Should women be prevented from taking their children to the mosque?

Is it permissible to ban women from taking their children to the mosque with them for Taraweeh prayer?.

Praise be to Allaah.

Women should not be banned from bringing their children to the mosque in Ramadaan, The Sunnah indicates that women used to come to the mosque, bringing their children, at the time of the Prophet (peace and blessings of Allaah be upon him), because of the hadeeth “I start to pray, intending to make it long, then I hear the crying of a child so I make it short lest I cause hardship to his mother.” And the Prophet (peace and blessings of Allaah be upon him) carried Umaamah during an obligatory prayer when he was leading the people in prayer in the mosque.

But they have to try to protect the mosque from najaasah (impurities) and also pay attention to the children’s rights such as sleep and so on. End quote.

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

Fataawa al-Shaykh Muhammad ibn Ibraaheem (4/214).

See also the fatwa of Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) concerning that in the answer to question no. 11605.

Can a boy be sent back from the first row if he joins it?

If a young boy goes to the first row for the prayer, is it permissible for us to send him back so that a grown man can pray in his place?.

Praise be to Allaah.

The Messenger (blessings and peace of Allaah be upon him) enjoined that people of knowledge and virtue should come forward to pray and should be close to him. He said: “Let those who are most wise and dignified be closest to me, then those who come after them, then those who come after them.” Narrated by Muslim (432).

But this hadeeth does not mean that others are prohibited from coming forward; rather it is meant to encourage those who are most wise and dignified to come forward to pray so that they will be behind the imam, in the first rows. But if they are lazy and fail to attend the prayer, then whoever gets to the front row or behind the imam first is more entitled to it, even if he is a young boy.

Ibn Hajr al-Haytami said in al-Isnaaf (2/41):

Al-Majd ibn Taymiyah favoured the view that the boy should not be sent back from his place if he got there first. He said: and this is the correct view.

Shaykh Ibn Baaz said: The correct view is that if they — meaning boys — come in the front rows, it is not permissible to send them back, and if they get to the front row or the second row first, then those who come after them should not make them stand up and move, because they attained the right first that others did not attain. So it is not permissible to send them back because of the general meaning of the hadeeths which speak about that, because making them move back will put them off prayer and will put them off competing in that, and that is not appropriate.

But if people have come together for a trip or for some other reason, then the men should form rows first and the boys second, then the women after them if there are women present. But as for taking them out of the row so that adults who came after them can take their place, that is not permissible.

With regard to the words of the Prophet (blessings and peace of Allaah be upon him), “Let those who are most wise and dignified be closest to me”, what is meant is to encourage those who are wise and most dignified to hasten to come to prayer and to be in the forefront of the people. It does not mean that those who got there before them should be pushed back for their sake. End quote.

Majmoo’ Fataawa al-Shaykh Ibn Baaz (12/400).

The ruling on giving the adhaan from the radio

What is the ruling on giving the adhaan from the radio, i.e., when the time for the adhaan comes, a person turns on the radio and puts it in front of the microphone, instead of the muezzin giving the call himself?.

Praise be to Allaah.

If the adhaan is given from a cassette recorder, or from the radio, or from one place and conveyed by mechanical means to other mosques, this is an innovation (bid’ah).

The scholars of the Standing Committee were asked:

Is the adhaan Sunnah for the prescribed obligatory prayers, and what is the ruling on giving it from a cassette recorder if there is no muezzin who can do it properly?

They replied:

The adhaan is fard kifaayah (a communal obligation), in addition to it being an announcement that the time for prayer has begun and an invitation to come and pray. It is not sufficient to play a recording of the adhaan when the time for prayer comes. The Muslims in all areas in which regular prayer is established have to appoint one of their number who can do it properly when the time for prayer begins.

Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi and Shaykh ‘Abd-Allaah ibn Ghadyaan. They were also asked:

I have heard that some people in Muslim countries record the adhaan from the Two Holy Sanctuaries and broadcast that by loudspeaker instead of the muezzin giving the adhaan. Is the prayer permissible (if this is done)? Please quote evidence from the Qur’aan and Sunnah, with simple commentary.

They replied:

It is not sufficient for the adhaan which is prescribed for the obligatory prayers to be given by means of a tape on which the adhaan is recorded. Rather the muezzin has to give the call to prayer himself, because it was proven that the Prophet (peace and blessings of Allaah be upon him) commanded that the adhaan be given, and the basic principle concerning a command is that it is obligatory.

Fataawa al-Lajnah al-Daa’imah, 6/66, 67

The Islamic Fiqh Council of the Muslim World League issued a statement, during its ninth conference in Makkah al-Mukarramah in 1406 AH, as follows:

Broadcasting the adhaan from the mosques when the time for prayer begins by means of a recorder and the like is not sufficient and is not permissible with regard to this act of worship. This does not count as the proper adhaan as prescribed in sharee’ah. The Muslims must give the adhaan directly for each and every time of prayer, in each mosque, in the manner that has been passed down from generation to generation among the Muslims from the time of our Prophet and Messenger Muhammad (peace and blessings of Allaah be upon him) until the present.

And Allaah knows best.

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.”

Eating the food of one whose income comes from selling wine

if one of our friends sells wine in his shop….infact wine is the basic thing being sold at his shop and he does not pray either …then r we allowed to eat at his house.…

Praise be to Allaah.

It is not permissible for a Muslim woman to be friends with a man who is a “stranger” to her (i.e. he is not her mahram). The one who does not pray is not a Muslim, because of the hadeeth, “All that stands between a man and kufr is his giving up prayer.” If the source of his wealth is haraam, then do not eat at his house. This man who is not your mahram is a kaafir because he does not pray, and the source of his wealth is haraam, so what good is there in keeping company with him and eating his food? Fear Allaah and keep away from him at once. We ask Allaah to keep you safe and sound.

When should a child be stopped from passing in front of a person who is praying?

From what age do we have to prevent a baby/small child from passing between us and our sutrah,further if despite our efforts to stop them they still pass has our salaah been broken?.

Praise be to Allaah.

The Muslim should strive to have a sutrah (screen) in front of him when he prays, whether he is leading the prayers or praying alone. He should also try not to let anyone or anything pass in front of him, because the Prophet (peace and blessings of Allaah be upon him) said: “When any one of you prays facing an object that he is using to screen him from the people, and someone wants to pass in front of him, let him push him away, and if he insists let him fight him, for he is no more than a devil.” (Narrated by al-Bukhaari, al-Salaah, 509; Muslim, al-Salaah, 505).

With regard to young children, they should also be prevented from passing, because of the general meaning of the evidence and because it was narrated from ‘Amr ibn Shu’ayb from his father that his grandfather said: “We stopped with the Messenger of Allaah (peace and blessings of Allaah be upon him) in Thaniyat Adhaakhir and the time for prayer came, so we prayed facing a wall. The Prophet (peace and blessings of Allaah be upon him) faced the wall and we were behind him. An animal came and wanted to pass in front of him, and he kept pushing it back until his stomach touched the wall, then it passed behind him.” (Narrated by Abu Dawood, 807; classed as saheeh by al-Albaani). This indicates that stopping others from passing in front is not restricted only to stopping adults or those of sound mind.

But if the worshipper tries his hardest to stop the one who wants to pass in front of him and is unable to stop him, what is the ruling in this case?

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

“The sin is on the one who passes in front of him. If you did what the Prophet (peace and blessings of Allaah be upon him) commanded but were unable to stop the one who wanted to pass in front of you, then your prayer is not affected.”

Al-Sharh al-Mumti’, p. 343.

Should the person praying behind the imam say Sami’a Allaahu liman hamidah when rising from bowing?

I read in a flyer that when finishing bowing, the imam and the one who is praying behind him should both say “Sami’a Allaahu liman hamidah (Allaah hears the one who praises Him)” then after that those who are praying behind the imam should say “Allaahumma Rabbana laka’l-hamd (O Allaah, our Lord, to You be praise).” This is different from what we grew up with, which is that the imam only should say “Sami’a Allaahu liman hamidah,” and those who are praying behind him should respond: “Allahummah Rabbana laka’l-hamd.”
Please advise us, may Allaah reward you.

Praise be to Allaah.

Firstly:

Tasmee’ (saying Sami’a Allaahu liman hamidah) when rising from bowing and tahmeed (praising Allaah by saying Allaahumma Rabbana wa laka’l-hamd) when standing up straight are Sunnah and are mustahabb according to the majority of scholars. The Hanbalis are of the view that they are obligatory, and the correct view is that they are obligatory.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’ (3/433):

The evidence for that (i.e., that it is obligatory) is as follows:

1 – The Messenger (peace and blessings of Allaah be upon him) adhered to that and did not neglect to say Sami’a Allaahu liman hamidah in all situations.

2 – It is the signal for moving from bowing to standing.

3 – The Prophet (peace and blessings of Allaah be upon him) said: “When he says Sami’ah Allaahu liman hamidah, say Rabbana wa laka’l-hamd.”

End quote.

We have listed tasmee’ and tahmeed as being among the obligatory parts of prayer in question no. 65847.

Where should one place one’s hands when standing up from rukoo’?

As-Salaamu Alaikum! I was curious about whether we should place our hands back on our chest when coming up from bowing. I’ve heard two different opinions regarding this and I would like to know the strongest opinion, Insha Allah.

Praise be to Allaah.

This is one of the issues on which the scholars (may Allaah have mercy on them) have differed. Some of them think that placing the right hand on the left forearm when standing up from rukoo’ is sunnah mustahabbah (preferable) because of the general meaning of the hadeeth of Sahl ibn Sa’d al-Saa’idi (may Allaah be pleased with him), who said: “The people were told that a man should place his right hand on his left forearm in prayer.” They said: the general meaning of the phrase “in prayer” makes it clear that when standing up from rukoo’, one should place one’s hands thus, because the qiyaam (standing) includes the standing both before rukoo’ and after, so a person should place his right hand on his left forearm in both qiyaams.

They said that during rukoo’, the hands should be on the knees, in sujood they should be on the ground, in juloos (sitting) they should be on the thighs, and in qiyaam (standing) they should be on the chest. This is where the hands should be during the qiyaam before rukoo’ and after. The attitude of humility and proper conduct before the Lord requires this in both qiyaams, and this position is the furthest away from fidgeting. Other scholars think that the right hand does not have to be placed on the left forearm after standing up from rukoo’, and their evidence is the fact that no specific report on this matter has been narrated, as well as the fact that the general meaning of qiyaam does not include standing up from rukoo’, because this is a straightening of the back, not a standing (qiyaam), so the person should let his hands drop to his sides.

Some scholars say that a person has the choice of placing his hands on his chest or not, because nothing clear has been reported in the Sunnah on this point. This is the opinion of Imaam Ahmad, may Allaah have mercy on him.

The first opinion is more likely to be correct, in sha Allaah, but in any case, either way is valid. Differences in such matters should not lead to reprehensible disputes and conflict, or accusations of bid’ah if someone does this, or of neglecting the Sunnah if he does not. Such comments can only be made in cases where there is a clear saheeh text and definite evidence.

For more information on this matter, see:

Al-Furoo’ by Ibn Muflih, 1/433; al-Insaaf by al-Mirdaawi, 2/63; Sharh Muntaha al-Iraadaat, 1/185; al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, 3/146. The hadeeth scholar Shaykh Badee’ al-Deen al-Sindi wrote a paper specifically on this topic in which he supported the opinion that it is sunnah to place the right hand on the left forearm after standing up from rukoo’: Ziyaadat al-Khushoo’ bi wad’ al-Yumna ‘ala’l-Yusra ba’d al-Rukoo’.” Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz also wrote a paper on this topic, in which he supported the idea of putting the hands on the chest after standing up from rukoo’. And Allaah knows best.

He joined the prayer behind the imaam but his intention was different from that of the imaam

if at the time of asr with a jamaa’ah a person enters the salah thinking that he’s praying dhuhr and during the salah he realizes that its actually asr, what should he do when his niyaa(intention) changes during that prayer.  Does he have to cut the prayer at that point and make a new takbeeratul ihram?

Praise be to Allaah.

This question refers to one of two scenarios:

The first scenario is where the questioner has prayed Zuhr then he joins them to pray ‘Asr with the intention of praying Zuhr because he has forgotten, then during the prayer he remembers that this prayer is ‘Asr. In this case it is not correct for him to change his intention by now intending to pray ‘Asr. Rather he should stop praying, then say Allaahu akbar and re-join the prayer with the imaam, with the intention of praying ‘Asr. That is because the intention is a condition of the prayer’s validity. The basis for this (i.e., for the intention being required for prayer) is that whoever changes his intention for one specific prayer, whether it is fard (obligatory) or naafil (supererogatory), to another specific prayer, the prayer he originally intended to pray becomes invalid and cannot be counted as the other prayer for which he changed his intention. Rather he should stop praying the prayer that he initially intended, then say takbeerat al-ihram (say “Allaahu akbar” to start a prayer) with the intention to pray the other prayer. And Allaah knows best. See al-Sharh al-Mumti’, 2/296.

The second scenario is where he has not prayed Zuhr at all, and he comes to the mosque and finds them praying ‘Asr.

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: if a person has missed a prayer, such as Zuhr, then he remembers it when the iqaamah for ‘Asr prayer has been given, what should he do? He replied: What is prescribed for such a person is that he should pray with the current jamaa’ah (congregation), but with the intention of praying Zuhr, then he should pray ‘Asr after that, because it is obligatory to pray the prayers in the correct order, and that obligation is not to be ignored for fear of missing the prayer in congregation.

Elsewhere, he said: the difference of intention between the imaam and the one who is praying behind him does not matter, according to the correct scholarly view.

And Allaah knows best.

Fataawa al-Shaykh Ibn Baaz (may Allaah have mercy on him), vol 12, p. 190-191.

Why was the Qiblah changed from Bayt al-Maqdis (Jerusalem) to the Ka’bah (Makkah)?

as-salaam-u-alikum
I would like to know why Muslims once prayed towards bait-ul-muqadis and why was this changed to the ka’baa.
jazakallah

Praise be to Allaah.

When the Prophet (peace and blessings of Allaah be upon him) came from Makkah to Madeenah, he used to face Bayt al-Maqdis when he prayed, and that remained the case for sixteen or seventeen months, as is proven in the two Saheehs (al-Bukhaari and Muslim), in the hadeeth of al-Baraa’ ibn ‘Aazib (may Allaah be pleased with him and his father), who said: “The Prophet (peace and blessings of Allaah be upon him) prayed towards Bayt al-Maqdis for sixteen or seventeen months, and he was hoping that the Qiblah would be towards the House (i.e., the Ka’bah)…”

Then after that Allaah commanded him to face the direction of the Ka’bah (the Sacred House), in the aayah (interpretation of the meaning): “… so turn your face in the direction of al-Masjid al-Haraam (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction…” [al-Baqarah 2:144].

Before we answer the question about the wisdom behind this change, we must note the following points:

When we Muslims hear of a command from Allaah, we must accept it and submit to it, even if the wisdom behind it is not clear to us, as Allaah says (interpretation of the meaning): “It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter, that they should have any option in their decision…” [al-Ahzaab 33:36]

Allaah, may He be glorified and exalted, does not give any command without there being great wisdom behind it – even if we do not understand it – as He says (interpretation of the meaning): “… That is the judgement of Allaah. He judges between you. And Allaah is All-Knowing, All-Wise.” [al-Mumtahinah 60:10]

Allaah, may He be glorified and exalted, does not abrogate any rule except to replace it with something better or similar to it, as He says (interpretation of the meaning): “Whatever Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it. Know you not that Allaah is able to do all things?” [al-Baqarah 2:106]

Having understood this, we may note that the wisdom behind the changing of the Qiblah has several aspects, including:

It is a test for the true believer, because the true believer, unlike others, accepts the commands of Allaah. Allaah has spoken of this in the Qur’aan (interpretation of the meaning): “… And We made the Qiblah which you used to face, only to test those who followed the Messenger from those who would turn on their heels. Indeed it was great (heavy) except for those whom Allaah guided…” [al-Baqarah 2:143]

This ummah is the best of nations, as Allaah says (interpretation of the meaning): “You are the best of peoples ever raised up for mankind…” [Aal ‘Imraan 3:110]. Confirming the aayat about the Qiblah, Allaah says (interpretation of the meaning): “Thus We have made of you (true Muslims) a Wasat (just) (and the best) nation…” [al-Baqarah 2:143]. “Wasat” conveys meanings of justice and of being chosen. So Allaah has chosen for this ummah goodness in all things and the best commands and rules, and thus He chose for them the Qiblah of Ibraaheem, upon whom be peace.

Imaam Ahmad reported in his Musnad (6/134-135) from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) said about the People of the Book (Jews and Christians): “They do not envy us for anything as much as they envy us for Yawm al-Jumu’ah (Friday), to which Allaah has guided us and from which they have gone astray, and for the Qiblah to which Allaah has guided us and from which they have gone astray, and for our saying ‘Aameen’ behind the imaam.” (For more information on this subject, please refer to Bada’i’ al-Fawaa’id by Ibn al-Qayyim, may Allaah have mercy on him, 4/157-174).

And Allaah knows best.