“I am blind. Please grant me permission to perform Salat at home” – Shaykh ‘Abdurrazzāq al Badr [Video|Ar-En Subtitles] The Request of Ibn Umm Maktūm from the Prophet ﷺ https://youtu.be/uL1toPPemWI [ 9 min]
Imam Al-Nawawi’s Riyad-us-Saliheen Chapter 191 – The Excellence of Performing Salat (Prayers) in Congregation
1066. Abu Hurairah (May Allah be pleased with him) reported: A blind man came to the Messenger of Allah (sallallaahu alayhi wa sallam) and said: “O Messenger of Allah! I have no one to guide me to the mosque.” He, therefore, sought his permission to perform Salat (prayer) in his house. He (sallallaahu alayhi wa sallam) granted him permission. When the man turned away, he called him back, and said, “Do you hear the Adhan (call to prayer)?” He replied in the affirmative. The Messenger of Allah (sallallaahu alayhi wa sallam) then directed him to respond to it. [Muslim].
1067. Abdullah bin Umm Maktum, the Mu’adhdhin (May Allah be pleased with him) reported: I said to the Messenger of Allah (sallallaahu alayhi wa sallam): “There are many poisonous insects and wild beasts in Al-Madinah, and I am blind. Please grant me permission to perform Salat at home.” He (sallallaahu alayhi wa sallam) enquired whether he could hear the call: Hayyaalas-Salah; Hayya `alal-Falah (Come to the prayer, come to the salvation). When he replied in affirmative, the Messenger of Allah (sallallaahu alayhi wa sallam) directed him to come (to mosque) for prayer.” [Abu Dawud].
1068. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu alayhi wa sallam) said, “By Him in Whose Hand my life is, I sometimes thought of giving orders for firewood to be collected, then for proclaiming the Adhan for Salat. Then I would appoint an Imam to lead Salat, and then go to the houses of those who do not come to perform Salat in congregation, and set fire to their houses on them.” [Al-Bukhari and Muslim].
1069. Ibn Mas`ud (May Allah be pleased with him) reported: “He who likes to meet Allah tomorrow (i.e., on the Day of Requital) as a Muslim, should take care and observe the Salat when the Adhan is announced for them. Allah has expounded to your Prophet (sallallaahu alayhi wa sallam) the ways of right guidance, and these (the prayers) are part of the right guidance. If you have to perform Salat in your houses, as this man who stays away (from the mosque) and performs Salat in his house, you will abandon the Sunnah (practice) of your Prophet (sallallaahu alayhi wa sallam), and the departure from the Sunnah of your Prophet (sallallaahu alayhi wa sallam) will lead you astray. I have seen the time when no one stayed behind except a well-known hypocrite. I also saw that a man was brought swaying (on account of weakness) between two men till he was set up in a row (in the mosque).” [Muslim].
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The Prophet (ﷺ) said, “Isn’t he who raises his head before the Imam afraid that Allah may transform his head into that of a donkey or his figure (face) into that of a donkey?”
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If you see a man being constant upon performing the obligatory prayers in congregation, with the ruler or other than him, then know that he is a person of the Sunnah,if Allah,the Most High, wills. If you see a man neglecting the obligatory payers in congregation, even with the ruler, then know that he is a person of desires.
Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah
Posted with kind permission from Dawud Burbank rahimahullaah
Deviant groups like Mu’tazilah and Khawarij declares the rulers and others as disbelievers because of sin (less than Shirk) and abandons congregational prayer with them
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Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah
Posted with kind permission from Dawud Burbank rahimahullaah
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Whoever abandons the Jumu’ah Prayer and the congregational prayers in the mosque, without a valid excuse, then he is an innovator [1]. The valid excuse is such as an illness, because of which he is unable to go out to the mosque, or fear of an oppressive ruler and whatever is besides that then there is no excuse for you.
NOTES
[1] Congregational payer in the mosque is an obligation upon the sane, adult males who are able to attend. This is the most correct saying of the scholars.
–
Abu Hurairah (May Allah be pleased with him) reported: A blind man came to the Messenger of Allah (sallallaahu alayhi wa sallam) and said: “O Messenger of Allah! I have no one to guide me to the mosque.” He, therefore, sought his permission to perform Salat (prayer) in his house. He (sallallaahu alayhi wa sallam) granted him permission. When the man turned away, he called him back, and said, “Do you hear the Adhan (call to prayer)?” He replied in the affirmative. The Messenger of Allah (sallallaahu alayhi wa sallam) then directed him to respond to it.
“Whoever would be happy to meet Allaah tomorrow as a Muslim, then let him preserve (in establishing) these five prayers from the place where they are called from (i.e. masjids), for verily, Allaah has legislated for your Prophet the ways of guidance. And indeed these (five prayers in the masjid) are from the ways of guidance. And if you were to pray in your homes as this man who refrains (to pray in the masjid) prays in his home, then you would have abandoned the Sunnah of your Prophet. And if you were to abandon the Sunnah of your Prophet (sallallaahu ‘alaihi wa sallam) you would go astray. There is not a man that performs the ablution and does it well, then sets out to go to one of these masjids except that Allaah records a good deed for him for every step he takes and raises him up one level and erases one evil deed due to it. You have certainly seen us, and no one would refrain from the prayer (in the masjid) except the hypocrite whose hypocrisy was well known. And indeed a man would be brought supported by two men until he was made to stand in the row (for prayer).”
[Reported by Muslim] [Virtues of the Prayer – by Shaykh Muhammad Saleh Al Uthaymeen]
Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah
Posted with kind permission from Dawud Burbank rahimahullaah
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[Must Watch] The Immense Calamity of the Smart Phone – Advice from Shaykh Abdur Razzaaq al Badr حفظه الله http://mtws.posthaven.com/itikaf-with…
Translated by Rasheed ibn Estes Barbee حفظه الله
Video Courtesy: Bilal Nahim
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Listen / Download Mp3 Here (Time 4:05)
[audio https://salafiaudio.files.wordpress.com/2015/06/do-not-race-with-imam-in-your-salah-prayer-abdul-qaadir-al-junayd-abu-muhammad-al-maghribee.mp3]
The Imam is there to be followed Listen / Download Mp3 Here (Time 5:10) [audio https://salafiaudio.files.wordpress.com/2015/06/the-imam-is-there-to-be-followed-abdul-qaadir-al-junayd-abu-muhammad-al-maghribee.mp3]
The Messenger of Allah (sallallaahu ‘alaihi wasallam) said:
Move not before the imam does. When the imam says. Allahu akbar, you say, Allahu akbar. When he says, waladh-dhalleen’ you say, aameen. In another narration, he said: Surely the imam is there to be followed. [Sahih Muslim]
He also said:
Does not the one who raises his head before the imam does fear that Allah would transform his head into a donkey’s head [Sahih Muslim]
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All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions, and those who follow them until the Day of Resurrection.
The Position of the Ma’muum With Respect to Following the Imaam
The position of the ma’muum with respect to following the imaam falls into four categories:
al-Musabaqaah entails getting ahead of the imaam in either sayings or actions.
Concerning sayings, it is acceptable to get ahead of the imaam, except in two matters; they are:
1) Takbeerat al-Ihraam – If the follower precedes the imaam in it, then his salaah is invalid, even if he forgot.
2) Tasleem – If the follower deliberately precedes the imaam in it, then his salaah is nullified. However, if it was unintentional, then he simply repeats it after the imaam.
Therefore, if someone recites al-Faatiha, the remembrances of sujuud and rukuu, or the tashahhud before the imaam, then there is nothing upon him.
Regarding preceding the imaam in actions, it is divided into two situations:
1) Going ahead of the imaam to a rukn (pillar)
Example: Someone made rukuu before the imaam. Later, the imaam caught up with him. At this point, the follower should stand up and make rukuu with the imaam, so as to follow him.
2) Going ahead of the imaam by a rukn (pillar)
Example: Someone made rukuu and then lifts himself up before his imaam bows.
Going ahead of the imaam in actions is forbidden in all of its forms and is from the major sins, as evident in the sunnah. If someone knowingly goes ahead of the imaam, then his salaah is invalid. Correspondingly, the salaah of the person who did it ignorantly or due to forgetfulness is valid. However, if the legal excuse (e.g. forgetfulness or ignorance) is lifted before the imaam catches up, then it is incumbent upon the ma’muum to follow the imaam in those acts which he did prematurely.
Example: Someone made sujuud and lifted up from it before his imaam prostrated. Therefore, he must return to position of the imaam and follow him. If his action was done deliberately, then his salaah is invalid; if it was due to ignorance or forgetfulness, then his salaah is valid.
(2) al-Muwafaqaah (Conforming)
Conformity with the imaam can also be through sayings or actions. If it is in sayings, then it is not harmful except in two situations:
1) Takbeerat al-Ihraam – If the follower conforms with the imaam in it, then his salaah is invalid.
2) Tasleem – If the follower deliberately conforms with the imaam in it, then his salaah is nullified. Correspondingly, if it was done due to forgetfulness and he returns later to follow his imaam in tasleem, then there is nothing upon him.
It is also disliked (makrooh) to have conformity with the imaam in actions because the Prophet (صلى الله عليه وسلم) said:
“If he makes rukuu, then make rukuu, and do not make rukuu till he makes rukuu.” [1]
This hadeeth makes it clear that we should follow the actions of the imaam, not conform with them. As such, if someone conforms with the imaam in sujuud by reaching the ground at the same time as him, then this is disliked; the Prophet (صلى الله عليه وسلم) said in the same hadeeth:
“Do not make sujuud until he makes sujuud.”[2]
It is also reported from al-Baraa ibn ‘Aazib (radiyallaahu ‘anhu):
“When Allaah’s Messenger said, ‘Sami’a Allaahu liman hamidah’ none of us bent his back (for prostration) till the Prophet prostrated, and then we would prostrate after him.” [3]
(3) at-Takhalluf (Staying Behind)
at-Takhalloof is of two types.
1) Staying behind due to a valid excuse – In this situation, the person brings what he failed to perform and follows the imaam. There is nothing upon him, even if he fell behind by a pillar or more.
Examples:
a) A person did not hear his imaam until the imaam moved ahead of him by a rukn or two. In such a situation, he does that which he failed to perform and then follows his imaam.
b) While a person was praying in congregation, he did not hear the imaam make rukuu. However, he later heard the imaam say, “Sami’a Allaahu liman hamidah.” In this case, the ma’muum makes rukuu and then follows his imaam, without losing the rakaah.
However, if someone lagged behind the imaam to the point that the imaam caught up with him in the next rakaah, then the person does not bring that which he failed to perform at this stage. Instead, he follows his imaam, and this will be the beginning of a new rakaah for him. After the imaam makes tasleem, the ma’muum must make up the rakaah he missed.
Examples:
a) While a person is praying in congregation, the imaam makes a complete rakaah, but the maamum could not hear the speakers until the imaam began his second rakaah. As such, the ma’muum must follow the imaam, and the imaam’s second rakaah will be his first. Therefore, when the imaam completes his salaah by making tasleem, the ma’muum must stand up and pray an additional rakaah.
b) During salaat al-jumu’ah, a person heard the imaam reciting al-Fatiha.
At this point, there was a power outage. During the time the electricity was cut, the imaam completed a full rakaah. When the power returned, the ma’muum heard the imaam reciting Surah al-Ghaashiyah (Chapter 88), at which point he realized he missed the first rakaah since this surah is recited during the second rakaah of salaat al-jumu’ah. As such, the ma’muum should remain in his position and follow the imaam, and the imaam’s second’s rakaah will be his first. When the imaam makes tasleem, the ma’muum should then stand for a second rakaah.
Hence, if the person recognizes his failure to follow the imaam before the imaam reaches the same position as him, then he makes up what he failed to perform and follows the imaam. Otherwise, he follows the imaam and makes up the missing rakaah after the imaam makes tasleem.
2) Staying behind without a valid excuse – This can either be through staying behind the imaam within a pillar or staying behind him by a pillar. Both are hraam (unlawful) if done deliberately. Staying behind within a pillar entails following the imaam and catching up with him in the pillar he has moved to perform.
Example: The imaam makes rukuu while the ma’muum is lagging behind having yet to complete one or two verses for a surah he recited after al-Fatiha. Then, the follower completes the surah and catches up with the imaam in rukuu. His action is haraam, and his rukuu is valid but in opposition to the sunnah.
Staying behind by a pillar involves the imaam going past the ma’muum by an entire pillar. In this case, the ma’muum’s salaah is nullified if there was not a valid excuse.
Examples:
a) The imaam makes rukuu and rises from it before the ma’muum has bowed.
b) The imaam lifts up from the first sajdah while the ma’muum remains in sujood making du’aa. The imaam then does the second sajdah, preceding the ma’muum by one rukn (pillar). This is common in many mosques, but it nullifies the ma’muum’s salaah.
(3) al-Mutaaba’ (Following)
Following the imaam entails the ma’muum performing an action of salaah immediately after the imaam; this is the sunnah.
Examples:
a) The ma’muum follows the imaam into rukuu even if he has yet to finish a second surah after al-Fatiha.
b) When the imaam lifts his head from sujuud, the ma’muum follows him; this is better than continuing to make du’aa as the ma’muum’s salaah is linked to his imaam, and they are commanded to follow him.
Summary
The position of the ma’muum with respect to following the imaam falls into four
categories:
1) Getting ahead (musabaqaah) – This is forbidden in all of its forms. Anyone who knowingly or intentionally does it invalidates his salaah. However, if it is done out of ignorance or forgetfulness, then the salaah is valid.
2) Conformity (muwafiqaah) – This is makrooh (disliked).
3) Staying behind (takhalloof) – This can be either due to an invalid or valid excuse.
4) Following (mutabbaa’) – This is the sunnah and correct.
All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions, and those who follow them until the Day of Resurrection.
[1] Part of a hadeeth reported in Sunan Abi Dawood (English translation no. 603, book 2). Similar narrations are in Saheeh al-Bukhaari (English translation vol. 1, hadeeth no. 689) and in Saheeh Muslim (English translation no. 826, book 4).
[2] Ibid.
[3] Reported in Saheeh al-Bukhaari (English translation vol. 1, hadeeth no. 658) and in Saheeh Muslim (English translation no. 959, book 4).
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An Explanation By Muhammad bin Umar Bazmool of the book ‘Sifatas-Salah’ By Shaykh Muhadith Nasir as-Sunnah Muhammad Nasir- Deen Al-Albaani Translated by Umm Yahya
Shaykh Albaani Wrote:
The Imam Saying Ameen Aloud After Reciting Fatiha
When the Messenger of Allaah had completed his recitation of Surah Fatiha he would say: ‘Ameen’ raising his voice and he would elongate it.
He would command those praying behind him to say Ameen loudly just after the Imam said it.
The Prophet would say: ‘If the Imam recites: << not of those who have evoked [Your] anger or of those who are astray. >> then say: ‘Ameen, for verily the Angels sayAmeen and verily the Imam says Ameen,’
And in other wording: ‘If the Imam says Ameen then say Ameen, whoever says it and it coincides with the Ameen of the Angels, (and in other wording if one of you saysAmeen in his prayer and it coincides with the other) all his previous sins will be forgiven.’
In another Hadeeth: ‘Say Ameen and Allah will love you.’
And the Messenger of Allaah also said: ‘The Jews do not envy you about anything more than they envy you of saying Salaamualaykum (salutations) to each other and saying Ameen behind the Imam’
______________________
Muhammad bin Umar Bazmool explained:
This chapter of saying Ameen has a few issues, which will be discussed below.
Firstly
The linguistic meaning of ‘Ameen’ is ‘O Allaah respond / answer.’
It has also been said it means ‘SubhanakaYaAllaah’ (How far you are from imperfection) and it has been said it means ‘O Allaah’.
So when one who prays behind the Imam hears the Imam recite Surah Fatiha and reaches the part that says: << not of those who have evoked [Your] anger or of those who are astray. >> Then it is the Sunnah for him to say Ameen after this, as the Messenger of Allaah would say. This is due to the general statement of the saying of the Prophet : ‘Pray as you have seen me praying.’
Secondly
The saying of Ameen is Sunnah for the Imam and those following him. It is the Sunnah for the Imam in those prayers that are audible and he says Ameen audibly/ with a raised voice after he recites Surah Fatiha. It is also the Sunnah for those praying behind him to say Ameen after he finishes reciting << not of those who have evoked [Your] anger or of those who are astray. >>
The scholars -may Allaah have mercy upon them- have mentioned that this is the point at which the saying of the word ‘Ameen’ of both the Imam and those following him coincide.
I asked Shaykh Al-Albaani -may Allaah have mercy on him- during his visit to the Kingdom in the year 1410 A.H. regarding the matter of the Imam saying Ameen and those who follow him, and the Shaykh -may Allaah have mercy on him- said that it is upon those who are following the prayer to say Ameen just after the Imam, to the count of one or two letters, as the saying of Ameen will then be after the Imam and they will join in saying some of the letters of the word. Therefore, if the Imam saysAmeen then those following say it in order for some of the letters of the word to coincide with one another, and at the same time the Imam will precede in one or two letters of the word. Thus in this manner the Imam saying Ameen and the followers will coincide in some of the letters and the end result will be that the saying of Ameen by the follower will be just after the Ameen of the Imam.
Thirdly
The virtue of saying ‘Ameen’. The author -may Allaah have mercy on him- mentions from the Messenger , that if the Imam says Ameen and the Angels say Ameen and those following say Ameen, and they coincide with one another Allaah will forgive them all their previous sins.
Another virtue is that Allaah –SubhanahuwaTa’ala– answers your saying of the word ‘Ameen’ because it means ‘O Allaah answer \ respond.’
The third virtue is what the Messenger mentioned in his saying: ‘The Jews do not envy you about anything more than they envy you of saying Salaamualaykum (salutations) to each other and saying Ameen behind the Imam.’
This is why it is incumbent upon us, to ensure we say Ameen.
Fourthly
Due to what is mentioned with regard to the coinciding of saying Ameen of the Imam and those following him in prayer necessitates that those following are attentive in their prayer whilst following the Imam and the Imam’s recitation to ensure that he does not miss saying Ameen in the correct place. If he misses saying Ameen he loses great reward and recompense, which is mentioned in this hadeeth.
And this summons the presence of the heart and humility of the soul and the body whilst in prayer behind the Imam, and Allah knows best.
Fifthly
I would like to bring to attention that which is relevant to this discussion of saying ‘Ameen’, which is, once one is aware of the meaning of the word ‘Ameen’, (O Allaah answer or O Allaah). Some people, whilst the Imam reads Qunoot and Exalts Allaah, Praises Him –SubhanahuwaTa’ala– and glorifies Him, stop saying ‘Ameen’, replacing it by saying ‘Subhanak’ (Glory be to You) or similar words. This clearly opposes the Sunnah as the word ‘Ameen’ is sufficient for all supplication regardless of whether it isDua’ praising Allaah Ta’ala or Dua’ of asking from Him or declaring Allaah’s Majesty and Greatness.
[Taken from: ‘Sharh Kitab Sifat Salat an-Nabi’ by Muhammad bin Umar Bazmool p.187-188]
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AUTHOR: Shaikh Muhammad Amaan Al-Jaamee [D. 1416H]
SOURCE: Sharh Shuroot as-Salaat (pg. 8-9)
PRODUCED BY: Al-Ibaanah.com
In his explanation of Imaam Muhammad bin ‘Abdil-Wahhaab’s classical treatise Shuroot-us-Salaat, Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him, said:
Istijmaar is not to be done only in cases of emergency as some people think. Rather, a person can perform Istijmaar (using stones) even if there is water present and he doesn’t perform Istinjaa (i.e. use water). This is what the Companions would do during their lifetimes since water was not as abundant and available as it is today. But in spite of this, they would not burden themselves by searching for water. If a person (at their time) would relieve himself, he would clean himself with stones (Istijmaar) and suffice with that even if water was available. If he fulfills the conditions (of ablution), by removing the source of the impurity from his body, it is valid for him to go and pray. As for the traces and marks of the impurity, then this is pardonable.
The same goes for a person who steps on impurities with his shoes or socks and then rubs them on the floor until the source of the impurity is removed even though the traces of the impurity may remain. He may pray in his shoes and socks even though traces remain after having removed the source of the impurity, just like the one who does Istijmaar.
The Prophet (sallAllaahu ‘alayhi wa sallam) said: “If one of you comes to the masjid, he should look at the bottom of his shoes. If he sees an impurity on them, he should rub them on the ground. Then he may enter with them (i.e. the shoes) and pray with them on.”
This is one of the acts of the Sunnah that has been abandoned today. In fact, it is one of the acts of the Sunnah that is fought against by many people. It is even considered a crime in some regions – Entering the masjid with sandals and shoes. If I were to go today and buy a pair of shoes from a store and then put them on and enter the masjid with them – this would be regarded as a crime and considered disrespect for the mosques and houses of Allaah. The Sunnah has become innovation and innovation has become Sunnah! Praying in shoes was something well established at the time of the Salaf – they would not differ over it.
In fact, everything that is found in the command (of the Prophet) should be observed by an individual. Thus, he should check if his shoes are clean upon entering the masjid, acting upon the hadeeth which we just mentioned: “Then he may enter with them (i.e. the shoes) and pray with them on.”
If he takes his shoes off, he should place them between his legs, not in front of him or behind him nor to his right or left, so as to disturb the people around him. Rather he should place them between his legs, in between his feet. This is what has been reported in the Sunnah and this is what the Salaf of this ummah have followed. This aspect of the Sunnah continues to be practiced in some areas of this country (i.e. Saudi Arabia). However, in some of the other areas of the country as well as some regions abroad, the reaction towards this Sunnah is bad.
Nevertheless, we must emphasize here that praying in shoes is Sunnah, i.e. recommended. It is neither obligatory nor is it a condition or requirement for the validity of one’s prayer. So if this aspect of the Sunnah conflicts with another good that is found in some masaajid, or if opening the door to entering the masaajid with shoes on leads to squandering money, then this aspect of the Sunnah should be left off temporarily and restrictedly – to this confined place – until it is revived in other places that are similar to these masaajid.
The youth should not hasten to enter the masaajid with their shoes on for they will open the door for everyone to do so, and this will lead some people who are in a rush to enter the masjid before checking under their shoes. This will then lead to a squandering of the masjid’s carpet and we have been prohibited from squandering money.
Squandering money is forbidden while entering the masjid and praying with shoes on is recommended. So when there exists a conflict such as this, we should work to revive the Sunnah of praying in shoes in masaajid other than these – i.e. in masaajid that have remained in their pure original state with floors that are covered by dirt and sand – or in our homes, or in some open land when we go out on a journey or camping. There are many places.
This means that we should not wage war against the act of praying in shoes, nor should we go to the extremes of entering these carpeted masaajid with shoes on thus causing the money spent on them to be squandered. Rather, we should combine between these advantages and those ahaadeeth, and that is by reviving the Sunnah of praying in shoes in other than these types of masaajid.
There are many masaajid and many places (to pray with shoes on). So we must have a good and proper understanding of the Religion and bring together all of the texts. A person should not take one portion or one text or one hadeeth and leave off all of the other texts. Rather, he must always try to reconcile and bring together all of the texts, as much as he is able to.
Published on: May 6, 2007
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In his classical treatise, Shaikh Muhammad bin ‘Abdil-Wahhaab, may Allaah have mercy on him, says: “The pillars of the prayer are fourteen: (1) Standing, if one has the ability to do so; (2) The opening Takbeer; (3) Reciting Surah Al-Faatihah…”
In his explanation of this last pillar, Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him, said:
This applies to everyone – the one leading the prayer (Imaam), the one being led in prayer (ma’moom) and the one praying alone (munfarid) in the same manner – and according to the most correct opinion even in the audible prayers.
The ma’moom listening to the recitation of the Imaam and remaining attentive to it does not remove the obligation of reciting Surah Al-Faatihah from him according to the most correct opinion of the scholars. This issue is one of differing since the Prophet’s (sallAllaahu ‘alayhi wa sallam) statement: “There is no prayer for he who does not recite the opening chapter of the Book” includes the one leading the prayer, the one being led in prayer and the one praying alone. He (sallAllaahu ‘alayhi wa sallam) said: “There is no prayer for he who does not recite…” Listening is not reciting.
It’s true that the one being led in prayer should remain attentive to the recitation of the one leading the prayer. However, the extent in which it takes him to recite Surah Al-Faatihah is exempted from this, whether he recites Al-Faatihah along with the Imaam in succession or he is able to recite it during one of the moments in which the Imaam pauses or he recites it while the Imaam is reciting the (next) surah in any of the opportunities he gets. This is since there is no mention (in the texts) of a specific time for the one being led in prayer to recite Surah AlFaatihah.
Irregardless, he must recite it since the prayer of the one who does not recite Surah Al-Faatihah is invalid whether he is leading the prayer, praying alone or – according to the most correct view as stated before – even if he is being led in prayer and standing behind an Imaam that is reciting out loud. The strongest proof for this is the qudsee hadeeth in which Allaah said: “I have divided the prayer between Myself and My servant into two halves.” What is meant by “prayer” here is Surah Al-Faatihah. Allaah referred to Al-Faatihah as the prayer.
“I have divided the prayer between Myself and My servant into two halves, and My servant will have what he asks for. When the servant says: ‘Al-Hamdulillaahi Rabb-il-‘Alameen’, Allaah says: ‘My servant has praised Me.’ And when he says: ‘Ar-Rahmaan-ir-Raheem’, Allaah says: ‘My servant has extolled Me.’ And when he says: ‘Maaliki-yawm-id-Deen’, Allaah says: ‘My servant has honored Me.’
And when he says: ‘Iyyaaka Na’bdu wa Iyyaaka Nasta’een’, Allaah says: ‘This is between My servant and I and My servant will have what he asks for.’ And when he says: ‘Ihdinaas-Siraat-al-Mustaqeem. Siraat-aladheena an’amta ‘alaihim. Ghairil-Maghdoobi ‘alaihim wa lad-Daalleen’, Allaah says: ‘This is for My servant and for My servant will be what he asks for.’”
Allaah has referred to Surah Al-Faatihah as the “Prayer” in this qudsee hadeeth. This includes everyone who prays, meaning: Whoever does not recite Al-Faatihah has no prayer. So the hadeeth explains itself and supports itself.
Therefore, a person who prays behind someone – even an Imaam that is reciting out loud – should not leave off reciting Surah Al-Faatihah just because of what he has read in the books of one of the madh-habs. If he considers this type of hadeeth to be authentic as well as the second hadeeth “There is no prayer for he who does not recite the opening chapter of the Book” and other narrations concerning Surah Al-Faatihah that bear a similar meaning, it is not permissible for him to turn away from these ahaadeeth by claiming that he is following the madh-hab of so and so and that this madh-hab says it is not obligatory upon the one being led in prayer to recite Al-Faatihah particularly when the Imaam is reciting out loud. This is not a correct stance.
Imaam Maalik, may Allaah have mercy on him, the Imaam of Madeenah and one of the great ones to have taught at the Prophet’s Masjid during the time of the Taabi’-ut-Taabi’een who would teach in the proximity of the garden would advise his students saying to them: “Every person’s statements can either be accepted or rejected except for the inhabitant of this grave” and he pointed to the Prophet’s (sallAllaahu ‘alayhi wa sallam) grave, which was close to where he was teaching.
This is what it means: It is not befitting for a Muslim – especially a student of knowledge – that comes upon a hadeeth of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) to claim that this hadeeth opposes our madh-hab, and then abandons it claiming that he is doing so out of following his madh-hab. Following one of the madh-habs is not obligatory. There does not exist at all any creature whom we are obligated to follow and for whom we will be questioned about following – if we fall short in doing that – except for the Messenger of Allaah, Muhammad, (sallAllaahu ‘alayhi wa sallam). Such a person does not exist.
As for the one who says: “And it is an obligation to blindly follow a scholar from amongst them” as the saying goes, using such wording that implies the same understanding of this statement made by the author of Jawharat-ut-Tawheed, then such a statement is baseless.
We are not obligated to follow any one of the four madh-habs. It is not an obligation. In fact, the most correct view is that it is not even permissible. The term “obligation” is a legal ruling and a legal ruling does not become established except by a proof from the Qur’aan or the Sunnah.
Whoever claims that something is obligatory is required to bring forward the proof for his claim. What is meant by the saying that we are obligated to follow the madh-hab of Imaam Maalik?? How could this be when at his time there were three other Muslim Imaams of his caliber? And altogether, these four Imaams were considered the Imaams of the world during the time of the Taabi’-ut-Taabi’een as Ibn Taimiyyah said: “These four are the Imaams of the world during the time of the Taabi’-ut-Taabi’een. Amongst them is Imaam Maalik in the Hijaaz, Al-Laith bin Sa’ad in Egypt, Ath-Thawree in ‘Iraaq, and Al-Awzaa’ee in Shaam.” So it is not permissible to blindly follow three of them but as for the fourth, we can?!?!
Where did they get this from? What is the proof for it? For three of them it is not permissible, ok, it is not obligatory. It is not permissible for us to blindly follow Laith or Thawree or AlAwzaa’ee, but as for Imaam Maalik, we must blindly follow him? Where did such a division come from? Who is the one who made such a thing an obligation? Did some revelation come down saying: “If an Imaam reaches the level of Imamship, the ummah is obligated to follow him?” There must be some text similar to this reported. And because there is none, the claim that blind-following one of the four Imaams is a false claim.
I am only using Imaam Maalik as an example here because I used his statement previously. Afterward, I remembered the three other Imaams that were of his caliber. Imaam Abu Haneefah, Ash-Shaafi’ee, Maalik and Ahmad were all Muslim Imaams, but there were others along with them who were just like them. Weren’t they more knowledgeable than them? It was said that Laith bin Sa’ad was more knowledgeable than Maalik. The point I’m trying to make is: The only one whom we are obligated to follow and for whom we will be questioned about following is Muhammad (sallAllaahu ‘alayhi wa sallam).
Every Muslim knows and memorizes the three questions that he will be asked in the grave. When a person dies and is buried, he will definitely be asked these three questions: “Who is your Lord?” “What is your Religion?” And “who is your Prophet?” In some wordings of the narration, it states: “What do you say about the man who was sent to you?”
This is in reference to Muhammad (sallAllaahu ‘alayhi wa sallam). One of the questions will not be: “Who is your Imaam? What is your madh-hab? What is your way?” No such report has been mentioned. Our Imaam, our example, our prophet and our leader to Allaah is Muhammad (sallAllaahu ‘alayhi wa sallam). We have no other Imaam. The four Imaams as well as those who were of their caliber and standing would call the people to follow this same Imaam. They did not come with the purpose of calling people to follow them. This is why Imaam Abu Haneefah would say: “It is Haraam (unlawful) for anyone to blindly-follow us until they know from where we took (i.e. the sources).” Several scholars have reported this statement on him, such as Ibn ‘Abdil-Barr and Ibn ‘Aabideen in his Hanafee notes.
I would like to reiterate to the students of knowledge that the act of following the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) does not fall second to the act of worshipping Allaah. This is since worshipping Allaah is what is meant by “Laa Ilaaha Illaa Allaah” whereas following the Messenger of Allaah is what is meant when you say: “Ash-hadu anna Muhammadan Rasoolullaah.” These two statements are like one statement – the first part of it is not complete without the second part or the second part without the first. We must understand this point well. So the opening chapter of this Qur’aan is one of the important pillars of the prayer.
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AUTHOR: Shaikh ‘Abdus-Salaam bin Barjiss SOURCE: Al-I’laam ‘an ba’adi Ahkaam-is-Salaam (pg. 36-37) PRODUCED BY: Al-Ibaanah.com
Many people ask on the ruling of what some people do nowadays, such as the shaking of hands between those next to each other – on the right and justify – after finishing from performing the prayer.
Shaikh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on him, answered this type of question when he said:
“Shaking hands after prayer is not prescribed in the Sunnah. Rather, it is an innovation, and Allaah knows best.” [Majmoo’-ul-Fataawaa: 23/339]
And how beautiful is what Ibn-ul-Haaj, may Allaah have mercy on him, said, whilst advising the student of knowledge:
“And he should refrain from what they have introduced from shaking hands after the Morning Prayer, the ‘Asr Prayer and the Jumu’ah Prayer. In fact, some of them in these times have even gone so far as to do this after all of the five daily prayers! And all of this is from innovations. The proper place for shaking hands, according to the Religion, is only at the time when a Muslim encounters his brother, not after the five daily prayers. All of this is from innovations. Wherever the Religion has placed it (i.e. the act of shaking hands), we too should place it. Therefore, this act (of shaking hands after prayer) should be avoided and the one who does it should be reprimanded for what he has brought forth from opposition to the Sunnah.” [Al-Madkhal: 2/223]
The great scholar, Ibn Hajr Al-Haytamee said:
“What people do from shaking hands directly after the five daily prayers is detested (makrooh). It has no basis in the Religion.”
—
Some scholars have also indicated that shaking hands after prayer is from the ways of the Rawaafid, may Allaah debase them. [See As-Si’aayah (pg. 264) of the great scholar AlLuknawee]
O Muslim, after having heard the words of the scholars on this aspect of shaking hands (after every prayer), you have no choice except but to abandon it, detest it and instruct the people to forsake it, out of caution from falling into innovations, which violate an individual’s religion and detract from his deeds.
And you must know that these scholars’ ruling this act of shaking hands (after prayer) to be an innovation is based on the premise that it is an act of worship that was introduced after the time of the Prophet (sallAllaahu ‘alayhi wa sallam) and the first three generations (of Muslims, i.e. the Salaf). The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever does a deed that is not in conformity with our affair (i.e. Sunnah), he is rejected.”
And you will surely be amazed at how innovations cling tightly onto the hearts of those who were raised upon it to the point that they become like armor for these innovations, protecting it from harm and destruction, whereas Ahlus-Sunnah suffer weakness and humiliation for the sake of defending and reviving the acts of the Sunnah and refuting and showing sternness against those who oppose it.
Don’t you see this innovation and how the people guard it, believing it to be an act of nearness to Allaah? This is such that if a person were to give the slightest hint that he dislikes such an act, the people will call out to him from every direction accusing him of having brought a new religion!! And all of this came about due to the scholars’ laxity in waging war against innovations – even though they be small – and due to their leniency in implementing the Sunnah – even though it may cause divisions. So verily, to Allaah we belong and to Him we will return. And Allaah is sufficient for us and the best of guardians.
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Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 358
Undesirability of Leaving the Mosque without offering Salat (Prayer) after the
Adhan has been Proclaimed
1785. Abu Sha`tha’ said: We were sitting with Abu Hurairah (May Allah be pleased with him) in the mosque when the Mu’adhdhin proclaimed the Adhan. A man stood up in the mosque and started walking out. Abu Hurairah (May Allah be pleased with him) stared at him till he went out of the mosque. Upon this Abu Hurairah (May Allah be pleased with him) said: Indeed, this man has disobeyed Abul-Qasim (sallallaahu alayhi wa sallam).
[Muslim].
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1751. Abu Hurairah (May Allah be pleased with him) said: The Prophet (sallallaahu alayhi wa sallam) said, “Does he who raises up his head before the Imam not fear that Allah will make his head that of a donkey or make his appearance similar to that of donkey?”
[Al-Bukhari and Muslim].
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1701. Ibn `Umar (May Allah be pleased with them) said: The Prophet (sallallaahu alayhi wa sallam) said, “He who has eaten garlic should not come to our mosque.”
[Al-Bukhari and Muslim].
The narration in Muslim is: “He who has eaten garlic should not come to our mosques.”
1702. Anas (May Allah be pleased with him) said: The Prophet (sallallaahu alayhi wa sallam) said, “He who has eaten from this plant (i.e., garlic) should not approach us and should not offer Salat (prayer) along with us.”
[Al-Bukhari and Muslim].
1703. Jabir (May Allah be pleased with him) said: The Prophet (sallallaahu alayhi wa sallam) said, “He who has eaten garlic or onion should keep away from us or our mosques.”
[Al-Bukhari and Muslim].
The narration in Muslim is: “He who has eaten onion or garlic or leek should not approach our mosque, because the angels are also offended by the strong smells) that offend the children of Adam.”
[Muslim].
1704. It has been narrated that `Umar (May Allah be pleased with him) said in the sermon of Friday prayer: “O you people! You eat garlic and onion. I think the odour of these to be very offensive. I saw that if the Messenger of Allah (sallallaahu alayhi wa sallam) happened to find a man with such offensive odour in the mosque, he would order him to be taken out of the mosque and sent to Al-Baqi`. He who wants to eat any of these, should cook them till their odour dies out.
[Muslim].
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