“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].
Abu Huraira reported Allah’s Messenger (ﷺ) as saying:
The most burdensome prayers for the hypocrites are the night prayer and the morning prayer. If they were to know the blessings they have in store, they would have come to them, even though crawling, and I thought that I should order the prayer to be commenced and command a person to lead people in prayer, and I should then go along with some persons having a fagot of fuel with them to the people who have not attended the prayer (in congregation) and would burn their houses with fire.
And that masaajid (the places of prayer) are to be for Allaah alone, so do not invoke anyone along with Allaah. [72:18] 9
[9]: Shaykh Fawzan’s Explanation
Allaah is not pleased that anyone should be associated with Him, no matter who it is, and this is stated clearly in the Book and in the Sunnah, however, to one who uses the intellect and who thinks carefully, and who discards blind following and the use of false and futile excuses, and who is alert to his own benefit. And the proof that Allaah is not pleased that anyone else besides Him should be associated with Him no matter who it is, is His saying, He the Most High:
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
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
Q: What is the ruling on leaving the Masjid (mosque) after the Adhan (call to Prayer)? Moreover, does the same ruling apply to a person who may be in a room, not used for Salah, within the precincts of the Masjid but when leaving, he passes through the courtyard of the Masjid?
A: It is not permissible to leave the Masjid after hearing the Adhan except to perform Wudu’, answering the call of nature, or any other necessity. It is reported that Abu Hurayrah saw a person leaving the Masjid after the Adhan. Upon this he remarked,
“This (man) disobeyed Abu Al-Qasim (peace be upon him).”Related by Muslim in his Sahih. The same ruling applies for a person who is in a room inside the precincts of the Masjid.
Benefits mainly from the Zaad al Mustaqni of Shaykh Uthaymeen & others as well Audio Extracted from the Lecture : Salaah-Described-001-Going-to-Salat-Rows (19:02 to 58:16)
Posted from Audio series: Salah – Described – Dr Saleh as Saleh [Audio|En]
Bismillah hir Rahman nir Raheem. Alhamdulillahi Rabbil Aalameen wa sallalaahu ala nabeeyena Muhammad wa alaa alihi wa sahbhi wa sallama tasleeman kaseera
The Second Question is why was the Ka’abah called Baytullah Al Haraam, The inviolable house of Allah ?.
The Ka’bah was called Baytullah i.e The House of Allah. That is because it is the place of magnification of Allah(عز و جل) Most Mighty and Most Majestic.People come to it from all places in order to offer an obligation which Allah had ordained upon them and also because people direct themselves in its direction while in their prayers, wherever they may be fulfilling one of the conditions of the Salah i.e. directing one self towards the Qibla.
Q 5: Is it permissible for the Imam to perform Du`a’ (supplication to Allah) after performing the prescribed prayer while all the people are still present?
A: Acts of worship are Tawqifiy (bound by a religious text and not amenable to personal opinion). Therefore, it is not legally permitted to say that this act of worship is permissible with regard to its origin, number, manner or place without legal evidence for saying so.
We do not know any Sunnah of the Prophet (peace be upon him) where he did this, either from his sayings, doings or what gains his consent. All blessings are in following his guidance. The guidance of the Prophet (peace be upon him) is established with authentic proofs that denote what he (peace be upon him) did after Taslim (salutation of peace ending the Prayer). The successors, the Companions of the Prophet and those who followed them in righteousness followed his example in this regard. Whoever innovates anything other than the guidance of the Messenger of Allah (peace be upon him), his acts will be rejected. The Prophet (peace be upon him) said: “He who did any act for which there is no sanction from our behalf, that is to be rejected.” [1]
The Imam who makes Du`a’ (supplication to Allah) after Taslim and the followers pronounce Ta’min (saying: “Amin”) after his Du`a’ should be asked to bring evidence that proves his deeds. Otherwise, his acts will be rejected.
Is a woman that is menstruating or in her post-partum period allowed to touch the mus-haf or read from it? Also, is the menstruating woman allowed to enter the masjid in order to gain religious knowledge?
Shaykh Abdulazeez bin Abdullah bin Baaz:
The menstruating woman is not allowed to sit in the masjid nor touch the mus-haf until she has become purified. However, if a need for her to touch it arose, such as in order to revise a verse (of the Qur’an) or something like that, there is no problem to do so by wearing gloves or by using some other barrier.
As for touching it without some sort of barrier, then no, she should not do that. This is because her impurity is major, like the one who is impure due to sexual relations (junub). The one who is ‘junub’ does not read or touch the mus-haf. As for the menstruating woman, she may recite [the Qur’an] during the whole period. So can the one in her post-partum period, according to the correct Opinion. She can read from her memory without touching the mus-haf unless she has to in order to revise a verse in which case it is alright if she touches it using a barrier.
Fourthly. And be very careful not to walk directly in front of anyone praying in the Haraam mosque, not to speak of other mosques and prying places as the Prophet said:
“If the one walking between the hands of one praying knew what were upon him then it would be better for him to stand still for forty (…) than that he should walk between his hands.
[Maalik, al-Bukhaaree, Muslim, the 4 Sunan of Abu Juhaim].
And this is a general text covering everyone walking in front, and everyone praying – and there is no authentic Hadith to make any exception for the one doing so in the Haraam Masjid – and you should pray therein like any other place towards a sutrah – according to the general nature of the Hadith regarding that – and there are also some narrations from the Companions particularly about the Masjid-ul-Haraam – which I have mentioned in ‘The Original’.
[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
Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan
Translated by Dawud Burbank rahimahullaah Below in the Transcription of the Audio Explanation of Dawud Burbank
And the proof is His saying, He the Most High:
And that the places of prayer are to be for Allaah alone, so do not invoke or worship anyone along with Allaah. [72:18]9
[9]:
Allaah is not pleased that anyone should be associated with Him, no matter who it is, and this is stated clearly in the Book and in the Sunnah, however, to one who uses the intellect and who thinks carefully, and who discards blind following and the use of false and futile excuses, and who is alert to his own benefit. And the proof that Allaah is not pleased that anyone else besides Him should be associated with Him no matter who it is, is His saying, He the Most High:
And that the places of prayer are to be for Allaah alone, so do not invoke or worship anyone along with Allaah. [72:18]
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).
[37] Question: There are some masjids in which the women pray below the actual masjid, such as in the basement or in an upper level (above the masjid). We are women who pray in these masjids, at times following the Imaam from a point where we are not able to see him nor the male followers. And sometimes there is a large empty space left over in the area of prayer for the men. Is our prayer valid if we cannot see the Imaam or any of the (male) followers, and while knowing that sometimes we enter the masjid and don’t know what rak’ah he is in. Is it allowed in this situation to follow (the Imaam) by (hearing) the raised voice only? And is it correct for us to follow the Imaam while we are on an upper or lower level knowing that at times there is ample room in the masjid (floor)?
Q: I hear people saying that using Miswak (tooth-cleansing stick) in the Masjid is impermissible. Is this true?
A: Using the Miswak is an affirmed act of Sunnah. It should be used when necessary upon performing Wudu’ (ablution), Salah, reciting the Qur’an, changing the mouth smell, etc.
It may be used inside or outside the Masjid, as no text supports the prohibition of using it inside the Masjid when necessary. Moreover, it finds further support in the general meaning of the following Hadith, “Were it not for the fear that it might be hard for my Ummah (nation), I would have ordered them to use Miswak for every Salah.” [1]
However, a person should be careful not to overdo the Miswak in the Masjid lest they should vomit or bleed in the Masjid.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta’
Chairman – Shaykh Abdul-`Aziz ibn `Abdullah ibn Baz
[1] Al-Bukhari, Sahih, Book in Friday, no. 887; Muslim, Sahih, Book on purification, no. 252; Al-Tirmidhy, Sunan, Book on purification, no. 22; Al-Nasa’y, Sunan, Book on purification, no. 7; Abu Dawud, Sunan, Book on purification, no. 46; Ibn Majah, Sunan, Book on purification and its Sunan, no. 287; Ahmad ibn Hanbal, Musnad, vol. 2, p. 433; Malik, Al-Muwatta*, Book on purification, no. 147; and Al-Darimy, Sunan, no. 683.
Fatwas of the Permanent Committee>Group 1>Volume 6: Salah 1>Salah>Rulings related to the Masjids>Using Miswak in the Masjid
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