Eclipse prayer after dawn

We went out to pray Fajr prayer last Thursday, the fourteenth of Ramadaan, and we saw that the moon was eclipsed. What should we have done?.

Praise be to Allaah.

The sun and moon are two of the signs of Allaah. By means of lunar and solar eclipses, Allaah reminds His slaves of the Day of Resurrection, the Day on which their light will disappear. Allaah says (interpretation of the meaning):

“So, when the sight shall be dazed.

8. And the moon will be eclipsed.

9. And the sun and moon will be joined together (by going one into the other or folded up or deprived of their light)”

[al-Qiyaamah 75:7-9]

So by means of this sign Allaah reminds us of that Day. See also question no. 5901. And the Prophet (peace and blessings of Allaah be upon him) hastened to pray when that happened.

When you saw the eclipse when you were going out for Fajr prayer, you had the choice of starting with the eclipse prayer, as suggested by some scholars, because of the command narrated from the Prophet (peace and blessings of Allaah be upon him) to hasten to do that. But if you started with Fajr first, this is also good because the obligatory prayer should come first. This may also serve an interest, especially since the eclipse could not be seen except at the time of the iqaamah, so it may have been too difficult for the people, especially those who had stayed up at night during the blessed month, if the imam had started with the eclipse prayer. So he started with Fajr prayer, to enable those who wanted to leave to do so, as that would be easier for the people; this is also less likely to cause confusion, especially for those who had come for Fajr and did not know that the imam was going to offer the eclipse prayer. Continue reading

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He recites the soorah after al-Faatihah quietly so that the congregation can recite al-Faatihah

After reciting al-Faatihah in Jumu’ah (Friday) prayers, the Imaam recites part of the following soorah in a low voice, so that those who believe that it is obligatory for members of the congregation to recite al-Faatihah can do so. Then the imaam recites the rest of the soorah out loud. Is this bid’ah?

Praise be to Allaah.

We put this question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him, who answered as follows:

Yes, this is bid’ah. And Allaah knows best. Continue reading

Returning after traveling a short distance and shortening the prayer

If one commences travel and shortens the prayers, then it becomes evident that one must return, and one has only traveled a short distance, what is the ruling on his prayers?

His prayers are valid since the precept to be followed is one’s intention to complete the distance of travel and not actually completing the full distance. The required condition of shortening the prayer is that one resolves in the beginning of his travel to traverse a given distance, and if he both leaves and heads out with such intention then he is permitted to shorten the prayer. Continue reading

If he prays ‘Isha’ with Maghrib at the time of Maghrib, he can pray Witr immediately after that.

If I join Maghrib and ‘Isha’ at the time of Maghrib because of traveling, when should I pray Witr? Should I pray it straight after ‘Isha’ or wait until the time for ‘Isha’ begins?.

Praise be to Allaah.You can pray it straight after praying ‘Isha’. 

It says in Fataawa al-Lajnah al-Daa’imah (8/144):

It is prescribed for travellers and those who are sick to join prayers, and also for non-travellers to join prayers on a rainy night. They may then pray Witr immediately after praying ‘Isha’ when it is joined to Maghrib at the time of Maghrib. Continue reading

Doing one prayer straight after the other when combining two prayers

What is the ruling on doing one prayer straight after the other? Because they delay for a while which may be considered to be an interruption between the two prayers when they join two prayers. What is the ruling on that?

Praise be to Allaah. 

When joining prayers during the time of the first of the two prayers, they should be prayed one after the other. It is OK to have what is regarded as a short break between them, as it was proven that the Prophet (peace and blessings of Allaah be upon him) did that. And he (peace and blessings of Allaah be upon him) said: “Pray as you have seen me praying.” (Narrated by al-Bukhaari, Kitaab al-Adhaan, 631). The correct view is that the intention (niyyah) [i.e., having the intention to combine the prayers before starting the first prayer] is not a condition. But with regard to joining prayers during the time of the second of the two prayers, there is more leeway, because the second prayer is being performed at its right time. But it is better to pray them one after the other, following the example of the Prophet (peace and blessings of Allaah be upon him). And Allaah is the Source of strength. Continue reading

If he does the prostration of forgetfulness after the salaam, should he recite the tashahhud and say salaam again?

If I do the prostration of forgetfulness after saying the salaam at the end of the prayer, do I have to recite the tashahhud and say salaam again?.

Praise be to Allaah.

If a person does the prostration of forgetfulness after the salaam, then he has to say the salaam again, but he does not have to recite the tashahhud again.

al-Bukhaari (482) and Muslim (573) narrated that Muhammad ibn Sireen said: Abu Hurayrah (May Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) led us in one of the afternoon prayers, either Zuhr or ‘Asr, and he said the tasleem after two rak’ahs. Then he went to a plank in the qiblah of the mosque and leaned against it, looking angry. Among the people were Abu Bakr and ‘Umar, but they were too afraid to speak. The people left quickly, saying that the prayer had been shortened. Then Dhu’l-Yadayn stood up and said: O Messenger of Allaah, has the prayer been shortened or did you forget? The Prophet (peace and blessings of Allaah be upon him) looked to his right and his left, then he said: “What did Dhu’l-Yadayn say?” They said: He is right, you only prayed two rak’ahs. So he prayed two more rak’ahs and said the tasleem, then he said takbeer and prostrated, then he said takbeer and sat up, then he said takbeer and prostrated, then he said takbeer and sat up. It was narrated that ‘Imraan ibn Husayn said: Then he said the tasleem.

Muslim (574) narrated from ‘Imraan ibn Husayn (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed ‘Asr and said the tasleem after three rak’ahs, then he went into his house. A man called al-Khirbaaq, who had long arms, stood up and said: O Messenger of Allaah! And he told him what he had done. He came out looking angry, dragging his cloak, and when he reached the people he said: “Is this one telling the truth?” They said: Yes. So he prayed one rak’ah, then he said the tasleem, then he prostrated twice, then he said the tasleem.

Shaykh Muhammad ibn Saalih ibn ‘Uthaymeen (may Allaah have mercy on him) said:

If the prostration comes after the salaam, then he has to say the salaam, then prostrate twice, then say the salaam.

But does he have to recite the tashahhud?

There is a difference of opinion among the scholars concerning this, but the correct view is that he does not have to say the tashahhud. End quote.

Fataawa Ibn ‘Uthaymeen (14/74).

The Standing Committee was asked: Should tashahhud be recited after the prostration of forgetfulness or not, whether one does the prostration of forgetfulness before the salaam or after?

They replied:

It is not prescribed to recite the tashahhud after the prostration of forgetfulness if it is done before the salaam, without a doubt. If it is done after the salaam then there is a difference of opinion among the scholars, but the more correct view is that it is not prescribed because it is not mentioned in the saheeh ahaadeeth. End quote.

Fataawa al-Lajnah al-Daa’imah (7/148). Continue reading

Should he do the prostration of forgetfulness after doing the part of the prayer that he has to make up?

A person who joined the prayer late made the mistake and said the salaam with the imam. Should he do the prostration of forgetfulness after doing the part of the prayer that he has to make up?.

Praise be to Allaah.

Yes, you have to do the prostration of forgetfulness after completing your prayer, because if one who is praying behind an imam makes a mistake, he does not have to do the prostration of forgetfulness unless he joined the prayer late.

Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (4/63):

If he makes a mistake when praying behind the imam, the imam carries his mistake, and neither of them should do the prostration of forgetfulness. There is no difference of scholarly opinion on this point. Shaykh Abu Haamid said: This is the view of all the scholars except Mak-hool, who said: The one who is praying behind an imam should do the prostration of forgetfulness for a mistake that he made. End quote.

The evidence for that is the words of the Prophet (peace and blessings of Allaah be upon him): “The imam has been appointed to be followed, so do not differ from him.” Narrated by al-Bukhaari (722) and Muslim (414).

If the person praying behind an imam does the prostration of forgetfulness, this means that he is differing from the imam.

But if he joined the prayer late, then he may do the prostration of forgetfulness when he has completed his prayer, because he is completing it on his own, so then his prostration of forgetfulness does not mean that he is differing from the imam.

Secondly:

Imam al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (4/64):

If he joins the prayer late, then he makes a mistake after the imam says the salaam, the imam will not carry it for him, because he is no longer following him. End quote.

It says in al-Mawsoo’ah al-Fiqhiyyah (8/206):

If the person who joined the prayer late says the salaam after the imam by mistake, he should continue making up what he has missed of his prayer and do the prostration of forgetfulness. End quote.

Shaykh al-Sa’di (may Allaah have mercy on him) said:

If he joined the prayer late and he makes a mistake in the part of the prayer that he is making up, then he has to do the prostration of forgetfulness. End quote.

Fataawa al-Sa’di (157).

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (14/ no. 698):

If the person praying behind the imam makes a mistake in his prayer, and he joined the prayer late, he has to do the prostration of forgetfulness if his mistake is one that requires the prostration of forgetfulness. End quote.

That includes the person who joined the prayer late saying the salaam after the imam by mistake. In that case he has to stand up and offer the part of the prayer that he missed, then do the prostration of forgetfulness.

And Allaah knows best. Continue reading

Is there a Tashahhud after Sujood al-Sahw?

Should one repeat the Tashahhud after sujuud As-Sahw?

Praise be to Allaah.

There is no tashahhud after sujood al-sahw, because the Messenger of Allaah (peace and blessings of Allaah be upon him) did not do that, as is indicated by the saheeh ahaadeeth (see question # 211). If he had done that, he would have taught it to his companions would have said so, and they would have narrated it to others. And he (peace and blessings of Allaah be upon him) said: “Pray as you have seen me praying.”

Shaykh Ibn Qudaamah said:

“Ibn Seereen and Ibn al-Mundhir said (concerning sujood al-sahw): there is tasleem [saying salaam] in them but there is no tashahhud.

Ibn al-Mundhir said: the tasleem [in sujood al-sahw] is proven from more than one isnaad, but there is some dispute concerning the tashahhud.”

(al-Mughni, 2/431, 432)

According to al-Nawawi, among the things we learn from the hadeeth of Dhoo’l-Yadayn are:

That sujood al-Sahw was done at the time of the Prophet (peace and blessings of Allaah be upon him).

That it consists of two prostrations, and that one should say Takbeer (“Allaahu akbar”) for each prostration. They are like the prostrations of prayer, because they are called sujood, and if they had been different, he would have explained that. One should say salaam after doing sujood al-sahw, but there is no tashahhud, and if one has to do sujood al-sahw because of doing something extra in the prayer, this should be done after the salaam.

(Sharh Muslim, 5/71).

And Allaah knows best. Continue reading

The imam sat briefly after the third rak’ah and the people praying behind him alerted him to that; should he do the prostration of forgetfulness?

In a prayer consists of four raka’at, the imam forgot and sat for a little while after the third raka’ah for tashahhud, thinking that it is the fourth raka’ah. The congregation reminded him by tasbeeh, so he quickly stood up for the fourth raka’ah. The congregation stood up before the imam for the fourth raka’ah as they are not used to their imam sitting for isterahah (rest). The imam now does not know that they stood up before him, and he did not prostrate for forgetting in the end of the prayer as he knows it is permissible to sit between the third and fourth raka’ah for isterahah. What is the ruling on this prayer as for the imam and the congregation?.

Praise be to Allaah.

If the matter is as you describe, then the members of the congregation do not have to do anything for standing up before the imam, thinking that the imam had said the takbeer for standing up for the fourth rak’ah.

As for the imam, he should have done the prostration of forgetfulness, because he sat with the intention of reciting the tashahhud, not with the intention of resting.

It says in Kashshaaf al-Qinaa’ (1/395): If the worshipper deliberately does some additional action in the prayer, such as standing, sitting, bowing or prostrating, then the prayer is invalidated according to scholarly consensus, because he has spoiled the order of the prayer and changed its form.

But if he adds that by mistake, even if the sitting that he added at the wrong place was the length of sitting for a rest immediately after a rak’ah, such as if he sat immediately after it for the tashahhud – whether or not we say that it is mustahabb to sit for a rest – because he did not intend that when he sat, rather he intended to recite the tashahhud by mistake, then it is obligatory for him to do the prostration of forgetfulness, because the Prophet (peace and blessings of Allaah be upon him) said, according to the hadeeth of Ibn Mas’ood (may Allaah be pleased with him): If a man adds or omits something in his prayer, let him prostrate twice.” Narrated by Muslim. End quote.

But if the imam did not do the prostration of forgetfulness, thinking that he did not have to do it, or because he forgot to do it, then his prayer is still valid.

And Allaah knows best. Continue reading

Ruling on naming a mosque after a specific person

It is known that naming mosques after specific people is not liked and is regarded as makrooh. What is your opinion on that? If that is true, then what is your view on naming the mosque of Sayyidah Zaynab after her, and the mosque of al-Husayn and the mosque of Ahmad al-Rifaa’i?.

Praise be to Allaah.

What you have mentioned about the naming of mosques after specific people being makrooh is the opinion of some scholars, but the majority of scholars regarded that as permissible, not makrooh.

Imam al-Bukhaari said:

CHAPTER: Can it be said “The Mosque of Banu So and so”?, then he quoted the hadeeth of Ibn ‘Umar, that the Messenger of Allaah (peace and blessings of Allaah be upon him) organized a race for horses that had been made lean between al-Hafya’ and Thaniyat al-Wadaa’, and another race for horses that had not been made lean between al-Thaniyah and the mosque of Banu Ruzayq, and ‘Abd-Allaah ibn ‘Umar was among those who took part in the race.

Al-Haafiz ibn Hajar said in Fath al-Baari:

From this it may be understood that it is permissible to attribute a mosque to its builder or to those who worship in it. Similarly, it is permissible to attribute good deeds to those who do them. The author (Imam al-Bukhaari) put the heading of this chapter in the form of a question to indicate that there is a possibility that this attribution of the mosque to that tribe is something that was either known to the Prophet (peace and blessings of Allaah be upon him) and it happened during his lifetime, or it happened after he had died, but the former is more likely, and the majority are of the view that it is permissible. The one who disagreed with that is Ibraaheem al-Nakha’i, as Ibn Abi Shaybah narrated that he regarded it as makrooh to say “the mosque of Banu So and so” or “the musalla (prayer prayer) of Banu So and so,” because Allaah says (interpretation of the meaning): “And the mosques are for Allaah (Alone)” [al-Jinn 72:18]. His response was that the possessive in such cases is purpose of distinguishing it (from other mosques) and does not indicate ownership. End quote.

Ibn al-‘Arabi said in Ahkaam al-Qur’aan (4/277):

Although the mosques belong to Allaah by way of ownership and honouring, they may be attributed to others as a means of identification, so it may be said: The mosque of so and so. End quote.

Al-Nawawi said in al-Majmoo’ (2/208):

There is nothing wrong with saying The mosque of So and so, or The Mosque of Banu So and so, by way of identification. End quote.

Based on this, there is nothing wrong with calling a mosque by the name of a specific person such as the one who built it or prayed in it. Similarly there is nothing wrong with giving the name of a Muslim scholar or prominent Muslim figure to a mosque by way of identification only, but a mosque should not be given the name of someone who is known for bid’ah, because that is venerating him and encouraging the common folk to follow his way. And Allaah knows best. Continue reading