What you should do in the following situations

What you should do in the following situations

English Translation

Book by Sheikh Muhammed Salih Al-Munajjid

Contents:

Introduction

1. Tahaarah (purity and cleanliness)
Paint or dirt on hands when making wudoo’
Dressings on wounds
Traces of janaabah on clothes
Janaabah whilst travelling
Bleeding after miscarriage – nifaas or not?

2. Salaah (prayer)

Waswaas (insinuating thoughts from Shaytaan)
What if something happens during prayer?
Call of nature when the iqaamah is given
Doubts about passing wind
If adhaan for fajr is given whilst one is praying witr
Missed ‘asr and reaches masjid after maghrib prayer has started
Traveller joining congregation without knowing if imaam is also a traveller
Being unable to stand for the rest of the prayer
A knock on the door when one is praying, or a mother seeing her child do something dangerous
Responding to salaam when praying
Joining a prayer in progress
Not hastening unduly to join a prayer in progress
Breaking wind during Friday prayer
When one has already prayed and comes to another mosque to find the people there praying
Still praying sunnah when the iqaamah is given
Being informed of the correct direction of the qiblah whilst praying
Falling behind when praying in congregation
When the imaam nullifies his wudoo’
When the imaam’s ‘awrah becomes uncovered
Realizing that one’s wudoo’ is invalid because of wiping over socks when doing so is no longer acceptable
When the imaam forgets the ending of an aayah
Intending to pray for rain, then it rains before the people start the prayer
Feeling sleepy when listening to Friday sermon

3. Rulings about forgetfulness during prayer

Doubt about number of rak’ahs prayed
Imaam remembers that he forgot to recite al-Faatihah during a silent rak’ah
A member of a congregation forgetting to recite al-Faatihah, or joining a prayer at the moment of rukoo’
Raising one’s head from rukoo’, then realizing that one forgot to say the tasbeeh
Forgetting the first tashahhud
Imaam says the salaam then makes prostrations of forgetfulness, but a latecomer stands up to complete
the prayer
Imaam makes a mistake but does not understand what the congregation is referring to when they say “Subhaan Allaah” to draw his attention to it

4. Miscellaneous rulings

Forgetting to wear ihraam for Hajj or ‘Umrah
Interruption of tawaaf or sa’ee
Burial of one who dies at sea
Changing money (same currency)
Being asked to do something at work that is against Islamic teachings

5. General behaviour and sunnah of the Prophet (peace and blessings of Allaah be upon him)

The proper way to thank Allaah
Accepting money or property received without asking for it
Asking a Muslim host about food or drink he serves
Walking with only one shoe when the other is damaged
Good dreams
Bad dreams
Being affected by seeing a woman
Sitting between the sun and the shade is not allowed
When illness strikes one’s family
If one’s children or family members lie
When telling the truth is not the best option

Introduction

Praise be to Allaah, the Lord of the Worlds, and peace and blessings be upon the most noble of the Prophets and Messengers, our Prophet Muhammad, and upon all his family and companions.

The Muslim may be faced with a number of emergency situations in his life, where he needs an immediate answer as to how he should act in that particular situation. In most cases, however, it is not possible to look for or ask about the appropriate Islamic rulings at that time. Continue reading

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He gave false witness – what should he do?

In 1408 AH there was an accident when the car which my brother was driving overturned. There were four people with him, two of whom died. All were unmarried. The family of the first forfeited the diyah (blood money) and did not take it. The father of the second took the full amount of diyah. The mother of the dead boy had died giving birth to him, and he was young, He had a paternal grandmother and a maternal grandmother. They were not given the diyah, because when the court ruled that diyah should be paid, they asked for witnesses to state whether he had heirs other than his father, and I was one of the witnesses. We testified that he had no heir apart from his father, because we were afraid that the court might demand that the grandmothers, who were very old, attend court, and because we were unaware of the rights of inheritance.
What do I have to do, knowing that the father of the one who died is poor and has nothing?

Praise be to Allaah.

Undoubtedly you have dome something which is a major sin, namely giving false testimony or bearing false witness, especially since it has caused the loss of rights of some of the heirs of the deceased.

It was narrated that Abu Bakrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Shall I not tell you of the greatest of major sins?” We said, “Yes indeed, O Messenger of Allaah.” He said, “Associating others with Allaah (shirk) and disobedience towards parents.” He was reclining, but then he sat up and said, “And false speech and false witness, and false speech and false witness,” and he kept on saying it until I thought he would never stop.

(Narrated by al-Bukhaari, 5631; Muslim, 87).

So we say to the brother who asked this question: if the father has given the two grandmothers their share of the inheritance, then you have to repent and seek forgiveness from Allaah for having given false witness, but you do not have to go to the court and announce that. You have to conceal that which Allaah has concealed.

But if the father took all the money himself and did not give the grandmothers their rightful share, then you must try to convince him to give them what is their due. If he does that, then all well and good, otherwise you have to go to the court, tell them that you lied, and suffer the consequences of your sin. In this way you will restore to people what is rightfully theirs.

There is no expiation for false witness apart from repentance and restoring people’s rights, if that false testimony resulted in depriving others of what was rightfully theirs.

The judge or qaadi has the right to impose whatever ta’zeer punishment he sees fit for the one who bore false witness.

And Allaah knows best. Continue reading

What should a non-Arab do for the adhkaar in salaah?

I have become Muslim, al-hamdu-Lillaah, but I do not know Arabic. What should I do with regard to the adhkaar (phrases praising Allaah) in the prayer and reading Qur’aan in Arabic?

Praise be to Allaah.

The majority of fuqaha’ say that if the non-Arab can speak Arabic, he should not recite Takbeer (saying “Allaahu akbar (Allaah is Most Great)”) in any other language. The evidence for this is that the texts instruct this particular wording, which is Arabic, and that the Prophet (peace and blessings of Allaah be upon him) did not do it any other way.

But if a non-Arab cannot speak Arabic and is unable to pronounce it, then according to the majority of fuqaha’ it is OK for him to say the Takbeer in his own language after it has been translated from Arabic, according to the statements of the Shaafa’is and Hanbalis, no matter what the language is. The Takbeer is remembrance or mentioning of Allaah, and Allaah can be remembered or mentioned in every language, so a language other than Arabic is an alternative, and the person has to learn how to say it in the other language. There is some controversy as to whether all of the adhkaar of the prayer, such as tashahhud, qunoot, du’aa’, and the tasbeehaat in rukoo’ and sujood may be said in languages other than Arabic.

With regard to reading Qur’aan, the majority say that it is not permissible to read it in any language other than Arabic. The evidence for this is the aayah (interpretation of the meaning):

“Verily, We have sent it down as an Arabic Qur’aan…” [Yoosuf 12:2]

Moreover, the Qur’aan is a miracle in its wording and its meaning; if it is changed, this is no longer the case, and it is no longer Qur’aan but an interpretation (tafseer). (al-Mawsoo’ah al-Fiqhiyyah, part 5: A’jami). Continue reading

What should the person praying behind an imam do if he recites a verse in which there is a sajdah (prostration)?

What should I do if I recite a soorah in which there is a sajdah when I am praying behind an imam?.

Praise be to Allaah.You should not prostrate, because following the imam is obligatory and the prostration of recitation is Sunnah. If a person is praying behind an imam, it is not permissible for him to prostrate, and if he prostrates deliberately although he knows that that is not permissible, then his prayer becomes invalid. End quote. Continue reading

They travelled for twenty days during which they shortened their prayers. Do they have to make them up?

During the summer vacation we went on a trip for twenty days, and during this time we shortened our prayers because the Sahaabah (may Allaah be pleased with them) went on trips for six months and shortened their prayers. Is this view correct? Do we have to make up the days that have passed?.

Praise be to Allaah.Firstly: 

The majority of scholars are of the view that a traveller may avail himself of the concessions of travel so long as he is not staying in the place to which he has gone for four or more days, whether he travels for work, medical treatment, a vacation or any other reason.

See the answer to question no. 21091.

Ibn Qudaamah (may Allaah have mercy on him) said: The well known view of Ahmad (may Allaah have mercy on him) is that the period during which the traveller must perform his prayers in full with the intention of staying is a period in which there are more than twenty-one prayers. And it was narrated from him that if he intends to stay for more than four days he must perform his prayers in full, but if he intends to stay less than that, he may shorten them. This is also the view of Maalik and al-Shaafa’i. End quote from al-Mughni (2/65).

It says in Fataawa al-Lajnah al-Daa’imah (8/109): the basic principle is that the traveller who is actually travelling is the one who is granted a concession allowing him to shorten the four-rak’ah prayers, because Allaah says (interpretation of the meaning):

“And when you (Muslims) travel in the land, there is no sin on you if you shorten As‑Salaah (the prayer)”

[al-Nisa’ 4:101]

and Ya’la ibn Umayyah said: I said to ‘Umar ibn al-Khattaab (may Allaah be pleased with him): “ ‘And when you (Muslims) travel in the land, there is no sin on you if you shorten As‑Salaah (the prayer) if you fear that the disbelievers may put you in trial (attack you),’” He said: I wondered the same thing as you, and I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about it, and he said: “It is a charity that Allaah has bestowed upon you, so accept His charity.” Narrated by Muslim.

The one who stays in a place for four days and nights or less also comes under the ruling of the traveller who is actually travelling, because it is proven in the hadeeth of Jaabir and Ibn ‘Abbaas (may Allaah be pleased with them) that the Prophet (peace and blessings of Allaah be upon him) came to Makkah on the fourth of Dhu’l-Hijjah for the Farewell Pilgrimage, and he (peace and blessings of Allaah be upon him) stayed for the fourth, fifth, sixth and seventh, and he prayed Fajr in al-Abtah on the eighth day, and he shortened his prayers during those days. He had formed the intention to stay, as is well known. So everyone who travels and intends to stay for this length of time that the Prophet (peace and blessings of Allaah be upon him) stayed, or less, may shorten his prayers. Whoever intends to stay longer than that should offer the prayers in full, because he does not come under the heading of a traveler.

But if a person stays for longer than four days during his trip and has not formed the intention to stay, rather he has resolved that when he has finished his business he will go back, like one who stays in a place to engage in jihad against the enemy, or has been detained by the authorities or by sickness, but he has resolved that when the jihad ends with victory or a peace treaty, or the sickness or enemy power that is keeping him there ends, or he sells all his goods and so on, he will go back, then he is regarded as a traveller, and he may shorten the four-rak’ah prayers, even if that period is long, because it is proven that the Prophet (peace and blessings of Allaah be upon him) stayed in Makkah during the year of the Conquest for nineteen days, during which he shortened his prayers, and he stayed in Tabook for twenty days to fight the Christians, and he led his companions in shortened prayers, because he had not resolved to stay, rather his intention was to leave once he had finished his business. End quote. Continue reading

Do the rulings on travellers apply to one who intends to stay for three days?

I am going to travel for ‘Umrah for a short time – three days. Do the rulings on travellers apply to me, and can I shorten my prayers during my stay in Makkah?.

Praise be to Allaah.The scholars differed concerning the length of time during which, if a traveller stays in a place, he may shorten his prayers. Shaykh Ibn ‘Uthaymeen said: 

This is one of the issues concerning which the scholars differed, and there are more then twenty different scholarly opinions. The reason for that is that there is no definitive evidence that would dispel confusion. Hence the views of the scholars differed. I will mention the views of the main madhhabs:

1 – The view of the Hanbalis (may Allaah have mercy on them) is that if a person intends to stay for more than four days, the ruling on travel no longer applies to him and he must offer the prayers in full.

2 – The view of al-Shaafa’i and Maalik is that if he intends to stay for four days or more, then he must offer the prayers in full, but the day of arrival and the day of departure are not included in that. Based on that, the total number of days during which one may shorten prayers is six days: the day of arrival, the day of departure, and the four days in between.

3 – The view of Abu Haneefah is that if he intends to stay for more than fifteen days he should offer the prayers in full, and if he intends to stay for a shorter time then he may shorten his prayers.

Al-Sharh al-Mumti’, 4/545

So it is clear that the views of the main madhhabs are agreed that it is permissible to shorten one’s prayers if one intends to stay for three days or less.

See al-Majmoo’, 3/171; Bidaayat al-Mujtahid, 1/168.

Al-Haafiz ibn Hajar said in his commentary on the hadeeth of al-‘Ala’ ibn al-Hadrami, according to which the Prophet (peace and blessings of Allaah be upon him) said: “Three days for the muhaajir after returning from Mina.”  (Narrated by al-Bukhaari, 3933 and Muslim, 1352):

What this hadeeth refers to is that staying Makkah was forbidden to one who had migrated therefrom before the Conquest, but it was permitted to those who went there for Hajj or ‘Umrah to stay after completing the rituals (of Hajj or ‘Umrah) for three days and no more. It was understood from this that if a person stays for three days, the rulings on travellers still apply to him.

Fath al-Baari, 7/267.

If your stay is not going to exceed three days, then you can avail yourself of the concession granted to travellers according to the four madhhabs. And Allaah knows best.

See also question no. 21091. Continue reading

She cannot do rukoo’ and sujood when she prays

My question is about prayers.I hurt my back and hip in an accident some time ago and am now unable to bow down in rukoo and sujood.How may I say my salat?I feel very guilty and sad about this.However I have been advised not to bow down as it increase my injury.Please advise.
Jazaak allah.

Praise be to Allaah.

Al-Bukhaari narrated in his Saheeh:

‘Imraan ibn Husayn said: “I had haemorrhoids and I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about that. He said, ‘Pray standing; if you cannot do that, then (pray) sitting; if you cannot do that then (pray) on your side.” (Saheeh al-Bukhaari, 1066).

If you can stand up, then do not sit, unless that is too difficult for you. If you sit because it is too difficult to stand, you will still have the full reward.

Abu Moosa al-Ash’ari reported that the Prophet (peace and blessings of Allaah be upon him) said: “If a person gets sick or travels, he will have the same reward as when he was healthy or not travelling.” (Narrated by al-Bukhaari, 2834).

With regard to rukoo’ and sujood, you do not have to do them because you are not able to do them, since bowing would cause you harm. You should try to lean forward as much as you can for rukoo’ and sujood, making the sujood lower than the rukoo’ by nodding or gesturing. The Prophet (peace and blessings of Allaah be upon him) said: “Put your forehead on the ground if you can, otherwise use nods or gestures, and make your sujood lower than your rukoo’.” Shaykh al-Albaani said: this was narrated by al-Tabaraani, al-Bazzaar, Ibn al-Sammaak in his hadeeth (67/2) and al-Bayhaqi. Its isnaad is saheeh as I explained in al-Saheehah (323). Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him), p. 79.

Ibn Qudaamah said in the text of al-‘Umdah: “If a person is unable to do rukoo’ or sujood, he should indicate them by nods or gestures.” (al-‘Umdah Sharh al-‘Iddah, p. 126)

If you cannot even nod or gesture, then pray according to your situation; your rukoo’ and sujood could be by intention only, when you reach them and recite the appropriate adhkaar in them. Allaah burdens not a person beyond his scope and He has not laid upon you in religion any hardship. And Allaah knows best. Continue reading

What should a person do if it is too hard for him when the imam prostrates for a long time?

If it is too hard for me when the imam prostrates for a long time, what should I do? Should I prostrate with the imam then rise before him, or delay prostrating behind him?.

Praise be to Allaah.

If he cannot prostrate from the time when the imam says the takbeer until he rises, then he should prostrate with the imam, then if it becomes too hard for him to continue prostrating, he may rise a little but stay as close as possible to the ground, and this will not mean that he is differing from his imam. If he cannot prostrate on the ground, then he may prostrate as close as he can to the ground. End quote.

Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him). Continue reading

Should a worshipper do sujood al-sahw in a naafil prayer?

Is it correct to do sujood al-sahw (prostration of forgetfulness) in a mustahabb prayer such as a naafil prayer?.

Praise be to Allaah.

It is prescribed to do sujood al-sahw in naafil prayers just as it is prescribed to do it in the obligatory prayers when there is a reason for doing it.

This is the view of the majority of scholars ancient and modern, because of the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “If any one of you forgets [something in the prayer], let him do two prostrations.” Narrated by Muslim, 402

Also, correcting the prayer and annoying the Shaytaan are things which may be needed in the naafil prayers just as in the obligatory prayers.

Some scholars – including Ibn Sireen, Qutaadah, ‘Ata’ and a number of the companions of al-Shaafa’i were of the view that there is no sujood al-sahw in voluntary (naafil) prayers. But the correct view is that of the majority.

Al-Bukhaari (may Allaah have mercy on him) said in his Saheeh: “Bab al-Sahw fi’l-fard wa’l-tatawwu’ (Chapter on forgetfulness in obligatory and voluntary (prayers)). Ibn ‘Abbaas (may Allaah be pleased with him) did two prostrations after Witr, and al-Haafiz said in al-Fath, commenting on the report of Ibn ‘Abbaas: this was narrated by Ibn Abi Shaybah with a saheeh isnaad.

The point of quoting what Ibn ‘Abbaas did is that Witr is not obligatory, but Ibn ‘Abbaas did sujood al-sahw in it, which indicates that sujood al-sahw should be done in both obligatory and naafil prayers.

Shaykh Ibn ‘Uthaymeen said: Sujood al-sahw is two sajdahs (prostrations), and should be done in both obligatory and naafil prayers if there is a reason for doing it.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 14/68

See Kitaab Sujood al-Sahw fi Daw’ al-Kitaab wa’l-Sunnah al-Muttaharah by Shaykh ‘Abd-Allaah al-Tayyaar. 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