He is asking about the place for Eid prayer

We heard that at the time of the Prophet (peace and blessings of Allaah be upon him), the Eid prayer was held in a musalla (prayer-place) outside the built-up area, because his mosque could not accommodate all the people, and that if there is a mosque that can accommodate the people, then it is better for them to pray there because the mosque is better than anywhere else. Is this correct?.

Praise be to Allaah.

The practical Sunnah of the Prophet (peace and blessings of Allaah be upon him) (i.e., what he did) was to leave his mosque for the Eid prayers and perform these prayers in the musalla that was at the outer gate of Madeenah. See Zaad al-Ma’aad by Ibn al-Qayyim, 1/441.

Shaykh Ahmad Shaakir (may Allaah have mercy on him) said: The views of the scholars concerning that are closely connected:

In Sharh al-Bukhaari, the Hanafi scholar al-‘Ayni discussed the following hadeeth of Abu Sa’eed [al-Khudri]: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to go out to the prayer-place on the day of al-Fitr and al-Adha. The first thing that he did was to pray, then he would move away and stand facing the people, when the people were (still) sitting in their rows, and he would exhort them and advise them and issue commands to them. If he wanted to dispatch an army he would do so, and if he wanted to issue some command, he would do so. Then he would leave.” Abu Sa’eed said: The people continued to do that until I came out with Marwaan when he was the governor of Madeenah, on (the day of) al-Ahda or al-Fitr. When we came to the prayer place, there was the minbar that had been built by Katheer ibn al-Salt.  Marwaan wanted to ascend the minbar; I grabbed his clothes but he pulled away, and he ascended and delivered the khutbah before the prayer. I said to him: “You have changed it, by Allaah.” He said: “O Abu Sa’eed, gone is that which you know.” I said: “By Allaah, what I know is better than that which I do not know.” He said: “The people will not sit and listen to us after the prayer so I did it before the prayer.”

Narrated by al-Bukhaari, 956; Muslim, 889.

Al-‘Ayni said: This shows that we should go out to the prayer-place and not offer the Eid prayer in the mosque except in case of necessity. Ibn Ziyaad narrated that Maalik said: The Sunnah is to go out to the prayer-place except for the people of Makkah, who should pray in the mosque. Continue reading

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20 Facts about Allah (God) in Islam

These are 20 sentences about Allah, the Most High. They tallk about his oneness, attributes, deeds, how he deals with those who obey Him and those who do not, why he sent His messenger, and what about His last message to mankind and jinn (the Quran).

Praise be to Allaah.

1. He is the one God, Who has no partner.
2. Nothing is like Him. He is the Creator, not created, nor a part of His creation.
3. He is All-Powerful, absolutely Just.
4. There is no other entity in the entire universe worthy of worship besides Him.
5. He is First, Last, and Everlasting; He was when nothing was, and will be when nothing else remains.
6. He is the All-Knowing, and All-Merciful, the Supreme, the Sovereign.
7. It is only He Who is capable of granting life to anything.
8. Allah knows what is in our hearts. He knows what we conceal and what we reveal.
9. Allah is very Gracious and kind to His slaves.
10. Allah promises who obey Him to enter Paradise in the hereafter and warned who disobey Him against the Hell.
11. Allah is near and he responds to the invocations of the supplicants.
12. Allah says in the Quran, “Why should Allah punish you if you have thanked (Him) and have believed in Him.”
13. Allah does not forgive setting up partners (in worship) with Him.
14. Allah is the Oft-Forgiving, the Most-Merciful and he is also Severe in punishment.
15. He sent His Messengers (peace be upon them) to guide all of mankind.
16. He sent Muhammad (pbuh) as the last Prophet and Messenger for all mankind.
17. Allah has sent all of His messengers to invite people to worship Him Alone.
18. His book is the Holy Qur’an, the only authentic revealed book in the world that has been kept without change.
19. Allah not only warned us against the Satan but also his footsteps.
20. Allah is with those who fear Him (keep their duty unto Him) and the good-doers. Continue reading

The Imam misses Fajr prayer and argues with them about money issues

Our Imam in the Masjid acts and Behaves in a bad way and I would like to know the ruling on this please.He went against the introduction of new syllabus in madrassa as the masjid did not produce an hafiz in its 30 year history. Also allegation that he is doing sihr on the secretary as he is making the changes.Also the Imam fails numerous times on Fajr prayers, uses phone during Madrassa lessons. Also this imam has been dismissed from three other masjids for bad behaviour and also arguing about money issues. Please advice on the correct ruling. is sit right to pray behind for all, the secretary and should be he dismissed? Are the masjid commitee committing a sin by keeping him?.

Praise be to Allaah.It is important to choose as the imam one who is known for righteousness, decency and keenness to benefit the people, because the post of imam is a noble post and the one who does this task is acting in the stead of the Prophets, caliphs and scholars. The Prophet (blessings and peace of Allaah be upon him) said: “The people should be led by the one who has most knowledge of the Book of Allaah. If they are equal in knowledge of Qur’aan, then by the one who has most knowledge of the Sunnah. If they are equal in knowledge of the Sunnah, then by the one who migrated first. If they are equal in terms of migration, then by the one who entered Islam first” 

Narrated by Muslim (673).

So the Prophet (blessings and peace of Allaah be upon him) chose for the position of imam the best and most perfect.

If the imam has the shortcomings or faults that you have mentioned, then he should not have been appointed as an Imam in the first place and he should be dismissed from the post so long as that will not lead to greater mischief.

Abu Dawood (481) narrated that a man led some people in prayer and spat in the direction of the qiblah whilst the Messenger of Allaah (blessings and peace of Allaah be upon him) was looking on. When he had finished, the Messenger of Allaah (blessings and peace of Allaah be upon him) said: “He should not lead you in prayer.” After that, he wanted to lead them in prayer but they stopped him and told him what the Messenger of Allaah (blessings and peace of Allaah be upon him) hadsaid. He mentioned that to the Messenger of Allaah (blessings and peace of Allaah be upon him) and he said “Yes”, and I (the narrator) think he said: “You offended Allaah and His Messenger.”

the hadeeth was classed as hasan by al-Albaani in Saheeh Abi Dawood. Continue reading

They camp in al-Sharaa’i’ during Hajj and are asking about joining and shortening prayers and Jumu’ah prayer

We are members of the Armed Forces and we participate in the Hajj Mission every year; we stay in the area of al-Sharaa’i for approximately one month, and we are formed into groups that take turns on guard duty in a place that is far away from the camp. Those who are not taking their turn on guard duty stay in the tents, in a state of preparedness for any emergency. Hence we hope that you can advise us as to how those who are staying in the accommodation should pray. Should we join or shorten our prayers or not? Some of the camps have mosques and they want to establish Jumu’ah prayer. Is it obligatory for them to do Jumu’ah prayer? If there is a neighbourhood next to us where Jumu’ah prayer is offered, should we pray with them?.

Praise be to Allaah.So long as you are going to stay in al-Sharaa’i’ for more than four days, then you should offer prayers in full without shortening or joining them, because you come under the same ruling as residents. If you intend to stay for four days or less, or you do not have any particular length of time in mind, then you come under the same rulings as travellers, and you may shorten the four-rak’ah prayers and join them. 

With regard to Jumu’ah, you have to pray it in the nearby mosques if Jumu’ah prayers are held there.

And Allah is the source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote. Continue reading

Should he take his cue from the person next to him if he is unsure about the number of rak’ahs?

It so happens that when I join the prayer late, I forget how many rak’ahs had been done when I joined and how many are left for me to make up, and when I am sure that three or more people have come after me and joined the row with me at the same time… My question is: is it permissible to follow their example with regard to the remaining rak’ahs, especially since it is unlikely that a number of people would forget in the same manner?

Praise be to Allaah.

In the case of doubt as to the number of rak’ahs, one should act on the basis of what is certain, so he should assume the smaller number of rak’ahs. So if he acts according to what is more likely, i.e., what he thinks is most likely to be the case, even by looking at those who are next to him, there is nothing wrong with that, provided that he does sujood al-sahw (prostration of forgetfulness) in either case. Continue reading

Speaking about worldly matters in the mosque

How should one behave, specially in a masjid, when the Adhaan is being called? Are we allowed to talk worldly affairs while it is being called? Are we allowed to excange “Salaam” (greetings) while it is being called?

Praise be to Allaah.

Al-Haakim reported in al-Mustadrak (4/359) that Anas ibn Maalik (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘There will come a time when people will sit in circles in the mosques and they will have no concern except this world. Allaah has no need of them so do not sit with them.’” This is a saheeh hadeeth even though al-Bukhaari and Muslim did not narrate it. Al-Dhahabi said in al-Talkhees that it is saheeh.”

This hadeeth states that this blameworthy deed is disliked, because the mosques are not built for such a purpose. Allaah commanded that mosques should be built to remember Him and to conduct prayers and acts of worship and obedience to Him, such as I’tikaaf (retreat, seclusion for devotion and worship), and different kinds of dhikr such as circles for reciting Qur’aan and seeking knowledge.

On the other hand, there are ahaadeeth that command us to repeat the words of the adhaan after the muezzin, as a mustahabb or encouraged deed, and to set an example of how one should behave when hearing the adhaan. Some people neglect this, and do not realize how much reward they are missing out on and how much they are to blame for that. What sort of hearts must they have?! They hear the remembrance of Allaah then they turn away from Him, and it has no effect on their hearts so that they may fear Him and feel compelled to listen. Continue reading

Dispute in the mosque about making prayers long or short

We have a mosque in the Islamic centre, and there has arisen a dispute among the worshippers about making the prayers long or short. I hope that you can inform us of what is said in the sharee’ah about this matter.

Praise be to Allaah.

It was narrated that Jaabir (may Allaah be pleased with him) said: “Mu’aadh  led his companions in praying ‘isha’ and he made it lengthy. The Prophet (peace and blessings of Allaah be upon him) said: ‘Do you want to be a cause of fitnah? When you lead the people in prayer, recite Wa’l-shamsi wa duhaahaa (al-Shams 91), Sabbih isma rabbik al-A’laa (al-A’laa 87), Iqraa’ bismi Rabbik (al-‘Alaq 96), and Wa’l-layli idha yaghshaa (al-Layl 92).’” (Agreed upon; this version narrated by Muslim).

Al-Haafiz said: Whoever follows the way of the Prophet (peace and blessings of Allaah be upon him) by being brief and complete, no one will complain that he is taking too long. The description of the prayer of the Prophet (peace and blessings of Allaah be upon him) is well-known. Therefore the briefness in prayer which is enjoined is something which is relative, and must be measured against what the Prophet (peace and blessings of Allaah be upon him) did, persisted in and enjoined upon others, not the desires of the members of the congregation. It was narrated in al-Saheehayn that Anas said: “I never prayed behind anyone who made the prayer more brief and more perfect than the Prophet (peace and blessings of Allaah be upon him).”

He said in al-Mubdi’: They evaluated the prayer of the Prophet (peace and blessings of Allaah be upon him) and his sujood lasted the length of time it takes to say Subhaan rabbi al-A’laa ten times. His rukoo’ was of a similar length. And he [the Prophet (peace and blessings of Allaah be upon him)] said: “pray as you have seen me praying.”

Shaykh al-Islam [Ibn Taymiyah] said: he (the imaam) does not have the right to make the prayer longer than what is prescribed. He should usually do what the Prophet (peace and blessings of Allaah be upon him) usually did, and make it longer or shorter according to the circumstances, just as the Prophet (peace and blessings of Allaah be upon him) did.

Ibn ‘Abd al-Barr said: For imaams to keep the prayer brief is a matter on which there is scholarly consensus that it is mustahabb, as long as he meets the condition of making it complete.

The hadeeth of Jaabir quoted above indicates that reciting the soorahs mentioned or similar soorahs is what is considered to be moderate in prayer. What is prescribed is for the rukoo’ and sujood to be of similar length to the recitation.

And Allaah knows best. Continue reading

Saying Aqaamaha Allaahu wa adaamaha (May Allaah make is continually established) when the muezzin says Qad qaamat il-salaah (Prayer is about to begin)

When the muezzin says, Qad qaamat il-salaah (Prayer is about to begin),I hear some people saying Aqaamaha Allaahu wa adaamaha (May Allaah make is continually established). Is it Sunnah to say this?.

Praise be to Allaah.

The scholars differed as to whether it is mustahabb to respond to the muezzin when he recites the iqaamah before prayer. This has been discussed in the answer to question no. 111791.

According to the view that it is mustahabb to respond to the muezzin when he recites the iqaamah as with the adhaan, then one should say Qad qaamat il-salaah (Prayer is about to begin) and not Aqaamaha Allaahu wa adaamaha (May Allaah make is continually established).

Because the Prophet (peace and blessings of Allaah be upon him) enjoined us to say what the muezzin says, and there is no valid report about any exception apart from when the muezzin says Hayya ‘ala al-salaah, hayya ‘ala al-falaah (come to prayer, come to prosperity), when we should say La hawla wa quwwata ila Billaah (there is no power and no strength except with Allaah).

With regard to the hadeeth narrated by Abu Dawood (528) from Abu Umaamah (may Allaah be pleased with him) or from some of the companions of the Prophet (peace and blessings of Allaah be upon him), which says that Bilaal began to recite the iqaamah, and when he said Qad qaamat il-salaah (Prayer is about to begin), the Prophet (peace and blessings of Allaah be upon him) said: Aqaamaha Allaahu wa adaamaha (May Allaah make is continually established), this is a da’eef (weak) hadeeth that is not saheeh. Continue reading

Question from China about the time of iftaar

I am a student, studying in China. The city where I study in is surrounded by mountains from the west side. The Muslim community here depends on the internet to specify the iftaar time. But I prefer watching the sun. So I break my fast when sunsets behind the mountain, then I break my fast and pray Maghrib according to the Sunnah of breaking fast as soon as sun sets, and to oppose what the Jews do as well. Is what I am doing correct? Do I have to go up a very high building as high as the mountain to watch the sun?.

Praise be to Allaah.

It is permissible to use timetables that show the times of prayer so long as it has not been proven that they are wrong. It has been proven that many of them are wrong – if not all of them – with regard to Fajr prayer, and some of them are wrong with regard to ‘Isha’. With regard to Maghrib the mistakes are slight, because it is easy for most people to know what the right time is, and to figure out the mistakes in them, by watching the sun themselves.

Whatever the case, the sign of sunset which is when the fasting person breaks his fast and the time for Maghrib prayer begins is when the disk of the sun actually disappears behind the horizon, not behind mountains or buildings.

The Sahaabah (may Allaah be pleased with them) stated the time of Maghrib as being when the sun disappears in the veil (of night), and they used different phrases to describe that. Some of them said “the sun set” and others said “(the sun) had hidden in the veil (of night)” (cf. Saad 328:32) or “the sun disappeared”. These phrases all convey the same meaning, which is the total disappearance of the sun’s disk.

You do not have to climb up the mountain or to any high place, rather what is meant by sunset for the place where you live is when it disappears below the horizon; when it just disappears behind the mountains, this is not regarded as sunset.

As you cannot see the sun at the time of sunset because of the mountains, you can know the time of its setting from another sign which was mentioned by the Messenger (peace and blessings of Allaah be upon him), which is when darkness comes from the east.

Al-Bukhaari (1954) and Muslim (1100) narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the night comes from here (the east) and the day departs from here (the west), and the sun sets, then it is time for the fasting person to break his fast.” Continue reading

If a person starts to pray regularly after the age of forty, what should he do about the prayers he has missed?

What is the ruling on making up missed prayers in the case of one who was negligent? Among us non-Arabs there are many who may pray one time, then not pray another time, until they reach the age of thirty or thereabouts, then after the age of thirty or forty, they start to pray regularly. Do those who have been negligent about their prayers have to make them up, and does the same apply to Ramadaan fasts?

Praise be to Allaah.

The person who is in this situation is a kaafir guilty of kufr akbar (i.e., he is beyond the pale of Islam), according to the more correct of the two scholarly opinions, so long as he does not deny that the prayer is obligatory. If he does deny this, then he is a kaafir according to the consensus of all scholars. If he repents and starts to pray the obligatory prayers and to fast in Ramadaan, and he continues to do so, then he is considered to be a Muslim, and the prayers and fasts that he deliberately failed to do in the past do not have to be made up, because the Prophet (peace and blessings of Allaah be upon him) said: “Islam wipes out what came before and repentance wipes out what came before”, and because the Sahaabah (may Allaah be pleased with them), when they fought the apostates at the time of [Abu Bakr] al-Siddeeq (may Allaah be pleased with him), they did not tell those who came back to Islam to make up the fasts or prayers, and they [the Sahaabah] are the most knowledgeable of the sharee’ah of Allaah after the Messengers, peace and blessings of Allaah be upon them. Continue reading