“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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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.
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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:
And that the places of prayer are to be for Allaah alone, so do not invoke anyone along with Allaah. [72:18]
Al-Masaajid (the mosques), are the houses of Allaah and they are the places which are prepared for the Salaah (prayer) and they are the most beloved of places to Allaah, and they are houses which Allaah has commanded should be raised and in which His Name should be mentioned. Then these mosques must be made a place for the worship of Allaah alone, nothing for other than Allaah must occur within them, so graves are not to be built in them, nor tombs because the Prophet sallallaahu ‘alaihi wa sallam cursed those who did that, and he informed that this is the practice of the Jews and the Christians and he forbade us from that at the end of his life, whilst he was in the throes of death ‘alaihissalaatu wassalaam with his saying:
ألا إن من كان قبلكم كانوا يتخذون القبور مساجد
ألا فلا تتخذوا القبور مساجد فإني أﻧﻬاكم عن ذلك
“Indeed those who came before you used to take the graves as places of prayer…” (he said this whilst he was dying), “…Indeed do not take the graves as places of prayer, for I certainly forbid you from that.”[1]
And he sallallaahu ‘alaihi wa sallam said:
لعنة الله على اليهود والنصارى اتخذوا قبور أنبيائهم مساجد
“Allaah’s curse is upon the Jews and the Christians, they took the graves of their Prophets as places of prayer.”[2]
So the mosques, it is obligatory that they be purified from traces of shirk and idolatory and that they not be built upon the graves, nor should the dead be buried in them after they have been built, rather they should be places for the worship of Allaah alone, the prayer should be established in them, and the Name of Allaah should be mentioned in them, and the Qur’aan should be recited in them, and beneficial lessons should be established in them, and people should remain in them for worship. This is the role of the mosques.
As for having in them idols which are worshipped besides Allaah, then these are not mosques, these are shrines of shirk, even if their people call them mosques, because Allaah says:
وَأَنَّ الْمَسَاجِدَ لِلَّهِ
And that the mosques, the places of prayer, are for Allaah[72:18]
Meaning: not for anyone else besides Him. And because the mosques, they are the places where the people gather and meet, so it is obligatory that they should be pure and free of shirk and bid‘ah (innovations) and false superstitions, because the people acquire knowledge in them and worship, so if anything from shirk and false superstitions are found in the mosques, then they will be influenced by that and they will propagate it upon earth, so it is obligatory that mosques should be purified from shirk.
And the greatest of them is al-Masjid-ul-Haraam (the Sacred Mosque, in Makkaah), just as Allaah, the Majestic and Most High commanded that it should be purified, He the Most High said:
And remember when We showed the site for the House to Ibraaheem and commanded him, that you should not associate anything with Me, and purify My house, for those people who are performing Tawaaf and for those who are standing in prayer and performing the bowing and prostration. [22:26]
Purify it from what? Purify it from shirk, and from innovations and false superstitions, just as it is also to be purified from impurities and filthy things.
So His saying, He the Most High:
لَا تَدْعُو
Do not call upon or invoke[72:18]
The, “laa”, is the, ‘no of prohibition’. And the, “tad‘oo”, is a present tense verb which is in the jussive form because of the prohibiting, “laa”, and the sign that it is the jussive form is the removal of the, ‘noon’. So the factor which makes it jussive is the, ‘no of prohibition’.
So do not invoke, O people, anyone along with Allaah, do not supplicate for help from anyone along with Allaah, such as saying, “O Allaah, O Muhammad”, “O Allaah, O Abd-ul-Qaadir”, or saying, “O Abd-ul-Qaadir, O Muhammad”, or the like of that, because Allaah is not pleased with that and will not accept it.
And His saying He the Most High, “ahadan”, (anyone): is in indefinite form in the context of a prohibition, so therefore it is general to everyone, no-one is excepted, neither any angel drawn close nor any prophet sent, nor any idol, nor any object of worship, nor any grave, nor any Shaikh, nor any beloved servant of Allaah, nor any living person, nor any dead person, no matter who it is.
So it is general covering everyone who is called upon besides Allaah
فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا
So do not call upon, do not invoke anyone along with Allaah.[72:18]
So this aayah shows that worship will not benefit except with tawheed, and that if shirk is mixed with it, then it becomes null and void and it will be an affliction for the person. Then He the Most High said:
وَأَنَّ الْمَسَاجِدَ لِلَّهِ
And the places of prayer are for Allaah[72:18]
It is obligatory that they be built purely and sincerely, that the intention of the one building them should not be to show off or to be heard of or to be remembered as they say, or to be just Islamic antiquities, all of this is futile.
Mosques should be built for worship and with the intention of worship, and the intention in them should be purely and sincerely for Allaah the Mighty and Majestic, and also they should be built from good and pure earnings, they should not be built from forbidden earnings because they are for Allaah the Mighty and Majestic, and:
الله لا يقبل إلا طيبا
“Allah does not accept except what is good and pure”[3]
So the mosques are to be built from lawful spending and the intention of their builders is that it is to be done purely and sincerely seeking the Face of Allaah the Mighty and Majestic, he should not intend by building it to obtain praise from the people, or to be remembered, or for show of, or to be heard of, because building the mosques is worship and worship, it is obligatory that it should be done purely and sincerely for Allaah the Mighty and Majestic.
Footnotes
[1] Reported by Muslim as hadeeth 532 from a hadeeth of Jundub ibn ‘Abdillaah al-Bajalee radiy Allaahu ‘anhu.
[2] Reported by al-Bukhaaree as hadeeth 435 and 436 and by Muslim as hadeeth 531 from a hadeeth of ‘Aa’ishah and of Ibn ‘Abbaas radiy Allaahu ‘anhuma.
[3] Reported by Muslim hadeeth 1015 from a hadeeth of Aboo Hurayrah radiy Allaahu ‘anhu with the wording that Allaah’s Messenger sallallaahu ‘alaihi wa sallam said, “O mankind, Allaah is Pure, He does not accept except what is good and pure.”
—
Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by Daawood Burbank, rahimahullaah
Posted with kind permission from Dawud Burbank rahimahullaah
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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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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.
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’
Member Member Deputy Chairman Chairman
Abdullah ibn Qa`ud – Abdullah ibn Ghudayyan -Abdul-Razzaq `Afify – Abdul-`Aziz ibn `Abdullah ibn Baz
Fatwas of the Permanent Committee>Group 1>Volume 6: Salah 1>Salah>Rulings related to the Masjids>
[Q] What is the ruling regarding leaving the Masjid after the Adhan has been called?
[A] Abu Hurayrah saw a man leave (the Masjid) after the Adhan (had been called) and said (about him):
As for this (one), then he has gone against (the teachings of) Abul-Qasim (Muhammad, peace be upon him).(Sahih Muslim)
And to go against (the teachings) principally is prohibited. Allah says:
It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error. (Quran, 33:36)
So, because of this, the people having Islamic knowledge have said: Indeed it is not permissible for a person to leave the Masjid after the Adhan (has been called) except for an (Islamically justifiable) reason, such as leaving to make Wudhu or if he wanted to go to answer the call of nature, then he is permitted to leave, even if he misses the prayer as the Prophet (peace be upon him) said:
There is no prayer if food has been served or for him who needs to answer the call of nature. (Sahih Muslim)
So, if we say that someone is waiting for the prayer and then felt the need to go and answer the call of nature or even to pass wind, since some people (may be in) need of passing wind, then there is no harm if he left and relieved himself (and) then returned. And if he was able to (catch and) join the congregation, then it is a blessing, and if he was unable to do so, then there is no harm in this.
Sheikh Bin Uthaymeen
Majmoo Fatawa Bin Uthaymeen, Vol. 12, Pg. 200.
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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]
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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.
As Allah (سُبْحَانَهُ وَ تَعَالَى) stated in Surah Al- Baqarah (2:144) :
Verily! We have seen the turning of your (Muhammad’s صلى الله عليه وسلم) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid- Al-Harâm (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction. Certainly, the people who were given the Scriptures (i.e. Jews and the Christians) know well that, that (your turning towards the direction of the Ka’bah at Makkah in prayers) is the truth from their Lord. And Allâh is not unaware of what they do.
And Allah (سُبْحَانَهُ وَ تَعَالَى) narrated it to Himself added it when he mentioned the Ka’abah as an honour and magnification of it.
That is because that which is related to Allah in the construct of the statements by Allah (سُبْحَانَهُ وَ تَعَالَى) is divided into two types:
1) The Attribute of Himself (سُبْحَانَهُ وَ تَعَالَى)
2) The creature of his creation
If it is an attribute, then it is related because it is established with Him and Allah(عز و جل) is qualified by it, it is His attribute like Allah’s hearing, Allah’s sight, Allah’s knowledge, Allah’s ability, Allah’s speech and other than that from His most mighty and magnificent attributes.
If it s a creature from his creation, then it is added to Allah (عز و جل) in the construct as away of honouring and magnification and in this way Allah (سُبْحَانَهُ وَ تَعَالَى) related the Ka’abah to Himself when He said in Surah Al Hajj (22:26):
وَطَهِّرۡ بَيۡتِىَ لِلطَّآٮِٕفِينَ
And (remember) when We showed Ibrahim (Abraham) the site of the (Sacred) House (the Ka’bah at Makkah) (saying): “Associate not anything (in worship) with Me, [La ilaha ill-Allah (none has the right to be worshipped but Allah Islamic Monotheism], and sanctify My House for those who circumambulate it, and those who stand up for prayer, and those who bow (submit themselves with humility and obedience to Allah), and make prostration (in prayer, etc.);” )
So He said ‘My House’ (سُبْحَانَهُ وَ تَعَالَى). He narrated it it to Himself in the construct of the verse.
And also He added to Himself the masaajid (the Mosques) as He said in Surah Al Baqarah (2:114):
ومن اظلم ممن منع مساجد الله ان يذكر فيها اسمه وسعى في خرابها اولئك ما كان لهم ان يدخلوها الا خائفين لهم في الدنيا خزي ولهم في الاخرة عذاب عظيم
And who is more unjust than those who forbid Allah’s Name be glorified and mentioned much (i.e. prayers and invocations, etc.) in Allah’s Mosques and strive for their ruin? It was not fitting that such should themselves enter them (Allah’s Mosques) except in fear. For them there is disgrace in this world, and they will have a great torment in the Hereafter.
You see that now, Allah (سُبْحَانَهُ وَ تَعَالَى) added the mosques in the construct to Himself in the relation ‘ ‘Allah’s Mosques” and also (سُبْحَانَهُ وَ تَعَالَى) He may do the same regarding some of his creatures in order to make clear His comprehensive possession as in His statement (سُبْحَانَهُ وَ تَعَالَى) in Surah Al Jasiya (45:13):
“وسخر لكم ما في السماوات وما في الارض جميعا منه ان في ذلك لايات لقوم يتفكرون”
And has subjected to you all that is in the heavens and all that is in the earth; it is all as a favour and kindness from Him. Verily, in it are signs for a people who think deeply.
So therefore in summary Allah (سُبْحَانَهُ وَ تَعَالَى) referred the Ka’abah to Himself as an honour and magnification and no one should think that Allah (سُبْحَانَهُ وَ تَعَالَى) reffered the ka’abah to Himself because it is “a place in which He resides”. This is impossible because (سُبْحَانَهُ وَ تَعَالَى) encompasses everything and nothing from his creatures encompass Him, rather His Kursee(سُبْحَانَهُ وَ تَعَالَى) encompasses the Heavens and the Earth, as Allah Stated in Surah Al Baqarah (2:255) that his Kursee extends over the Heavens and the Earth.
And in Surah Zumar (39:67):
وما قدروا الله حق قدره والارض جميعا قبضته يوم القيامة والسماوات مطويات بيمينه سبحان
And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand.
And He is above His heavens ascended the throne in the most majestic way that befits Him and it’s not possible that He ( سُبْحَانَهُ وَ تَعَالَى) dwells in any of his creation.
And Allah knows the best.
Transcribed by AbdurRazak bin AbdulAleem, verified and corrected by AbdurRahman.Org
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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.
Therefore, we will give an outline about the guidance of the Prophet (peace be upon him) after Taslim. When the Prophet (peace be upon him) pronounced Taslim, he used to ask Allah for forgiveness three times and say: “O Allah, You are the Grantor of security, and security comes from You. You are Blessing, O You Who have majesty and nobility)!” [2]
Al-Awza`y was asked about the manner of the Prophet’s asking for forgiveness. He answered: “He said: ‘I seek the forgiveness of Allah. I seek the forgiveness of Allah.'” This is the narration of Muslim, Al-Tirmidhy and Al-Nasa’y. But Al-Nasa’y said that the Prophet (peace be upon him) used to say that upon finishing his prayer, and then mentioned the Hadith.
In the narration reported by Abu Dawud: “After finishing his prayer, the Messenger of Allah (peace be upon him) used to ask Allah for forgiveness three times and say: O Allah! You are Peace.” [3]
In the narration reported by Abu Dawud and Al-Nasa’y on the authority of `Aishah (may Allah be pleased with her) the Prophet (peace be upon him) said: “When the Messenger of Allah (peace be upon him) pronounced salutation, he used to say: O Allah: You are peace, and peace comes from You, blessed are You, Possessor of Glory and Honor.”[4]
Al-Bukhari and Muslim reported on the authority of Warrad the scriber of the servant of Al-Mughirah ibn Shu`bah that he said that Al-Mughirah ibn Shu`bah dictated to me a letter to Mu`awiyah that When the Messenger of Allah (peace be upon him) finished the prayer and pronounced salutation he uttered (this supplication): There is none worthy of worship (in truth) but Allah. He is alone, Who has no partner. To Him belongs the sovereignty and to Him praise is due and He is Potent over everything. O Allah! No one can withhold what You give, or give what You withhold, and the riches cannot avail a wealthy person with You. [5]
Muslim reported in his Sahih on the authority of `Abdullah ibn Al-Zubayr (may Allah be pleased with them both) that the Prophet (peace be upon him) said: He used to say at the end of every prayer after pronouncing salutation (these words): There is none worthy of worship (in truth) but Allah. He is alone. There is no partner with Him. Sovereignty belongs to Him and He is Potent over everything. There is no might or power except with Allah. There is none worthy of worship (in truth) but Allah and we do not worship but Him alone. To Him belong all bounties, to Him belongs all Grace, and to Him is worthy praise accorded. There is none worthy of worship (in truth) but Allah, to Whom we are sincere in devotion, even though the unbelievers should disapprove it. He added: The Prophet (peace be upon him) used to say so after pronouncing salutation at the end of every prayer. [6]
In another narration reported also by Muslim the Prophet (peace be upon him) said: “He who recites after every prayer: Subhan-Allah (Allah is free from imperfection) thirty-three times; Al-hamdu lillah (praise be to Allah) thirty-three times; Allahu Akbar (Allah is Greatest) thirty-three times; and completes a hundred with: La ilaha illallahu, wahdahu la sharika lahu, lahul-mulku wa lahul-hamdu, wa Huwa `ala kulli shai’in Qadir (there is no true god except Allah. He is One and He has no partner with Him. His is the sovereignty and His is the praise, and He is Omnipotent), will have all his sins pardoned even if they may be as the foam on the surface of the sea.” [7]
He who wants to know more supplications should read supplications in the comprehensive books like Jami` Al-‘Ousoul, Majm` Al-Zawa’d, Al-Matalib Al-`Aliyah Bi Zawa’d Al-Masanid Al-Thamaniyah and others.
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’
Member Deputy Chairman Chairman
Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz
Footnotes:
[1] Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 180
[2] Muslim, Sahih, Book on Masjids and places for Salah, no. 591; Al-Tirmidhy, Sunan, Book on Salah, no. 300; Abu Dawud, Sunan, no. 1512; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 928; Ahmad, Musnad, vol. 5, p. 280; and Al-Darimy, Sunan, Book on Salah, no. 1348
[3] Muslim, Sahih, Book on Masjids and places for Salah, no. 591; Al-Tirmidhy, Sunan, Book on Salah, no. 300; Abu Dawud, Sunan, no. 1512; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 928; Ahmad, Musnad, vol. 5, p. 280; and Al-Darimy, Sunan, Book on Salah, no. 1348.
[4] Muslim, Sahih, Book on Masjids and places for Salah, no. 592; Al-Tirmidhy, Sunan, Book on Salah, no. 298; Al-Nasa’y, Sunan, Book on Sujud-ul-Sahw, no. 1338; Abu Dawud, Sunan, no. 1512; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 924; Ahmad, Musnad, vol. 6, p. 235; and Al-Darimy, Sunan, Book on Salah, no. 1347.
[5] Al-Bukhari, Sahih, Book on Adhan, no. 844; Muslim, Sahih, Book on Masjids and places for Salah, no. 593; Al-Nasa’y, Sunan, Book on Sujud-ul-Sahw, no. 1341; Abu Dawud, Sunan, Book on Salah, no. 1505; Al-Darimy, Sunan, Book on Salah, no. 1349.
[6] Muslim, Sahih, Book on Masjids and places for Salah, no. 594; Al-Nasa’y, Sunan, Book on Sujud-ul-Sahw, no. 1340; Abu Dawud, Sunan, Book on Salah, no. 1506; Ahmad, Musnad, vol. 4, p. 4.
[7] Muslim, Sahih, Book on Masjids and places for Salah, no. 597; and Malik, Al-Muwatta*, Book on call to Prayer, no. 488.
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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.
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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’.
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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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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]
Al-Masaajid, (the mosques), are the houses of Allaah and they are the places which are prepared for the Salaah (prayer) and they are the most beloved of places to Allaah, and they are houses which Allaah has commanded should be raised and in which His Name should be mentioned. Then these mosques must be made a place for the worship of Allaah alone, nothing for other than Allaah must occur within them, so graves are not to be built in them, nor tombs because the Prophet sallallaahu‘alaihiwasallam cursed those who did that, and he informed that this is the practice of the Jews and the Christians and he forbade us from that at the end of his life, whilst he was in the throes of death ‘alaihissalaatuwassalaam with his saying:
“Indeed those who came before you used to take the graves as places of prayer…” (he said this whilst he was dying), “…Indeed do not take the graves as places of prayer, for I certainly forbid you from that.”[1]
And he sallallaahu‘alaihiwasallam said:
“Allaah’s curse is upon the Jews and the Christians, they took the graves of their Prophets as places of prayer.”[2]
So the mosques, it is obligatory that they be purified from traces of shirk and idolatory and that they not be built upon the graves, nor should the dead be buried in them after they have been built, rather they should be places for the worship of Allaah alone, the prayer should be established in them, and the Name of Allaah should be mentioned in them, and the Qur’aan should be recited in them, and beneficial lessons should be established in them, and people should remain in them for worship. This is the role of the mosques.
As for having in them idols which are worshipped besides Allaah, then these are not mosques, these are shrines of shirk, even if their people call them mosques, because Allaah says:
And that the mosques, the places of prayer, are for Allaah [72:18]
Meaning: not for anyone else besides Him. And because the mosques, they are the place where the people gather and meet, so it is obligatory that they should be pure and free of shirk and bid‘ah (innovations) and false superstitions, because the people acquire knowledge in them and worship, so if anything from shirk and false superstitions are found in the mosques, then they will be influenced by that and they will propagate it upon earth, so it is obligatory that mosques should be purified from shirk.
And the greatest of them is al-Masjid-ul-Haraam (the Sacred Mosque, in Makkaah), just as Allaah, the Majestic and Most High commanded that it should be purified, He the Most High said:
And remember when We showed the site for the House to Ibraaheem and commanded him, that you should not associate anything with Me, and purify My house, for those people who are performing Tawaaf and for those who are standing in prayer and performing the bowing and prostration. [22:26]
Purify it from what? Purify it from shirk, and from innovations and false superstitions, just as it is also to be purified from impurities and filthy things.
So His saying, He the Most High:
Do not call upon or invoke [72:18]
The, “laa”, is the, ‘no of prohibition’. And the, “tad‘oo”, is a present tense verb which is in the jussive form because of the prohibiting, “laa”, and the sign that it is the jussive form is the removal of the, ‘noon’. So the factor which makes it jussive is the, ‘no of prohibition’.
So do not invoke, O people, anyone along with Allaah, do not supplicate for help from anyone along with Allaah, such as saying, “O Allaah, O Muhammad”, “O Allaah, O Abd-ul-Qaadir”, or saying, “O Abd-ul-Qaadir, O Muhammad”, or the like of that, because Allaah is not pleased with that and will not accept it.
And His saying He the Most High, “ahadan”, (anyone): is in indefinite form in the context of a prohibition, so therefore it is general to everyone, no-one is excepted, neither any angel drawn close nor any prophet sent, nor any idol, nor any object of worship, nor any grave, nor any Shaikh, nor any beloved servant of Allaah, nor any living person, nor any dead person, no matter who it is.
So it is general covering everyone who is called upon besides Allaah
So do not call upon, do not invoke anyone along with Allaah. [72:18]
So this aayah shows that worship will not benefit except with tawheed, and that if shirk is mixed with it, then it becomes null and void and it will be an affliction for the person. Then He the Most High said:
And the places of prayer are for Allaah [72:18]
It is obligatory that they be built purely and sincerely, that the intention of the one building them should not be to show off or to be heard of or to be remembered as they say, or to be just Islaamic antiquities, all of this is futile.
Mosques should be built for worship and with the intention of worship, and the intention in them should be purely and sincerely for Allaah the Mighty and Majestic, and also they should be built from good and pure earnings, they should not be built from forbidden earnings because they are for Allaah the Mighty and Majestic, and:
“Allah does not accept except what is good and pure”[3]
So the mosques are to be built from lawful spending and the intention of their builders is that it is to be done purely and sincerely seeking the Face of Allaah the Mighty and Majestic, he should not intend by building it to obtain praise from the people, or to be remembered, or for show, or to be heard of, because building the mosques is worship and worship, it is obligatory that it should be done purely and sincerely for Allaah the Mighty and Majestic.
Footnotes
[1] Reported by Muslim as hadeeth 532 from a hadeeth of Jundub ibn ‘Abdillaah al-Bajalee radiyallaahu‘anhu
[2] Reported by al-Bukhaaree as hadeeth 435 and 436 and by Muslim as hadeeth 531 from a hadeeth of ‘Aa’ishah and of Ibn ‘Abbaas radiyallaahu‘anhum
[3] Reported by Muslim hadeeth 1015 from a hadeeth of Aboo Hurayrah radiyallaahu‘anhu with the wording that Allaah’s Messenger sallallaahu‘alaihiwasallam said, “O mankind, Allaah is Pure, He does not accept except what is good and pure.”
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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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[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)?
Answer: The answer is in two parts.
The first is that the prayer and the mentioned scenario is valid so long as the women pray in the masjid, regardless of whether it is in the upper or lower level. And it is so long as they are able to hear the takbeers from the Imaam indicating the change in position, such as from standing to bowing to prostrating.
The second part is that it is not proper for the women to pray like this unless the area for the men is filled with people and they (the women) cannot find a place behind the rows for them to pray in. In these circumstances, it is permissible for the women to pray in the upper or lower level of the masjid. But if this masjid, where the Imaam and the men behind him pray, has ample room left over, then it is not allowed for the women to go up to the upper level or down to the lower level where they won’t be able to see the movements of the Imaam or the movements of the men praying behind him.
The reason for this goes back to two matters:
1. When the Prophet, sallAllaahu ‘alayhi wa sallam, said: “The best rows for the men are their first ones and their worst (rows) are their last ones. And the best rows for women are their last ones and the worst (rows) are their first ones“, he meant by it the same ground that the Prophet, sallAllaahu ‘alayhi wa sallam, and his Companions behind him used to pray on. The women were not in upper or lower levels.
2. The underlying reason for this is that the speakers at times can be low and at other times they are not working. So the prayer of the women who are following him from an upper or lower level, from which they cannot see the prayer of the Imaam or those behind him, is subject to becoming invalid.
To summarize this answer:
The prayer that is performed while on an upper or lower level is valid. However, it is not permissible to designate those places for prayer when there is enough room in the prayer place (musalla), such that the women are able to pray in the back of it.
[Al-Asaalah, Issue #19]
Source : Fataawaa of Shaikh Al-Albaanee (rahimahullaah) – From Al-Asaalah Magazine Issues 1-21 – Translated and Arranged by: Isma’eel Alarcon
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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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