He injured his toe – how should he do wudoo’?

I have an injury on my toe; can I put a bandage on it? What should I do in wudoo’? Is it permissible for me to wipe over the socks in this case?.

Praise be to Allaah.

Firstly:

What is required is to wash the parts of the body that Allah has enjoined washing in wudoo’ and to wash each part thoroughly so that there is no part of it that the water had not reached.

If there is an injury in the part that one is enjoined to wash, and there is the fear that it will be harmed or healing may be delayed by washing it, then he may wipe over it with water if it is uncovered and he is able to wipe over it. If it is uncovered but he is not able to wipe over it, then he should wash whatever he can of the parts of his body and do tayammum instead for the parts that he cannot wash or wipe over.  Continue reading

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How one should say Takbeer when doing sajdat al-tilaawah

Should a person who is reading Qur’aan say Takbeer when doing sajdat al-tilaawah and when sitting up, or only when going down? Should he recite the Tashahhud or not? Should he say salaam afterwards or not?

Praise be to Allaah.

Firstly: the person who is doing sajdat al-tilaawah should say Takbeer when going down, because of the hadeeth narrated by Abu Dawood in his Sunan from Ibn ‘Umar (may Allaah be pleased with them both) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite Qur’aan to us, and if he reached a verse where a sajdah was prescribed, he would say Takbeer and prostrate and we would do likewise.” (Reported by Ahmad, 2/17; al-Bukhaari, 2/33,34; Muslim, 1/405, no. 575). He should not say Takbeer when coming up from the sujood, because there is no report from the Prophet (peace and blessings of Allaah be upon him) to indicate that, and because sajdat al-tilaawah is an act of worship, and acts of worship are to be done in accordance with what is prescribed in sharee’ah. What was reported from the Prophet (peace and blessings of Allaah be upon him) was Takbeer when going down into sujood al-tilaawah, not when coming up. But if a person is doing sajdat al-tilaawah when praying, then he should say takbeer both when going down and when coming up, because of the general meaning of the saheeh ahaadeeth which describe the prayer of the Prophet (peace and blessings of Allaah be upon him) and state that he said Takbeer each time he went down into sujood or came up.

Secondly: one should not recite al-Tashahhud or say salaam after doing sajdat al-tilaawah, because there is no proof that the Prophet (peace and blessings of Allaah be upon him) did that. Sajdat al-tilaawah is an act of worship and as such should be done as prescribed as in sharee’ah and we cannot make qiyaas (analogy) comparing it to the tashahhud and salaam in prayer.

And Allaah is the source of strength. May Allaah bless our Prophet Muhammad and his family and companions. Continue reading

How to benefit properly from Istikhaarah

How can I benefit properly from istikhaarah? 
After I prayed istikhaarah after someone came to propose marriage to me, I dreamt that the sister of the suitor was dressing me in a green suit and was telling me that her brother would not give anything but whatever was beautiful. I hope that you can tell me the meaning of this dream so that I can be sure whether I did istikhaarah right.

Praise be to Allaah.

There are a number of things that should be noted:

Firstly:

With regard to the dream that you have seen, you should ask people who have knowledge of that, whose religious commitment and ‘aqeedah you trust, so that they may explain its meaning to you. Beware of ignorant people and charlatans.

Secondly:

Many people think that following istikhaarah there has to be a dream or a feeling of ease in the heart, and so on, but that is not the case. Even if no such thing happens when a person has prayed istikhaarah and done his best to find out what is best for him, such as consulting people, examining the issue and asking those who have experience, then he goes ahead and does it, then it is hoped that this will be what is best for him, even if he does not feel at ease in his heart in the beginning. Even if we assume that he does not succeed in this matter that he goes ahead with after praying istikhaarah, it may be good for him even if he does not know it, but his Lord knows, may He be exalted.

Ibn al-Haaj al-Maaliki said:

Some of them pray istikhaarah as prescribed in sharee’ah and then wait until they see a dream from which they will decide whether they should go ahead and do whatever they prayed istikhaarah about or not, or until someone else sees a dream for them. This does not count for anything, because the infallible one (peace and blessings of Allaah be upon him) told us to pray istikhaarah and consult others, not to rely on what is seen in dreams. End quote

Al-Madkhal, 4/37

Thirdly:

If we assume that the interpretation of the dream suggests something good, good dreams are no more than hints, but they cannot be relied on. Rather you should try to find out and ask about the one who has proposed marriage, make sure whether he is religiously committed and of good character, and other things that you should find out about him. If you are certain of these matters then the good dream is no more than a message to be of good cheer when proceeding.

We ask Allaah to make goodness easy for you, and to bless you.

And Allaah knows best.

Islam Q&A

How should a person who has missed Jumu’ah pray?

If jumu’ah prayer is missed at the masjid, should it be prayed as dhuhr or to be considered jumu’ah? What is the ruling for men, women, slaves, and the traveler? What was Sheikh Nasir Al-Albany’s opinion about this matter?.

Praise be to Allaah.

If a man does not attend Jumu’ah due to a legitimate excuse such as sickness and so on, or for some other reason, he should pray Zuhr. Similarly a woman should pray Zuhr. Travellers and desert dwellers should also pray Zuhr, as is indicated by the Sunnah, because during the Farewell Pilgrimage, when the Prophet (peace and blessings of Allaah be upon him) stood at ‘Arafah on a Friday he led the people in praying Zuhr and he did not lead them in praying Jumu’ah, because he did not order the people of the desert (people who live outside cities and towns) to pray Jumu’ah.

This is the view of the majority of scholars, and the view of those who held odd opinions should not be taken into account. The one who misses Jumu’ah deliberately also has to repent to Allaah and offer it as Zuhr prayer.

See Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh Ibn Baaz (may Allaah have mercy on him) (12/332).

As for the view of Shaykh Naasir al-Albaani (may Allaah have mercy on him), it is in accordance with the view of the majority of scholars on this matter. In his essay al-Ajwabah al-Naafi’ah (p. 47) he quotes the words of Siddeeq Hasan Khan: Jumu’ah is an obligation that Allaah, may He be glorified and exalted, has enjoined upon His slaves. If a person misses it for some reason, there should be evidence that Zuhr prayer is required. The hadeeth of Ibn Mas’ood, “If you miss the two rak’ahs then you should pray four rak’ahs” indicates that the one who misses Jumu’ah must pray Zuhr.  Continue reading

How should one who has caught up with the congregation in the last rak’ah of Maghrib complete his prayer?

Suppose we are in Magrib prayer and we joined the salat from the second rakat ie from the Tashahud part., then how shall I complete my prayers. Like I normally stand after the salam complete one rakat sit for Tashahud and then complete the third rakat and complete the Tashahud.

Praise be to Allaah.

If you join the congregation during the first tashahhud of Maghrib prayer, then you should follow the imam in the third rak’ah, and recite the tashahhud, then get up after he says the salaam to complete your prayer. You have two rak’ahs left, so pray the first one with al-Faatihah and another soorah, then recite the tashahhud, which is the first tashahhud for you, then get up for the third rak’ah, and recite al-Faatihah only, and recite the last tashahhud, then say the salaam.

What is stated above is based on the assumption that what the latecomer caught up with with the imam is the beginning of his own prayer, and what he prays on his own is the end of his prayer. This is the opinion of al-Shaafa’i (may Allaah have mercy on him).

Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (4/117): If he catches up with a rak’ah of Maghrib he should stand up after the imam says the salaam and pray one rak’ah and recite the tashahhud, then pray a third rak’ah and recite the tashahhud.

Then he said:

We have mentioned that our view is that what the latecomer catches up with is the first part of his prayer and what he makes up is the last part. This is the view of Sa’eed ibn al-Musayyib, al-Hasan al-Basri, ‘Ata’, ‘Umar ibn ‘Abd al-‘Azeez, Makhool, al-Zuhri, al-Awzaa’i, Sa’eed ibn ‘Abd al-‘Azeez and Ishaaq. Ibn al-Mundhir narrated it from them and said: This is also my opinion. He said: and it was narrated from ‘Umar, ‘Ali and Abu’l-Darda’, but that is not proven. It was also narrated from Maalik and was the view of Dawood.

Abu Haneefah, Maalik, al-Thawri and Ahmad said: What he caught up with is the latter part of his prayer and what he makes up is the first part of his prayer. This was narrated by Ibn al-Mundhir from Ibn ‘Umar, Mujaahid and Ibn Sireen. They quoted as evidence for that the words of the Prophet (peace and blessings of Allaah be upon him), “Whatever you catch up with, pray, and whatever you have missed, make it up.” Narrated by al-Bukhaari and Muslim. Our companions quoted as evidence the words of the Prophet (peace and blessings of Allaah be upon him): “Whatever you catch up with, pray, and whatever you have missed, complete it.” Narrated by al-Bukhaari and Muslim with many isnaads. Continue reading

How should one person who is following the imaam stand in relation to the imaam?

When two men say fard salah in jamaa , the one who leads stands on left, the one who follows(on the right side) should he stand a  little behind or in straight line.

Praise be to Allaah.

You should make a straight line. This is indicated by the hadeeth of al-Nu’maan ibn Basheer, who said: “The Prophet SAWS (peace and blessings of Allaah be upon him) said: “Make your rows straight, or Allaah will alter your faces.” [?] (Narrated by al-Bukhaari, al-Adhaan, 676). If the imaam and the one who is following him stand to pray, they should form one row, and the imaam should not stand ahead of the one who is following him. Because the Prophet SAWS (peace and blessings of Allaah be upon him)  took hold of Ibn ‘Abbaas by the back of his head and made him stand to his right, but it was not narrated that he made him stand a little further back. The imaam and the one who is following him are considered to form a row, and if they are considered to form a row then it is prescribed for them to make the row straight, which means that neither of them should stand to the front of the other.
See al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, vol. 3, p. 10-12

Imaam Ahmad narrated in his Musnad that Ibn ‘Abbaas said: “I came to the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) at the end of the night and prayed behind him. He took my hand and drew me to stand in line with him, and when the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) turned back to his prayer, I took a step backwards. The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) prayed, and when he had finished his prayer, he said to me, ‘What is the matter? I made you stand in line with me, then you took a step backwards.’ I said, ‘ O Messenger of Allaah, is it right for anyone to pray in line with you when you are the Messenger of Allaah to whom Allaah has given …?’ (2902. Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, no. 2590). Al-Albaani (may Allaah have mercy on him) said: This hadeeth contains an important point of fiqh, which is that the Sunnah is for the one who is praying with the imaam to stand to his right and in line with him, not in front of him or behind him, unlike the view of some madhhabs which say that he should stand a little way behind the imaam, so that his toes are in line with the heel of the imaam. This, as you can see, goes against this saheeh hadeeeth.

See Silsilat al-Ahaadeeth al-Saheehah, vol. 6, p. 174. And Allaah knows best. May Allaah bless our Prophet Muhammad. Continue reading

If a person does not know how to read or write, how can he pray?

There is a woman who does not know how to read or write, and she wants to pray. What should she do?.

Praise be to Allaah.

You should note, may Allaah guide you, that this religion is a religion of ease, as the Prophet (peace and blessings of Allaah be upon him) said: “Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but if you cannot be perfect, then try to be near to perfection and receive the glad tidings that you will be rewarded; and what helps you to persist in worship is to do it at times when you have most energy, such as at the beginning of the day, after the sun has passed its zenith and at the end of the night.” (Narrated by al-Bukhaari in his Saheeh, no. 39).

If a person cannot read and write, then he has to learn what he should say in his prayer, and how to pray. The fact that he cannot read or write does not mean that he is unable to do that, because that is easy, praise be to Allaah. Most of the Sahaabah could not read or write, but they were able to pray well.

But if a person says, someone may be new in Islam, and if he wants to learn what he should say in his prayer, he needs time; the same applies if he is unable to memorize al-Faatihah. So how should he pray?

The answer is: He should pray, and when he comes to the place where Qur’aan is to be recited, he should glorify Allaah, praise Him, magnify Him and proclaim His Oneness, i.e., he should say Subhaan Allaah, wa’l-hamdulillah wa Allaahu akbar wa laa ilaaha ill-Allaah (Glory be to Allaah, praise be to Allaah, Allaah is Most Great and there is no god but Allaah).

The evidence for that is the saheeh hadeeth narrated from Rafaa’ah ibn Raafi’ – the hadeeth about the one who did not pray properly – according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said to him: “If you have memorized some Qur’aan, then recite it, otherwise praise Allaah, glorify Him and proclaim His Oneness).” (Narrated and classed as hasan by al-Tirmidhi, al-Jaami’, no. 302. Also narrated by Abu Dawood in his Sunan, no. 858; classed as saheeh by al-Albaani, see Saheeh Abi Dawood, no. 767).

And Allaah knows best.

See Subul al-Salaam, 1/255-256. Continue reading

How should the traveller pray?

I am going aborad for one month- Let me know the easiest way of doing the prayers during this peiod.

Praise be to Allaah.Firstly: 

If you have resolved to stay in the place to which you are travelling for more than four days, then you come under the same ruling as a resident from the moment you arrive there, so you have to do what the residents do, i.e., offer the prayers in full, and it is not permissible for you to shorten them.

You may shorten the prayers during the journey, but when you reach the place you should offer the prayers in full, because you come under the same ruling as a resident.

It says in Fataawa al-Lajnah al-Daa’imah (8/99): The kind of travel for which the concession of travel is prescribed is that which is regarded as travel according to custom, and the distance is approximately eighty kilometers. Whoever travels this distance or more may avail himself of the concessions for travellers, such as wiping over his socks for three days and two nights, joining and shortening prayers, and not fasting during Ramadaan. If this traveller intends to stay in a place for more than four days, then he should not avail himself of the concessions for travellers. If he intends to stay there for four days or less, then he may avail himself of the concessions for travellers. If a traveller stays in a place but does not know when he will finish his business and cannot state a certain length of time for his stay, then he may avail himself of the concessions for travelling even if he stays for a long time. It makes no difference whether he travels by land or by sea. End quote.

Secondly:

With regard to joining prayers, it is permissible for a traveller to join Zuhr and ‘Asr, and Maghrib and ‘Isha’, at the time of the earlier or later prayer, depending on what is easiest for him. But it is better for him not to do that unless it is difficult for him to offer every prayer on time.

Based on that, you can join two prayers together during the journey, but when you reach the place where you intend to stay for a month, then you should offer every prayer on time.

See also the answer to question no. 49885.

Thirdly:

You should remember that prayer in congregation is obligatory for travellers as well as others. This has been explained in the answer to question no. 40299, so try to pray in congregation in the mosque.

And Allaah knows best. Continue reading

She is suffering from a mental illness – how should she pray and fast?

My daughter is suffering from a mental illness (depression) and last Ramadaan she did not fast because she had suffered a relapse and was not fully aware of what was going on around here. I have been suffering with her for many months. What should I do?
My second question is: when this girl goes to sleep, I cannot wake her up for any prayer until she wakes up by herself because of the difficulties that I have with her. Is there any sin on the mother?
This girl is 23 years old and has been ill for 4 years. She suffers a relapse twice a year. Please pray for her to be healed.

Praise be to Allaah.

Firstly:

We ask Allaah, may He be exalted, to heal your daughter and set her affairs straight.

Secondly:

If this illness is so severe that she loses consciousness during the day in Ramadaan, then she does not have to make up the days that she has missed, because she is not obliged to fast in that case.

But if the illness is only depression, and she remains conscious, then there are two scenarios:

(i)                Her sickness is one from which there is hope of recovery according to the doctors, in which case she has to make up the days that she missed when the sickness ends.

(ii)              Her sickness is one from which there is no hope of recovery, in which case she is not obliged to fast, rather she should feed one poor person for each day.

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: There was a sick person who was not sick for part of Ramadaan, then he lost consciousness and he is still unconscious. Should his sons make up the fasts on his behalf?

He replied:

He does not have to make up the fasts if he has lost his mind or has fallen unconscious. When he regains consciousness he does not have to make up those days. His case is like that of an insane or feeble-minded person, who does not have to make up missed fasts. But if his unconsciousness lasted only briefly, for one to two days, or three at the most, then there is nothing wrong with making up the missed fasts in order to be on the safe side. But if it lasted for longer, then he is like a feeble-minded person, and he does not have to make them up. If Allaah restores his sanity then he may resume his duties. End quote from Majmoo’ Fataawa al-Shaykh Ibn Baaz (15/209).

Thirdly:

If your daughter does not wake up to perform the prayers on time, and you cannot wake her up, there is no sin on you in sha Allaah. When she wakes up she has to make up the prayers that she has missed, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever forgets a prayer or sleeps and misses it, the expiation is to offer it when he remembers it.” Narrated by Muslim, 684.

But if it is too difficult for her to offer every prayer on time, then she may join Zuhr and ‘Asr, and Maghrib and ‘Isha’, at the time of the earlier or later prayer, depending on whatever is easier for her.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

Shortening the prayers may be done only when travelling, and it is not permissible when not travelling. But joining prayers may be done in cases of need and excuses. If a person needs to, he may join prayers when travelling, whether the journey is long or short, and prayers may be joined in the case of rain and the like, and in the case of sickness, and for other reasons. The point is that the ummah be spared hardship. End quote from Majmoo’ al-Fataawa, 22/293.

And Allaah knows best. Continue reading

A surgeon who has left Christianity and is asking how he could pray whilst performing surgery if he becomes Muslim

I am currently a non-muslim but have been looking into the faith of Islam. I have a question concerning the five daily prayers as they would affect one’s life. I understand that they are ment to be observed at very specific times of the day, and that this is compulsory. As a career, I have recently been leaning toward that of a surgeon. If one has a career such as this, which requires total concentration on the task at hand (where another’s life is at stake), and which may take longer than the period of time between prayers, what does one do? It seems that in this sense the requirements of islam and the requirements of a rather noble profession are at odds. I’m wondering what a devout and knowledgeable muslim’s thoughts are on the matter, and how these two lifestyles could be reconciled while still “keeping the faith.” Thank you

Praise be to Allaah.

Before we answer your question, we must express our appreciation for your interest in the religion of Islam and your efforts to find out the truth. You have left a false religion, Christianity, to look for the true religion, and this is a worthy attitude which indicates that you are not influenced by blind tradition and that you have freed yourself from the customs with which you were raised. Our Lord, may He be blessed and exalted, has criticized those who blindly follow falsehood, as He says (interpretation of the meaning): “When it is said to them, ‘Follow what Allah has sent down,’ they say, ‘Nay! We shall follow what we found our fathers following.’ (Would they do that!) even though their fathers did not understand anything nor were they guided?” [al-Baqarah 2:170].

Allaah described some Christian people who, when they found out about the religion of Islam and heard the Revelation that Allaah had sent to His Prophet (peace and blessings of Allaah be upon him), followed the truth and submitted themselves to Him, as Allaah says (interpretation of the meaning):

“And when they (who call themselves Christians) listen to what has been sent down to the Messenger, you see their eyes overflowing with tears because of the truth they have recognized. They say, ‘Our Lord! We believe; so write us down among the witnesses.

And why should we not believe in Allah in that which has come to us of the truth? And we wish that our Lord will admit us (in Paradise on the Day of Resurrection) along with the righteous people.’” [al-Ma’idah 5:83-84] Continue reading