
According to the preferred scholarly view, it is recommended to take a bath and not compulsory as stated by the author.
In regards to the hadith stated- there are other narrations that state the opposite, thus we understand the command in the hadith you quoted to denote 'mustahab' and not 'waajib'.
This derivation is the job of the specialist in jurisprudic methadology.
In reference to your second question...
Those that say that tayammum is not an actual remover of ritual impurity but only takes the place of water temporarily state that one should perform the tayammum before every type of worship that requires wudhu...
Thus a tayammum for reciting alQur'aan, and a tayammum for Salaah... etc.
I hope this clarifies your question.
According to the preferred scholarly view, it is recommended to take a bath and not compulsory as stated by the author.
In regards to the hadith stated- there are other narrations that state the opposite, thus we understand the command in the hadith you quoted to denote 'mustahab' and not 'waajib'.
This derivation is the job of the specialist in jurisprudic methadology.
In reference to your second question...
Those that say that tayammum is not an actual remover of ritual impurity but only takes the place of water temporarily state that one should perform the tayammum before every type of worship that requires wudhu...
Thus a tayammum for reciting alQur'aan, and a tayammum for Salaah... etc.
I hope this clarifies your question.
