Is there a concession allowing one who is newly married not to pray in congregation?

Is it true that the Sunnah allows one who is newly married to pray at home during the first week of marriage and not take part in congregational prayers? What is the evidence for that?.

Praise be to Allaah.

There is a great deal of evidence which shows that it is obligatory for men to pray in congregation as you will see discussed in detail in the answer to question no. 120. We do not know of any evidence that suggests that a newly married man is allowed not to pray in congregation, apart from a few fuqaha’ who stated that the one who is waiting for his bride to be brought to him is excused from praying in congregation.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about his opinion on this and he said: We think that the views of the scholars may include those that are wrong and those that are right. What is essential is to refer to the Qur’aan and Sunnah. Continue reading

Holding the Mus-haf for one who is following an imaam is contrary to the Sunnah

What is the ruling on holding the Mus-haf in the case of one who is following an imaam in praying Taraaweeh in Ramadan, on the grounds that he is following the imaam’s recitation?

Praise be to Allaah.

Holding the Mus-haf for this reason is contrary to the Sunnah, for several reasons:

1.                 It prevents a person from placing his right hand over his left when standing.

2.                 It leads to a lot of unnecessary movements, such as opening the Mus-haf, closing it, and placing it under one’s arm.

3.                 These movements are very distracting to the worshipper.

4.                 It prevents the worshipper from looking at the place of sujood. Many scholars say that looking at the place of sujood is Sunnah and is better.

5.                 The one who does that may forget that he is in prayer, unless his heart is properly focused upon his being in prayer, unlike when he is standing in a humble and focused manner with his right hand upon his left, tilting his head towards the place of sujood. In this case he will be more likely to remember that he is praying and that he is behind the imaam. Continue reading

Can prayers be led by one who is suffering from urinary incontinence?

Can one who is suffering from urinary incontinence lead the prayer?.

Praise be to Allaah.

It is permissible for a person who is suffering from urinary incontinence to lead in prayer one who is similarly afflicted, but with regard to him leading a healthy man in prayer, there is a difference of scholarly opinion as to whether it is permissible for him to do so.

Some scholars are of the view that it is not permitted and that the prayer is invalid, and others are of the view that it is permitted.

It says in al-Mawsoo’ah al-Fiqhiyyah (25/187):

The fuqaha’ are unanimously agreed that if the imam is sick and suffering from incontinence, and the person praying behind him is similarly afflicted, then his prayer is valid. But if the imam is sick and suffering from incontinence, and the person praying behind him is healthy, then there is a difference of opinion among the fuqaha’ as to whether it is permissible for a sick person to lead healthy people in prayer. There are two opinions:

1 – The view of the Hanafis and Hanbalis is that it is not permissible, because those who have limitations may pray with hadath (impurity) in a real sense, but the hadath in their case is regarded as if it does not exist, because they need to perform their duties; this is an exception which applies only to them, as the degree of necessity should not be overestimated. The healthy man is in a stronger position than the one who has limitations, and something strong cannot be built on something that is weak.

2 – The view of the Maalikis and Shaafa’is is that it is permissible, because their prayer is valid and does not have to be repeated, and because if they are excused, others may be excused also. But the Maalikis stated that it is makrooh for people with limitations to lead healthy people in prayer. End quote.

See al-Majmoo’, 4/160 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

It is not permissible for one who is praying behind an imaam to recite anything other than al-Faatihah

Is it permissible for one who is praying behind the imaam to recite Qur’aan along with the imaam, when the imaam is reciting a lengthy passage?

Praise be to Allaah.

It is not permissible for one who is praying behind the imaam in a prayer in which Qur’aan is to be recited aloud to recite anything in addition to al-Faatihah. Rather after that he has to listen to the imaam’s recitation (i.e., after reciting al-Faatihah), because the Prophet (peace and blessings of Allaah be upon him) said: “Perhaps you recite behind your imaam?” They said, “Yes,” He said, “Do not do that, except for the Opening of the Book (al-Faatihah), for there is no prayer for the one who does not recite it.” And because Allaah says (interpretation of the meaning):

“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”[al-A’raaf 7:204]

And the Prophet (peace and blessings of Allaah be upon him) said: “When the imaam recites, then listen attentively.”

The only exception made to that is with regard to al-Faatihah, because of the hadeeth quoted above and because of the general meaning of the hadeeth, “There is no prayer for the one who does not recite the Opening of the Book.” (Saheeh, agreed upon). Continue reading

When should the one who is praying behind an imam move?

What is meant by following the imam and preceding him?

Praise be to Allaah.

Following the imam means waiting until he has completed the movement and until his voice has finished saying the takbeer, and then following him. If the imam says the takbeer for rukoo’, the worshipper should remain standing until the imam has finished saying takbeer and has bowed, then he should bow. When the imam rises from the rukoo’, the worshipper should remain bowing until the imam has finished saying “Sami’a Allaahu liman hamidah,” and then stand up. This applies to all the movements of the prayer. Preceding the imam means bowing or prostrating before the imam, or starting any movement before him; this invalidates the prayer or reduces its reward. Continue reading

Non-traveller praying behind a imam who is a traveller

What is the ruling regarding the traveller leading the congregational prayer with the residents praying behind him?. So for instance, in Isha prayer the traveller will lead and give salaam after 2 rakahs, and the residents following with continue to prayer after salaam. Is this correct?.

Praise be to Allaah.

The Sunnah indicates that it is permissible for a non-traveller to pray behind a traveller, so long as the non-traveller offers his prayer in full and does not shorten it when the traveller imam does so. This was narrated in a hadeeth which is attributed to the Prophet (peace and blessings of Allaah be upon him) and in which there is some weakness, but it is in accordance with what is understood by the four madhhabs and others.

It was narrated that ‘Imraan ibn Husayn (may Allaah be pleased with him) said:

I went out on campaign with the Messenger of Allaah (peace and blessings of Allaah be upon him) and I was present with him at the conquest [of Makkah]. He stayed in Makkah for eighteen days, praying only two rak’ahs [in each four-rak’ah prayer], and he said: ‘O people of the city, pray with four rak’ahs, for we are people who are travelling.’”

Narrated by Abu Dawood (no. 1229); classed as da’eef (weak) by al-Albaani in Da’eef Abi Dawood.

Maalik narrated in al-Muwatta’ (2/206) from Ibn Shihaab from Saalim  ibn ‘Abd-Allaah from his father from ‘Umar ibn al-Khattaab that when he came to Makkah, he would lead them in praying two rak’ahs, then he would say: “O people of Makkah, complete your prayer for we are people who are travelling.” 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

Advice to an imaam who shaves his beard

In our centre we pray salat’u tarewea but one of the boy’s who actas a Immam used to trim his beard inspite that he is good reciter of quran and also has a good voice.

1. The question is shall we allow him to act as imam beside that there is the altenative of boys who can act as imam.

2. My wife is preganent in our second months she can only fast few days what shall I do to rectify her due days which she didn’t fast.

Praise be to Allaah.

If your imaam shaves his beard, then you should advise him to let it grow, in adherence to the Sunnah of the Prophet (peace and blessings of Allaah be upon him). If he refuses, then ask someone else who can recite Qur’aan well, even if he has not memorized as much or does not have as beautiful a voice. If you cannot find anyone but this man who can recite well, then let him lead the prayers, but keep advising him. May Allaah guide him to follow the sunnah and become a leader who sets the right example.

One of the scholars was asked the following question: We are led in prayer by a man who shaves his beard. Are we permitted to pray behind him or not?

He answered: If this man who shaves his beard is the official permanent imaam in a mosque, you should try to replace him with someone better, and look for someone who is righteous and qualified, and free of this sin, who could be appointed as the imaam. If he is an imaam who always leads the prayers in an office or school, leading zuhr prayers during work hours, then first of all you should advise him of how abhorrent his action is. If he then persists, then try to find someone else who does not have this fault, even if he is less skilled in recitation. But if this is a situation where he is leading the prayers only once, then there is nothing wrong with praying behind him if he goes forward to lead the prayer and you cannot find anyone better than him. In general, such a prayer should be good enough, in sha Allaah, but you should know that you have to advise him and every other Muslim who falls into the error of committing this sin or others.

And Allaah knows best. (Fataawa Islaamiyyah, 1/393)

A pregnant woman is excused from fasting, and all she has to do is make up the fast later on. See the book titled “70 Issues Relating to Fasting” under the topic of “Women’s fasting,” page 34 (Section 17 in English Translation), first paragraph.

And Allaah knows best. Continue reading

Praying behind an imam who commits some sins

We have an Imam here in the mosque … he shaves his beard partly … that is, he is not completely clean shaven but he keeps a thin beard on his face and he is a hafiz … the problem is that there are many people praying behind him who seem to b better to him in following the religion , even though they r not hafiz of the Qur’an … question is does his bidah of keeping a thin beard only, invalidate his prayers, and as a consequence, the prayers of those praying behind him …. and secondly, even his prays r valid, should we strive to replace him with sumone who is better in following the religion, for example, sumone who does not shave or trim his beard , even if he is not a hafiz …
please answer in detail with evidence from the Qur’an and Sunnah and please answer soon … we r having a lot of problems in our mosque because of this issue …some say that we must not pray behind him while others say that we must pray behind him.

Praise be to Allaah.Firstly: 

Shaving the beard in whole or in part is a sin which is not permissible to do. The prayer of one who commits a sin such as shaving the beard and the like is valid if he does it as prescribed by Allaah, according to scholarly consensus. The prayers of those who pray behind him, if he leads the prayer, are also valid, according to the more correct of the two scholarly opinions.

Tuhfat al-Ikhwaan, p. 114, by Shaykh ‘Abd al-‘Azeez ibn Baaz.

The fact that his leading of the prayer is valid is indicated by the fact that the Sahaabah (may Allaah be pleased with them) prayed behind unjust leaders and ruler. ‘Abd-Allaah ibn ‘Umar and Anas (may Allaah be pleased with him) prayed behind al-Hajjaaj al-Thaqafi. Al-Shaafa’i said: And he – meaning al-Hajjaaj – was bad enough (as an evildoer).

Once this is established, there is no point in saying, “I will not pray behind this imam.” Rather you should pray behind him if not doing so will lead to evil consequences, division or conflict, because conflict is worse.

Shaykh Ibn Baaz (may Allaah have mercy on him) said: If by not praying behind him the worshipper will miss out on Jumu’ah and prayers in congregation, then no one does that except an innovator who is differing from the Sahaabah (may Allaah be pleased with them). Similarly, if the imam has been appointed by those in authority and there is no shar’i purpose to be served by not praying behind him, then you should not refuse to pray behind him, rather it is better to pray behind him.

Majmoo’ Fataawa al-Shaykh Ibn Baaz, 9/388.

Al-Nawawi (may Allaah have mercy on him) said – concerning one who leads people in prayer when they do not like him: Our companions said: His leading the prayer is makrooh if they dislike him because of something that is condemned in sharee’ah, such as an oppressive ruler or one who attains the position of imam by force and does not deserve it, or one who does not take precautions to avoid naajis (impure) things… If no such thing applies then it is not makrooh. … Then he said: When we say that it is makrooh, that is limited to the imam; as for the members of the congregation who do not like him, it is not makrooh for them to pray behind him.

Al-Majmoo’, 4/172-173 Continue reading