Can a woman pray naafil when the iqaamah for prayer has been given?

Is it permissible for a woman to offer a regular Sunnah prayer before an obligatory prayer, such as the Sunnah prayer before Zuhr, when the iqaamah (call immediately preceding the congregational prayer) has been given?
A woman is not obliged to offer the prayer in congregation like a man, such that she would have to stop or delay the Sunnah prayer that is offered before the obligatory prayer and offer it after the obligatory prayer in order to catch up with the congregational prayer.

Praise be to Allaah.

Muslim (710) narrated from Abu Hurayrah that the Prophet |(blessings and peace of Allah be upon him) said: “When the iqaamah for prayer is given, there is no prayer except the prescribed prayer.” This applies to the one to whom the command to pray in congregation is addressed or to the one who is present in the mosque when the iqaamah for prayer has been given. With regard to the woman who is in her house or a man who is excused for not attending prayers in congregation, they are not addressed in this hadeeth, so they may offer the naafil prayer even when they can hear the iqaamah from the mosques.

The same applies to a man if he wants to pray in a mosque other than the one in which the iqaamah has been given; he may offer the naafil prayer in his house.

It says in Kashshaaf al-Qinaa‘ (1/460): If the iqaamah has been given, i.e., the muezzin has started to give the iqaamah for the prayer the he wants to offer behind the imam (then he should not do any naafil prayer), otherwise he may do so, such as if the iqaamah is given in a mosque in which he does not intend to pray. This was stated in al-Furoo‘. To sum up, there should be no prayer except the prescribed prayer (after the iqaamah has been given), so he should not start any naafil prayer or any regular Sunnah prayer, before Fajr or otherwise, in the mosque or elsewhere, or even in his house, because the Prophet (blessings and peace of Allah be upon him) said: “When the iqaamah for prayer is given, there is no prayer except the prescribed prayer.” End quote.

For more information see the answer to question no. 33582

And Allah knows best. Continue reading

If the iqaamah for prayer is given whilst one is doing tawaaf or saa’i

If the iqaamah for prayer is given whilst I am doing tawaaf or saa’i, what should I do? Should I complete the tawaaf or pray and then repeat the tawaaf?.

Praise be to Allaah.

If the iqaamah for prayer is given during your tawaaf or saa’i, then you should interrupt your tawaaf and pray with the imam, and then complete the tawaaf from where you left off. You do not have to repeat the tawaaf or repeat the circuit which you interrupted in order to pray.

Shaykh Ibn Baaz (may Allaah have mercy on him) said:

If a person interrupts his tawaaf for a reason, such as one who has done three circuits then the iqaamah for prayer is given, so he goes and prays and then comes back, he should start from where he was, and he does not have to go back to the Black Stone; rather he should continue from where he was and complete his tawaaf. This is contrast to what some scholars say, who say that he has to start at the Black Stone. The correct view is that he does not have to do that, as a group of scholars have said. Similarly if a bier is brought in and he offers the funeral prayer, or someone stops him and speaks to him, or there is overcrowding, and so on. Then he should complete his tawaaf and there is nothing wrong with that.

Majmoo’ Fataawa al-Shaykh Ibn Baaz, 17/216

Shaykh Ibn Baaz also said:

If the iqaamah for prayer is given whilst he is doing tawaaf or saa’i, he should pray with the people, then complete his tawaaf or saa’i from where he stopped.

Fataawa Islamiyyah, 2/250. Continue reading

Should the worshippers stand up when they hear the iqaamah or in the middle of it or at the end of it?

When the muazzin starts to call some brothers stand up and starts to arrange the rows and some brothers still wait where they are till the muazzin calls “qadqamathisalah” , So What is the authentic way? .

Praise be to Allaah.

The matter is broad in scope and a person may stand up at the beginning of the iqaamah or in the middle of it or after it finishes. The majority of scholars are of the view that if the imam is in the mosque, they should not stand up until the iqaamah ends.

Imam Maalik (may Allaah have mercy on him) said in al-Muwatta’: With regard to people standing up when the iqaamah for prayer is given, I have not heard anything definitive concerning that, but I think it depends on what the people are able to do, because there are heavy and light ones among them and they are not all able to stand up at the same time. End quote.

Al-Haafiz said in al-Fath: The majority are of the view that if the imam is with them in the mosque, they should not stand up until the iqaamah ends. It was narrated that Anas used to stand up when the muezzin said “Qad qaamat il-salaah (prayer is about to begin)”; narrated by Ibn al-Mundhir and others. It was also narrated by Sa’eed ibn Mansoor via Abu Ishaaq that the companions of ‘Abd-Allaah (i.e., Ibn Mas’ood, may Allaah be pleased with him) also did that. It was narrated that Sa’eed ibn al-Musayyib said: When the muezzin says “Allaahu akbar” one must stand up. When he says “Hayya ‘ala al-‘salaah (come to prayer), the rows should be straightened, and when he says “Laa ilaaha ill-Allaah” the imam should say takbeer (to start the prayer). But if the imam is not in the mosque, the majority are of the view that they should not stand up until they see him. End quote.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is there any mention in the Sunnah of a specific point in the iqaamah when people should stand up for the prayer?

He replied: There is no mention in the Sunnah of a specific point in the iqaamah when people should stand up for the prayer, but the Prophet (peace and blessings of Allaah be upon him) said: “Do not stand up until you see me.” Agreed upon. If a person stands up at the beginning of the iqaamah or during it or when it ends, all of that is permissible. End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (13/16).

And Allaah knows best. Continue reading

The imaam was late one Friday so he recited the iqaamah and led the people in praying Zuhr

There is a personality clash between the muezzin and the khateeb. When the imaam was late one Friday, the muezzin recited the iqaamah and led the people in praying Zuhr. What should they all do, in addition to repenting?

Praise be to Allaah.

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

This muezzin must be disciplined; the rest of the people have to repent, but they do not have to do any other prayer. And Allaah knows best. Continue reading

If the iqaamah is given when he is praying naafil

Suppose i am praying sunah and the iqamah is being announced. should i perform the salutation and join salatul farz or should i continue ?.

Praise be to Allaah.

Muslim (710) narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “When the iqaamah for prayer is given, there is no prayer except the prescribed prayer.”

This hadeeth indicates that once the iqaamah has been given for prayer, then no one should start to offer a naafil prayer.

Ibn Qudaamah (may Allaah have mercy on him) said: “When the iqaamah for prayer is given, do not be distracted from it by naafil prayer, whether one fears missing the first rak’ah or not. This is the view of Abu Hurayrah, Ibn ‘Umar, ‘Urwah, Ibn Sireen, Sa’eed ibn Jubayr, al-Shaafa’i, Ishaaq and Abu Thawr.” Al-Mughni, 1/272

Some of the scholars also quoted this hadeeth as evidence that the person who is offering a naafil prayer when the iqaamah is given should cut short that prayer. Continue reading

It is permissible for the imaam to call the adhaan, say the iqaamah and lead the prayer

Is it permissible for the imaam to call the adhaan, say the iqaamah and lead the prayer at the same time?

Praise be to Allaah.

Yes, that is OK.

It is permissible for the imaam to call the adhaan, say the iqaamah and lead the people in prayer at the same time, because all of these acts are acts of worship and obedience. There is nothing wrong with that, because it is done for the sake of obeying Allaah and drawing closer to Him. And Allaah knows best. Continue reading

How the iqaamah is done

I am from Bangladesh. Here we practice iqamah two times each word like as adan. I found this is done only once in many arab countries. What is the real dalil about this iqama.

Praise be to Allaah.

Several forms of the iqaamah have been narrated from the Prophet (peace and blessings of Allaah be upon him).

The first form (eleven phrases):

Allaahu akbar, Allaah akbar; ash-hadu an laa ilaah ill-Allaah; ash-hadu anna Muhammadan rasool-Allaah; hayya ‘ala al-salaah, hayya ‘ala’l-falaah; qad qaamat il-salaah, qad qaamat il-salaah  Allaahu akbar, Allaahu akbar; Laa ilaaha ill-Allaah

(Allaah is most Great, Allaah is most Great,. I bear witness that there is no god except Allaah, I bear witness that Muhammad is the Messenger of Allaah. Come to prayer, come to success. Prayer is about to begin, prayer is about to begin. Allaah is most Great, Allaah is most Great, there is no god except Allaah)

The evidence for this version is the hadeeth narrated by Ahmad (15881) and Abu Dawood from ‘Abd-Allaah ibn Zayd, who said:

When the Messenger of Allaah (peace and blessings of Allaah be upon him) ordered that a bell should be made so that it could be struck to call the people to prayer, a man walked around me whilst I was sleeping [i.e., in a dream], carrying a bell in his hand. I said, “O slave of Allaah, will you sell this bell?” He asked, “What will you do with it?” I said, “We will call the people to prayer.” He said, “Shall I not tell you of something better than that?” I said, “Yes.” He said, “Say: Allaahu akbar, Allaah akbar, Allaahu akbar, Allaah akbar; ash-hadu an laa ilaah ill-Allaah, ash-hadu an laa ilaah ill-Allaah; ash-hadu anna Muhammadan rasool-Allaah, ash-hadu anna Muhammadan rasool-Allaah; hayya ‘ala al-salaah, hayya ‘ala al-salaah; hayya ‘ala’l-falaah, hayya ‘ala’l-falaah; Allaahu akbar, Allaahu akbar; Laa ilaaha ill-Allaah

(Allaah is most Great, Allaah is most Great, Allaah is most Great, Allaah is most Great. I bear witness that there is no god except Allaah, I bear witness that there is no god except Allaah. I bear witness that Muhammad is the Messenger of Allaah, I bear witness that Muhammad is the Messenger of Allaah. Come to prayer, come to prayer; come to success, come to success. Allaah is most Great, Allaah is most Great, there is no god except Allaah).” Then he went a short distance away from me and said: “And when the prayer is about to begin (iqaamah), say:

Allaahu akbar, Allaah akbar; ash-hadu an laa ilaah ill-Allaah; ash-hadu anna Muhammadan rasool-Allaah; hayya ‘ala al-salaah, hayya ‘ala’l-falaah; qad qaamat il-salaah, qad qaamat il-salaah (prayer is about to begin); Allaahu akbar, Allaahu akbar; Laa ilaaha ill-Allaah

The following morning, I went to the Messenger of Allaah (peace and blessings of Allaah be upon him) and told him what I had seen. He said, “This is a true dream, in sha Allah. Get up with Bilaal and teach him what you saw, for he has a more melodious voice than you.” So I got up with Bilaal and taught him, and he gave the call to prayer. ‘Umar ibn al-Khattaab heard that in his house and he came out, dragging his lower garment and saying, “By the One Who sent you with the truth, O Messenger of Allaah, I saw the same as he saw!” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “To Allaah be praise.”

Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 469 Continue reading

The reward for the muezzin and the one who gives the iqaamah

What is the reward for the muezzin and the one who gives the iqaamah?.

Praise be to Allaah.

In the Sunnah there are reports that indicate that the muezzin has a status the like of which no one else will have. For example:

1 – It was narrated from ‘Abd al-Rahmaan ibn ‘Abd-Allaah ibn ‘Abd al-Rahmaan ibn Abi Sa’sa’ah al-Ansaari, that his father told him that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said to him: I see that you love sheep and the countryside. When you are with your sheep or in your countryside and the time for prayer comes, then raise your voice with the call to prayer, for no jinn, human or anything else hears the voice of the muezzin as far as it reaches, but he (or it) will testify for him on the Day of Resurrection. Abu Sa’eed said: I heard that from the Messenger of Allaah (peace and blessings of Allaah be upon him). Narrated by al-Bukhaari, 584.

2 – It was narrated that Mu’aawiyah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: The muezzins will have the longest necks of the people on the Day of Resurrection.” Narrated by Muslim, 387. Continue reading

Ruling on giving the adhaan and iqaamah when one does not have wudoo’

Is it correct to give the adhaan and iqaamah when one does not have wudoo’?

Praise be to Allaah.

It is correct to give the adhaan and iqaamah when one does not have wudoo’, but it is preferable for the muezzin and the one who gives the iqaamah to have wudoo’. The prayer is valid even if the muezzin and the one who gives the iqaamah do not have wudoo’. But if the muezzin and the one who gives the iqaamah pray without wudoo’, they have to repeat the prayer, just like anyone else. And Allaah is the source of strength. Continue reading

Sending blessings upon the Prophet (peace and blessings of Allaah be upon him) after the iqaamah

Is it permissible to read ‘as-salaah al-ibraheemiyyah’ and send blessings on the prophet, peace be upon him, after iqamah is called? Is this an occasion of sending blessings on the prophet, peace be upon him? Did Ibn Al-Qayyim mention this time when he mentioned the timings of sending blessings on our beloved prophet, peace be upon him?.

Praise be to Allaah.

The majority of scholars are of the view that it is mustahabb to send blessings upon the Prophet (peace and blessings of Allaah be upon him) after the iqaamah, as after the adhaan, and that it is mustahabb to repeat after the one who saying the iqaamah, then to say the du’aa’: Allahumma Rabba hadhihi’l-da’wah… (O Allaah, Lord of this call …)

This is the view of the majority of Hanafis, and is the view of the Shaafa’is and Hanbalis. Among contemporary scholars, it is the view of the scholars of the Standing Committee for Issuing Fatwas; Shaykh ‘Abd al-‘Azeez ibn Baaz; and Shaykh al-Albaani (may Allaah have mercy on him).

Ibn al-Qayyim (may Allaah have mercy on him) mentioned this (i.e., after the iqaamah) as being one of the situations in which blessings should be sent upon the Prophet (peace and blessings of Allaah be upon him), in his book Jala’ al-Afhaam fi Fadl al-Salaati wa’l-Salaami ‘ala Khayr al-Anaam (p. 441-445).

Some of the Hanafis are of the view that repeating after the muezzin then sending blessings upon the Prophet (peace and blessings of Allaah be upon him) and saying this du’aa’ applies only to the adhaan, and it is not mustahabb to do that in the case of the iqaamah. Among contemporary scholars, this view was favoured by Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him).

This has been discussed in the answer to question no. 111791. This is one of the matters that are subject to ijtihaad. We favour the view that repeating after the muezzin, then sending blessings upon the Prophet (peace and blessings of Allaah be upon him) then saying the du’aa “Allaahumma Rabba hadhihi’l-da’wat il-taammah…” applies only to the adhaan.

And Allaah knows best. Continue reading