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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Two cars collided and three people died. What does he have to do?

What is the ruling on someone who had a traffic accident and three people died in the car that hit him, and the accident was not deliberate on the part of either driver?.

Praise be to Allaah.

Traffic accidents should be referred to the experts in that field and eyewitnesses who saw what happened; this brief description is not enough.

If the experts rule that one of the two parties was negligent or aggressive, such as if he drove in the opposite direction or he cut off the other driver, or he was careless in changing tires which led to his car turning over and hitting the other car, then he is the negligible party and is liable for the deaths of others and the destruction of property. There may have been negligence on both sides, in which case each party is liable for damage caused to the other, whether that be damage caused to people or property, to the extent to which they were negligent.  Continue reading

What is to be said in sujood al-shukr (prostration of gratitude)?

What is to be said in sujood al-shukr (prostration of gratitude)?

Praise be to Allaah.

There is no specific du’aa’ narrated in the ahaadeeth for sujood al-shukr, hence the scholars said that what is to be said in sujood al-shukr is the same tasbeeh and du’aa’ as are said when prostrating in prayer. So one should say Subhaana Rabbiy al-A’laa (Glory be to my Lord Most High), Allaahumma laka sajadtu wa bika aamantu wa laka aslamtu, sajada wajhi lillahi khalaqahu wa sawwarahu wa shaqqa sam’ahu wa basarahu, tabaaraka Allaah ahsan ul-khaaliqeen (O Allaah, unto You I prostrate, in You I believe and to You I submit. My face has prostrated to the One who created and formed it, and gave it hearing and sight. Blessed be Allaah, the best of creators). Then he should make du’aa’ as he likes.

Ibn Qudaamah (may Allaah have mercy on him) said: the description, rulings and conditions of sujood al-shukr are the same as those for sujood al-tilaawah (prostration required when reciting certain verses of Qur’aan). (al-Mughni, 2/372). And he said concerning sujood al-tilaawah: he should say in this prostration what he says in the prostration during prayer. (al-Mughni, 2/362).

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: “Sujood al-shukr is done in response to a calamity that is averted or a blessing which come to a person. It is like sujood al-tilaawah outside prayer. Some of the scholars said that wudoo’ and takbeer is required, and some said that only the first takbeer is required. Then he should fall down in prostration, and make du’aa’ after saying “Subhaana Rabbiy al-A’laa (Glory be to my Lord Most High).”

(Fataawa Islamiyyah, 1/205)

And Allaah knows best. May Allaah send blessings and peace upon our Prophet Muhammad. Continue reading

What is your opinion of a Jumu’ah khutbah that, along with the prayer, lasts ten minutes?

What do you say about an imam whose khutbah, along with the prayer, takes only ten minutes? Yes, ten minutes! Is this Jumu’ah valid?.

Praise be to Allaah.

Firstly:

There can be no doubt that keeping the Jumu’ah khutbah short is indicative of the khateeb’s understanding of Islam, as he can compile many meanings in a few words, and does not speak for so long that the people forget the first things he said by the time he reaches the end. This was the way of the Prophet (peace and blessings of Allaah be upon him) in his regular khutbahs; indeed this is what he enjoined, and it is the best way. Similarly his exhortations were few so that what he exhorted the people could be remembered. So his Jumu’ah khutbahs were short and the exhortations few.

Abu Waa’il said: ‘Ammaar addressed us and he spoke briefly but eloquently. When he came down (from the minbar), we said: O Abu’l-Yaqzaan, you spoke eloquently but briefly, would that you had made it longer. He said: I heard the Messenger of Allaah (S) say: “A man’s lengthening his prayer and shortening his khutbah is a sign of his understanding (of religion), so make your prayers lengthy and your khutbahs brief, for there is charm in eloquent speech.”

Narrated by Muslim (969).

There are many comments from the scholars to confirm this idea:

1.

Ibn ‘Abd al-Barr (may Allaah have mercy on him) said:

As for making the khutbah short, it is a Sunnah to be followed. The Messenger of Allaah (peace and blessings of Allaah be upon him) enjoined that and did it. According to the hadeeth of ‘Ammaar ibn Yaasir: The Messenger of Allaah (peace and blessings of Allaah be upon him) enjoined making the khutbah short. And he used to give khutbahs with good words and few, and he disliked prattle and long-windedness.

The scholars disapprove of exhortations in which some is forgotten because of the length, and they like that in which the listener can focus on what is said and learns from it after memorizing it. That can only occur when the exhortation is brief.

Al-Istidhkaar (2/363, 364).

2.

Ibn Hazm (may Allaah have mercy on him) said:

It is not permissible to make the khutbah lengthy.

Al-Muhalla (5/60).

3.

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

It is better to keep the khutbah short, because there are two benefits of keeping the khutbah short:

(i)                The listeners do not get bored, because if the khutbah is lengthy – especially if the khateeb delivers it in a boring manner which does not move their hearts and does not motivate them – then the people will get bored and fed up.

(ii)              That makes the listener remember better, because if it is too long, the first part of it is lost by the time he reaches the end, but if it is short, then it is possible to remember it and learn from it. Hence the Prophet (peace and blessings of Allaah be upon him) said: “A man’s lengthening his prayer and shortening his khutbah is a sign of his understanding (of religion),” i.e., it is indicative of his understanding of religion and shows that he pays attention to people’s circumstances. But sometimes there is a need for a lengthy exhortation, and if a person speaks at length because the situation requires that, it does not mean that he is excluded from the description of being one who understands religion, because length and shortness are relative matters. It is proven that the Prophet (peace and blessings of Allaah be upon him) would sometimes give a khutbah by reciting Soorat Qaaf, and Soorat Qaaf, when recited slowly and carefully (tarteel) and pausing at every verse, takes a long time.

Al-Sharh al-Mumti’ ‘ala Zaad al-Mustaqni’ (5/65).  Continue reading

What should be done if a third person joins two who are praying in jamaa’ah?

Important question on SALAAT
praying in congregation of 2 muslims and another muslim wants to join the prayer should the 2nd muslim walk backwards to join the brother who arrived late or should he carry on reading next to the imam?

Praise be to Allaah.

If a third person comes and joins two who are praying, then the one who is praying behind the imaam should move back, because of the report narrated by Muslim, in al-Saheeh (no. 3010), from Jaabir who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) stood up to pray, and I came and stood on his left. He took my hand and turned me around until I was standing on his right. Then Jabbaar ibn Sakhr came and stood on the left of the Messenger of Allaah (peace and blessings of Allaah be upon him). He took both our hands and pushed us back until we were standing behind him.

The scholars mentioned that if there is space in front of the imaam and no space behind the two people who are praying behind him, the imaam should move forward, but if there is space behind them and no space in front of the imaam, then they should move back. If there is space both in front of the imaam and behind the two people, the two people should move back and the imaam should not move forward, because he is to be followed and should not move, and because the imaam should pray with a barrier in front of him such as a wall or pillar, etc.

Imaam al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’, 4/292:

“If there is an imaam and two people praying behind him, the imaam should come forward and they should stand behind him, whether they are two men or two boys or a man and a boy… Then if there is space in front of the imaam and not behind the two people praying behind him, he should move forward or they should move back. As to which is preferable, there are two opinions. The correct view is that stated by Shaykh Abu Haamid and the majority, which is that they should move back because the imaam is to be followed and should not move.

… this is if the second person joins the prayer during the qiyaam (standing). But if he comes during the tashahhud or sujood, nobody should move forward or move back until they stand up again. There is no dispute that this moving forward or back should not occur until after the second person has said the takbeer for starting the prayer, as they mentioned. And Allaah knows best.” Continue reading

If he enters the mosque when the imam has stood up from bowing, what should he say?

If I come to the mosque and the imam has stood up from bowing, what should I say at this point? Should I say “Rabbana wa laka al-hamd” or what?.

Praise be to Allaah.

If you enter the mosque when the imam has stood up from bowing, then you should say the dhikr that is prescribed at this point, which is Rabbana wa laka’l-hamd, and you should not say the opening du’aa’, because its place is the beginning of the prayer, and you should not say A’oodhu Billaahi min al-shaytaan il-rajeem, because its place is before recitation.

Al-Bukhaari (689) and Muslim (411) narrated from Anas (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The imam has been appointed to be followed, so when he says takbeer, then say takbeer; when he prostrates, then prostrate; when he rises, then rise, and when he says, Sami’a Allaahu liman hamidah, then say Rabbana wa laka’l-hamd. And if he prays sitting, then you should all pray sitting.”

For more information, please see the answer to question no. 33592 and 43574.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: If I join the imam when he is bowing, when I stand up for the second rak’ah should I recite the opening du’aa’ or not?

He (may Allaah have mercy on him) replied: If a person who joins the prayer late joins the imam when he is bowing, then he should say the opening takbeer first (takbeer al-ihraam) before bowing, then he should bow, but in this case if he says the takbeer for bowing it is better, but if he does not say it, it does not matter. This is the view of the scholars (may Allaah have mercy on them). Then when he gets up for the second rak’ah, he should not say the opening du’aa’ because the opening du’aa’ should only be said at the beginning of the prayer, and the beginning of the prayer has already passed. It is a Sunnah and he has missed its place, so he should not make it up at a point which is not the right place for it. But he should seek refuge with Allaah from the accursed shaytaan before reciting. End quote from Fataawa Noor ‘ala al-Darb.

To sum up: If a person catches up with the imam at some point, he should recite the dhikr that is prescribed at that point, such as if he catches up during the sitting between the two prostrations, he should say Rabb ighfir li, and if he catches up during the tashahhud he should recite it, and so on.

See also the answer to question no. 69821.

And Allaah knows best. Continue reading

If the imam recites for too long in a prayer in which Qur’aan is recited silently, what should the one who is praying behind him do?

When you are in a prayer in which Qur’aan is recited silently, should the person praying behind the imam stop reciting after he finishes reciting al-Faatihah and a soorah in the first and second rak’ah and after he finishes reciting al-Faatihah in the third and fourth rak’ah? If he should not be silent, what should he recite?.

Praise be to Allaah.

Firstly:

What is prescribed for the worshipper in a prayer in which Qur’aan is recited silently is to recite al-Faatihah and whatever he can of Qur’aan, in the first two rak’ahs, whether he is leading the prayer or praying behind an imam, because of the report narrated by Ibn Maajah (843) from Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) who said: We used to recite the Opening of the Book and a soorah behind the imam in the first two rak’ahs of Zuhr and ‘Asr, and in the last two rak’ahs (we would recite) the Opening of the Book. This hadeeth was classed as saheeh by al-Albaani in Saheeh Ibn Maajah.

The worshipper – whether he is leading the prayer or praying behind an imam – can recite more than one soorah after al-Faatihah in the first two rak’ahs, because of the report narrated by al-Bukhaari (775) and Muslim (822) from Ibn Mas’ood (may Allaah be pleased with him) who said: I know the pairs that the Messenger of Allaah (S) used to put together. And he mentioned twenty soorahs of al-mufassal, two by two, in every rak’ah.

For example, the Prophet (peace and blessings of Allaah be upon him) recited al-Rahmaan and al-Najm together in one rak’ah, and al-Qamar and al-Haaqqah together, and al-Toor and al-Dhaariyaat together, and al-Waaqi’ah and al-Qalam together.

Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him) by al-Albaani, p. 104.

The fact that it is permissible to recite two soorahs in after al-Faatihah is also indicated by the report narrated by al-Bukhaari in The Chapter on reciting two soorahs together. From Anas ibn Maalik (may Allaah be pleased with him) who said: A man from among the Ansaar used to lead them in prayer in the mosque of Quba’, and every time he started a soorah to recite for them in prayer, he would start by reciting Qul Huwa Allaahu Ahad, until he finished it, then he would recite another soorah with it. He used to do that in every rak’ah. His companions spoke to him about that and said: You start with the soorah then you do not think that it is sufficient and you recite another. Either recite it or leave it and recite something else. He said: I will not give it up. If you wish me to lead you in prayer on this basis, I will do so, and if you do not like it I will leave you. They thought that he was the best of them and they did not want anyone else to lead them in prayer. When the Prophet (peace and blessings of Allaah be upon him) came to them, they told him the story and he said: “O So and so, what is keeping you from doing what your companions told you to do? What is making you adhere to this soorah in every rak’ah? He said: I love it.” He said: “Your love for it will earn you admittance to Paradise.”

See: Fataawa al-Lajnah al-Daa’imah, 6/403 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 is meant by the hadeeth, “Whoever visits a people should not lead them in prayer”

The Prophet Muhammad forbad a visitor/ guest from leading locals in prayers, instead one of the locals should lead the prayers (Ref Hadith reported from Malik ibn al-Huwayrith in Tirmizi and Abudawud. Imam Tirmizi classed it Hasan, or perhaps Hasan Sahih). This Hadith (a ‘Nas’, as I believe) is not abided by in our Mosques when a guest of the Khateeb comes. The Khateeb invites the guest to lead prayers, and the guest does so. In support of this, the Khateebs bring the Hadith which says that the Holy Prophet (S.A.W.) led prayers in Makkah on the day of victory of Makkah (though he was a visitor/ not local). I seek your guidence for education purpose and to guide/advise others accordingly.

Praise be to Allaah.The hadeeth of Maalik ibn al-Huwayrith that is referred to here was narrated by al-Tirmidhi (356) and Abu Dawood (596) from Abu ‘Atiyyah who said: Maalik ibn al-Huwayrith used to come to us in our prayer place and talk to us. The time for prayer came one day and we said to him: “Go forward (to lead the prayer).” He said: “Let one of you go forward, until I tell you why I will not go forward. I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Whoever visits a people should not lead them in prayer. Let a man from among them lead them in prayer.’” 

Abu ‘Eesa al-Tirmidhi said: This is a saheeh hasan hadeeth, which is to be followed according to the majority of scholars among the companions of the Prophet (peace and blessings of Allaah be upon him) and others. They said: The owner of the house is more entitled to lead the prayer than a visitor.

Some of the scholars said: if the owner of the house gives permission, then it is acceptable for the visitor to lead the prayer.

Based on the hadeeth of Maalik ibn al-Huwayrith, Ishaaq was strict on this issue and said that no one should lead the owner of a house in prayer, even if the owner of the house gives him permission. He said: Similarly in the mosque, no one should lead them in prayer in the mosque if he is visiting them. He said: Let a man from among them lead them in prayer. End quote from Sunan al-Tirmidhi.

Al-Albaani (may Allaah have mercy on him) said of this hadeeth: It is saheeh apart from the story of Maalik. Saheeh Sunan al-Tirmidhi. Continue reading

The imaam was accused of reciting Qur’aan incorrectly; what is the status of past prayers?

What is the ruling on the prayers led by an imaam who has led the prayers for more than two years, both the prayers in which Qur’aan is recited silently and those in which it is recited out loud, then those who were praying behind him accused him and said that his leading the prayers was not valid? Please note that the person was appointed as imam by a local fatwa committee and that this committee also prayed behind this imaam who is accused of not being qualified. This committee is formed of imams who are appointed to issue fatwas.
1 – What is the ruling on the prayers led by this person whose leadership of the prayers is said to be invalid because of the alleged mistakes in Qur’aan recitation?
2 – What is the ruling on the prayers of those who prayed behind this person for more than two years, both the prayers in which Qur’aan is recited silently and those in which it is recited out loud – during which his mistakes should have been apparent – then he was accused of being unqualified?
3 – What is the ruling on this person’s leading the prayers, and the leading of those shaykhs who prayed behind him, then they left him because they said that he was reciting incorrectly and was not qualified.

Praise be to Allaah.1 – If the imaam recites al-Faatihah incorrectly and alters the meaning, his leading the prayers is not valid. Otherwise his prayer is valid, so long as he does not do anything wrong in his recitation such that he distorts the Qur’aan, or adds or takes away anything deliberately. In that case his prayer is invalid. 

2 – The prayer of those who were led by him is valid, in sha Allaah, so long as they did not know that his prayer was invalid.

3 – The prayer of those who accused him then left him, if they thought that his prayer was invalid then their prayer is invalid too, otherwise it is not. Continue reading