Islamic Knowledge – Islam, Sunnah, Salafiyyah
The Pillars, Obligatory Elements, and Sunan of Salaah
Abu Muhammad al-Maghribee (hafidhahullaah)
Audio Courtesy: http://followthesalaf.com
[Mp3|English]
From the book Al-Mulakhas al-Fiqhi (A Summary of Islamic Jurisprudence) by Sheikh Saaleh al-Fawzaan. The book of Salaah.
Listen / Download Mp3 Here (Time 1:10:54)
No Prayer No Islam
Talib Abdullah (hafidhahullaah)
[Audio|English]
Inspirational !! Listen to it !!
Listen / Download Mp3 Here (Time 21:12)
Audio Courtesy: http://followthesalaf.com
From the book Al-Mulakhas al-Fiqhi (A Summary of Islamic Jurisprudence) by Sheikh Saaleh al-Fawzaan.The book of Salaah.
Listen / Download Mp3 Here (Time 52:45)
Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said:
“If one of you has doubt in his prayer and he doesn’t know how many (rak’aat) he has prayed – either three or four – then he should cast away the doubt and base it on what he is certain of. Then he should make two prostrations before making the Salaam. So if he prayed five (rak’aat), his prayer will intercede for him. And if he prayed his prayer completely, then in both cases it will serve as a spite against the Devil.”
[Reported by Muslim]
Audio Courtesy : http://followthesalaf.com
From the book Al-Mulakhas al-Fiqhi (A Summary of Islamic Jurisprudence) by Sheikh Saaleh al-Fawzaan. The book of Salaah: Chapter: That which is permissible to do in the Salaah.
Listen / Download Mp3 Here (Time 49:00)
Q: “Should a woman cover her feet when she prays?”
Shaikh al-Albaani:
“It is not permissible for her to pray with her feet uncovered, indeed it is not permissible for her to walk in the streets with her feet uncovered, because the feet are part of a woman’s `awrah based on Allaah’s عز وجل Statement: {And let them not stamp their feet to make known what they conceal of their adornment}.[1] The woman during the Days of Ignorance used to wear what is known in the Arabic language as khalkhaal (anklet), meaning a bracelet with small bells. So when the woman walked, she – in order to turn the men’s attention to her – would strike the ground with her feet so the anklet would make a noise and the men would hear that; and such was due to shaitaan’s whisperings to her.
This means that the feet used to be covered. Because of what? Because of thejilbaab that the women were commanded to cast down from over their heads, according to Allaah’s Statement: {O Prophet! Tell your wives and your daughters and the women of the believers to draw their outer garments (jilbaabs) close upon themselves}.[2] And it is mentioned in the authentic hadeeth that the Prophet ﷺ said one day during a gathering in which there were also women: ‘Whoever drags his garment out of pride, Allaah عز وجل will not look at him on the Day of Resurrection.’ One of the women said: ‘O Messenger of Allaah, then our feet will be exposed.’ He ﷺ said: ‘let the women lengthen (their garments) by a hand-span.’ She said: ‘Then a wind will come and uncover (their feet).’ He ﷺ said: ‘let them add another hand-span, i.e. (a total of) one cubit, and not go beyond that.’[3] [4]
In this manner, the jilbaab of the Muslim woman – at the time of the revelation of the above-mentioned verse: {to draw their outer garments (jilbaabs) close upon themselves} – used to cover the feet since the socks that are widespread nowadays among both women and men were not widespread at that time. The woman used to cover her shins and feet with the long jilbaab that resembles the `abaa.ah. Therefore it is not permissible for a Muslim woman to uncover her feet while she is on the street, and it is even more impermissible for her to pray with her feet uncovered.”
[1] Surat un-Noor 24:31
[2] Surat ul-Ahzaab 33:59
[3] the Shaikh mentioned the general meaning, not the exact wording, of the woman’s speech
[4] Saheeh at-Tirmidhi 1731, Saheeh Abi Daawood 4119
[silsilat ul-hudaa wa nnoor 697/3-4 / asaheeha translations]
Question:
What are the Rawatib (Sunnah Prayers associated with Obligatory Prayers) which can be made up if the person misses them?
Shaykh Bin Baz:
The Rawatib which the Prophet, peace be upon him, used to preserve are twelve Rakats, these are the Rawatib; for the resident not the traveler. Twelve Rakats; four before Thur prayer with two tasleems, and two after Thur prayer; this is six. Two after Magrib prayer and two after Isha prayer; this is ten. And two before the morning (Fajr) prayer; this is twelve. The Prophet, peace be upon him, used to practice these consistently while present at his residence. And he, peace be upon him, said:
“Whoever preserves four Rakats before Thur and four after it, Allah will make him forbidden for the Fire.”
If the person prays four after Thur, thus adding two Rakat then this is better, but it is not Rawatib. The Rawatib is two Rakats. If he prays four after Thur prayer then this has in it virtue and a tremendous amount of good.
In a similar fashion before Asr prayer it is recommended for the person to pray four Rakats, but these are not Rawatib, rather they are recommended. This is based upon the statement of the Messenger of Allah, peace be upon him:
“May Allah have mercy upon the person who prays four Rakats before Asr prayer”.
Likewise if he prays two Rakats before Magrib prayer and two Rakats before Isha prayer, between the Athan and the Iqamah, this is recommended; but these are not Rawatib. Rather it is recommended after the Athan to pray two Rakats, after the Athan for Maghrib and after the Athan for Isha the person prays two Rakats; two Rakats which are different than the two Rakats to greet the Masjid.
As for greeting the Masjid, if the person enters the Masjid even before the Athan then he greets the Masjid with two Rakats of prayer. And if he enters after the Athan, the Athan of Maghrib or after the Athan of Isha, then he greets the Masjid with two Rakats of prayer and this will suffice him from the two Rakats between the Athan and the Iqamah.
As for travel – then it is only prescribed to pray the Sunnah prayers of Fajr and the Witr prayer. During travel the person only prays the Witr and Tahajjud prayers during the night, and he prays the Sunnah prayers of Fajr. As for the Sunnah prayers of Thur, Maghrib, and Isha, then it is better to leave them during travel. But as it relates to the Sunnah prayers of Fajr, then the Prophet, peace be upon him, used to preserve then during travel and while he was a resident.
And if the person misses the Sunnah prayer for Fajr he prays them after the Fajr prayer or after the sun has risen. As for the other Rawatib, for Thur, Maghrib, and Isha, then they are not made up after the time has passed; if the time passed they are not made up. Therefore one would not make up the Sunnah prayers for Thur after Asr, nor the Sunnah prayers for Maghrib after Isha, nor the Sunnah prayers for Isha after Fajr. These prayers are not made up. As for the Sunnah prayer for Fajr then it is made up. If he prays it after the Fajr prayer then there is no problem with this. And if he prays it after the sun has risen and reached its height then this is better.
As for the Sunnah prayer of Duha and Tahajjud prayers at night then they are prescribed for the travel and the resident. Likewise is the Sunnah prayer after completing Wudu; after the person completes Wudu it is recommended (for him to pray) whether he is on a journey or a resident.
Likewise if a person enters a Masjid while upon a journey he also prays two Rakats of prayer, even if he is travelling. May Allah reward you with good.
Therefore we will summarize the answer once again, if you will allow me; the Sunnah prayers which are recommended to make up.
First the summary of the answer: The twelve Rawatib which are specific to the resident are: Four Rakats before Thur with two tasleems, two Rakats after Thur with one tasleem; two Rakats after Maghrib with one tasleem; two Rakats after Isha with one tasleem, and two Rakats before the morning prayer after the rising of the Fajr. These are the Rawatib that the Prophet, peace be upon him, used to preserve.
As for those that are made up then it is only the Sunnah prayer for Fajr, if it is missed then it is made up after Fajr or after the rising of the sun. Likewise the Sunnah prayers that come before Thur can be made up after Thur. If the four Sunnah prayer that come before Thur are missed they are prayed after Thur, then he prays the two Rakats after Thur; thus praying six Rakats. The four that come before Thur, and the two Rawatib that come after Thur. May Allah reward you with good.
Translated by Rasheed ibn Estes Barbee
http://mtws.posthaven.com/sunnah-prayers-explained-by-shaykh-bin-baz
Related Links:
Listen to the 2 Min audio benefit regarding Salah
Listen / Download Mp3 Here (Time 1:27)
Short benefit extracted by Bilal Nahim
When the Iqamah (call to start the Prayer) has been pronounced, do not run to it, but walk in tranquility and pray what you are in time for, and complete what you have missed.
(Agreed upon by Al-Bukhari and Muslim)
The ruling on interlacing the hands in Salah
Q: Please inform us about the ruling on interlacing the hands in the Masjid (mosque).
Answer:
It is Makruh (reprehensible) for the Muslims to interlace their fingers when they go and wait for Salah (Prayer) and during Salah itself.
It is reported about the Prophet (peace be upon him) that this act is Makruh. When people go to Salah, it means that they are regarded as if they are in Prayer. Thus, they should not interlace their fingers. Also, they should not do that in the Masjid waiting for Salah or during Salah itself, as this act is Makruh. After offering the Salah, there is nothing wrong with doing that even if they are still in the Masjid. It is authentically reported from the Prophet (peace be upon him) in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) that when he offered Taslim (salutation of peace ending the Prayer), he regarded Salah as completed.
Then, he sat in the front of the Masjid and interlaced his fingers (peace be upon him). Thus, there is nothing wrong with interlacing the fingers after offering the Salah even if in the Masjid.
Source: Fatwas of Nur `Ala Al-Darb>Volume 9>Book of Salah>Adhkar and supplications said during Salah and after Taslim>Interlacing the hands in Salah – http://alifta.com
Shaykh Falaah ibn Isma’eel was asked:
Audio shared by : Aboo Bilal Nahim
Question:
What is the (permissible) distance in front of the one praying that someone is allowed to pass by?
Answer:
The distance at which it is allowed to pass by in front of the one performing his prayer, so long as he has a sutrah, is that area beyond the sutrah of the one praying. And if he did not have a sutrah, and was praying on a prayer mat, then the (entire) area of the prayer mat is not permissible for anyone to pass by. And if he did not have a prayer mat, then it is prohibited for anyone to pass by the area between his feet and his prostration area/spot.
Shaykh Ibn ‘Uthaymeen
Fataawa Noor ‘alad-Darb – Volume 1, Page 163
Saudi Gazette – Monday, 16 March 2009 – 19 Rabi Al-Awaal 1430 H
When a person enters the Masjid (mosque) and finds people reciting Tashahhud, should he wait until they finish or should he join them in congregational Salah?
Fatwa no. 4397
Q: Once I went to the Masjid (mosque) to offer `Asr (Afternoon) Prayer, and I found that they had finished three Rak`ahs (units of Prayer) and were in the Sujud (prostration) position of the fourth Rak`ah. In this case, should I join them or wait until they finish Salah?
A: In this case, you should join them then complete Salah from the point where you joined them and make up for what you missed.
If you find that they have risen from the Ruku` (bowing) position of the last Rak`ah, then join them and make up for the parts you missed after the Imam recites Taslim (salutation of peace ending the Prayer).
This is due to what is related by Abu Dawud (may Allah be merciful with him) on the authority of Abu Hurayrah (may Allah be pleased with him) that Allah’s Messenger (peace be upon him) said, <<When you come to prayer while we are prostrating ourselves, prostrate yourself and do not count it as one Rak`ah. Whoever catches a Rak`ah of the Prayer, in fact catches the Prayer>>[1].
Also because of the general meaning of what has been narrated by Al-Bukhari and Muslim (may Allah be merciful to them) on the authority of Abu Hurayrah (may Allah be pleased with them) that the Prophet (peace be upon him) said, <<When the words of Iqamah are pronounced, do not come to (prayer) running, but go with tranquility, and pray what you are in time for, and complete what you have missed…>>[2]
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
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
Footnotes:
[1] Abu Dawud, vol. 1, p. 206, Book on Salah
[2] Imam Ahmad, vol. 2, p. 237; Al-Bukhari, vol. 1, p. 55, Book on Adhan; Muslim, vol. 2, p. 422; Abu Dawud, vol. 1, p. 135, Book on Salah; Al-Tirmidhy, vol. 2, p. 149, Book on Salah; Al-Nasa*y, vol. 2, p. 114, Book on Imamate; and Ibn Majah, vol. 1, p. 255, Book on Masjids.
Source: http://alifta.net
The Intention for the Prayer
Taken from the ‘Original Sifat as-Salah’ – By Shaykh Muhadith Muhammad Nasir- Deen Al-Albaani
Translated by Abbas Abu Yahya
At-Takbeer
Then the Messenger – sallAllaahu alayhi wa sallam – used to begin the prayer by saying: ‘Allaahu Akbar.’
__________________________________
In this is an indication that the Messenger – sallAllaahu alayhi wa sallam – never used to say anything before the Takbeer, like pronouncing the Niyyah (intention).
Like some people say: ‘I have intended to pray for Allaah Ta’ala so many Rakat facing the Qiblah……..’ to the end of what is well-known amongst many of the people! All of that is Bida’; it has no foundation in the Sunnah. This is something which the scholars are in agreement about.
It was not narrated on anyone of the Companions, nor did one of the Tabieen regard it as appropriate. Nor did any of the four Mujtahid Imaams. But rather it was mentioned by some of the companions of Imaam Shafi’ee, when he said about the Hajj:
‘It is not necessary for the one who enters into the state of Ihraam and makes his intention with his heart, that he mentions it with his tongue. Not like the prayer which is not correct except by an utterance.’
Ar-Raafi’ee said in ‘Sharh al-Wajeez’ (3/263):
‘The majority – i.e. From the scholars of the Shafi’eeyah – said: that Imaam Shafi’ee – may Allaah have mercy on him- did not intend by his statement the pronunciation of the intention with an utterance, rather he intended pronouncing the Takbeer; since the prayer is begun by this, and in the Hajj a person can become Muhrim without pronouncing the intention.’ It is similarly mentioned in ‘al-Majmoo’ 3/276-277
Indeed he has indicated this in ‘al-Muhadhib’ by saying: ‘And from amongst our companions there are those who say: Make an intention with the heart, and an utterance with the tongue. This is nothing since the Niyyah is the intent with the heart.’
‘Allaama Shaykh muwafiq ad-Deen Ibn Qudamaah al-Maqdasee said in his book ‘Dhum al-Moowasweseen’ p.7:
‘Know, may Allaah have mercy on you, that the Niyyah is the intent and decision to do an action and its place is the heart. It has no connection with the tongue.
It has not been narrated on the authority of the Prophet – sallAllaahu alayhi wa sallam – nor his Companions that they uttered the Niyyah in any situation.
These types of worship are ones which have been innovated at the beginning of purification and prayer, are not derived from the principles of worship.
So, the Niyyah is the intent of performing an action. Therefore, everyone who is decided on performing an action, then he has an intention. And everyone who aims to perform an action, then he has an intention. It is inconceivable to separate the intent from the Niyyah, because that is its true nature. So, the absence of the Niyyah is inconceivable when it is present.
Therefore, the one who sits to perform Wudu, then he has indeed intended to perform Wudu. The one who stands to pray, then he has indeed intended the prayer. An intelligent person will not perform an action from his worship or any other action without an intention (Niyyah). So, the Niyyah is a matter which is inherent in actions which a person intends, and the Niyyah is not something that needs to tire a person out, nor does he need to acquire it since it is inherent.’ summarised.
So, if you know that it was not from the guidance of the Salaf as-Salih to pronounce the Niyyah; then it is obligatory upon you to follow them; since they are the example:
All good is in following the Salaf
And all evil is in the innovating of the Khalaf
Taken from the Original Sifat as-Salah vol 1 p.175-176
* Shaikh `Abdur-Rahmaan ibn Naasir as-Sa`dee –rahimahullaah -was asked:
Question:
“Is it permissible for one who has missed something from the Prayer to stand up to complete what he has missed before the imaam completes the Salutation (tasleem)?”
Answer:
“That is not permissible for him. It is upon him to remain until the imaam has completed the second Salutation. If he gets up before he has completed his Salutation, and he does not go back, then his Prayer becomes a Supererogatory (nafl) [Prayer], and it is upon him to repeat it; because it is obligatory upon one praying behind an imaam to remain along with his imaam until the Prayer of the imaam is completed.”
[al-Majmoo`atul-Kaamilah li Mu·allafaatish-Shaikh `Abdir-Rahmaan ibn Naasir as-Sa`dee‟ (16/125).]
[Translated by Aboo Talhah Daawood ibn Ronald Burbank -rahimahullaah]
www.alitisaambissunnah.wordpress.com
Related Links:
A condition (sharat) is something that is required before the commencement of prayer in order for it to be valid.
The pillars (arkaan) are that which if one fails to perform any of them out of forgetfulness or intentionally, his prayer is rendered invalid because of his abandoning it. Sujood as Sahuw will not make up for someone neglecting one of these pillars – even out of forgetfulness. If, for example, someone realizes during the third rak’ah of the ‘Isha prayer that he left out a rukun (pillar) during each of the first two rak’ah, then he must make up those first two rak’ah. Additionally, before taslim, he should make Sujood as Sahuw. But if he were to say, “I’ll just make Sujood as Sahuw at the end” and not make up those first two rak’ah in which he left off a rukun, then his prayer would be null and void.
The requirements (waajibaat) are that which if one fails to perform any of them intentionally, his prayer is rendered invalid due to his abandoning it, but if he leaves any of them due to forgetfulness, he is obligated to perform the (extra) prostrations for forgetfulness. The Wajibaat (obligatory) matters are similar to the Arkaan (pillars) in that they cannot be left off on purpose. However, the wajibaat are different in that if left off unintentionally (out of forgetfulness), Sujood as Sahuw at the end make up for it; whereas the neglected arkaan (pillars) must be repeated even if unintentionally left off.
All these conditions and pillars are for the one who is saleem (able, normal). It is upon him to do what he is able to do. For example, if a person is not able to stand or is handicapped and cannot sit, then,
“Allaah does not place a burden on a soul more than it can bear.” (Al-Baqarah 2:286)
However, if he is able to stand and do rukoo’, but not sit or make sujood, then he is obligated to stand and do rukoo’, as these are pillars and he has the ability to do these. So whatever he is able to do, then these conditions, pillars (and obligations) are applicable to him.
| The Nine Conditions of the Prayer | The Fourteen Pillars of the Prayer | The Eight Requirements of the Prayer |
| 1) One must be Muslim2) He must be sane and conscious3) He must be of the age of maturity4) He must have wudoo (ablution) and have taken ghusl if necessary
5) There must be no impurities on his body, clothes or place of prayer 6) He must cover his ‘awrah. 7) It must be the right time for the prayer he is performing 8) His entire body must be facing the Qiblah. 9) He must have the intention for the prayer in his heart |
1) Standing, if one has the ability to do so2) The opening Takbeer3) Reciting Surah Al-Faatihah in every rak’ah4) Bowing
5) Rising from Bowing 6) Prostrating on all seven limbs 7) Erecting oneself from it 8) Sitting between the two prostrations 9) Remaining tranquil (i.e. not rushing) during all of these pillars) 10) Maintaining the same Sequence 11) The final Tashahhud 12) Sitting during the Tashahhud 13) Sending Salaat on the Prophet 14) The (final) two Tasleems |
1) All the takbeers except the opening one2) Saying «Subhaana Rabby al-‘Adheem» when bowing3) Saying «Sami’a Allaahu Liman Hamidahu» – This applies to the one leading the prayer and the one praying alone
4) Saying «Rabbanaa wa Lakal-Hamd» – this applies to everyone praying 5) Saying «Subhaana Rabby al-A’alaa» when prostrating 6) Saying «Rabb Ighfir Lee» while in between the two prostrations 7) The first Tashahhud 8) Sitting during the first Tashahhud. |
Book: The Conditions, Pillars and Requirements of the Prayer – Shuroot as-Salaat wa Arkaanuhaa wa Waajibaatuhaa
Author: Imaam Muhammad bin ‘Abdil-Wahhaab
Source: His treatise “Shuroot as-Salaat wa Arkaanuhaa wa Waajibaatuhaa”
Published by: Al-Ibaanah Book Publishing, USA
Translated by: Abu Maryam Isma’eel Alarcon
[‘Silsilatul-Hudaa wan-Noor’ tape series of Shaikh Muhammad Naasiruddeen al-Albaanee – rahimahullaah.]
TAPE NO. 329 (00:25:39), [ repeated on tape no.351 (00:44:16)] :
Q. “ O Shaikh, the hadeeth which occurs in Saheeh Muslim, where the Prophet (Peace be upon him) said, with the meaning: <<The worst of the rows of the women is the first one, and the best of them is the last one.>> So now, is that ruling, as is indicated by what is apparent from the hadeeth, the same in the closed rooms which are set up for that. Meaning in this closed places, for the women are now totally apart from the men; and it is well known that when (the scholars) spoke in explanation of the hadeeth they mentioned that the underlying reason for the first rows being the worst of them is that they are the closest ones to the men, as mentioned by an-Nawawee..”
A. ( “Yes?”)
Q. “So does what is apparent from the hadeeth apply to these closed places now?”
A. “Upon my belief I am not able to answer this question, because I think that the questioner consents to this closing off being something legislated, whereas I do not hold that.”
Q. “Yes.”
A. “Because this is an innovation (bid`ah). Locking the women away, or enclosing them (in rooms) in the mosques, especially in spacious mosques, on account of the corruption in society; and confining them to a room where the movements of the imaam will be hidden from them, so that they are sometimes liable to render their Prayer deficient, to the extent of its being null and void.
So in my belief locking the women away, in rooms specific to them in the mosques, is just the same as the row being cut by having an elongated minbar. Both of these are newly introduced affairs. So it is obligatory upon us to return to what the first Salaf were upon.
(We discussed this matter at length yesterday. Yes, the brother was present with us..the brother was with us..)
So it is said: The women today are different to the women of yesterday, and there can be added to that : this is something witnessed. So this saying results in the conclusion that it is therefore befitting that we should confine the women to these rooms, so that the men do not come across anything from that which should remain hidden from the women. So I gave a relatively long answer, and time was short, so I said, as part of a long discussion: that confining the women to these rooms is not a case of legislated masaalihul-mursalah (matters established for the welfare of the Muslims), since the reason for this confinement is a failing of the Islamic society- and it includes the women- to carry out legislated obligations. So if the women entered the mosques wearing the legislated jilbaab, then those who build these rooms would not have the idea entering their minds of confining the women to them. However when they witnessed, unfortunately, some women entering, some perhaps wearing a coat/jacket, or a ‘tunic’, or what they call a ‘jilbaab’ today, and it is not a jilbaab, down to their mid calves, or sometimes wearing transparent flesh coloured tights, and so on. so the gaze of the men was liable to see something that should be hidden. So therefore they said: We will screen the women away from the men in the mosque.
So I say: No! It is rather upon us to implement Islaam, and that we return the Islamic society as a whole, not sections of it, to what was the practice in the initial time. So we contend with the society today. We want the Muslims to return: with their scholars, their students, and their common folk, to that which the Salaf were upon; not to (blind) following of madhhabs, but rather to ‘Allaah said.., His Messenger said…’
There will not be a prevention of having differenct views, just as there was at the beginning, but we do not want there to be restrictive (blind) following of madhhabs. We want the societies, the elite and the general folk, to return to what the Salaf were upon.
As with the case of the mosques. We do not want there to be elongated minbars. We do not want there to be extended minbars in the form of trickery to escape legislated prohibitions (al- Hiyal ash-Shar`iyyah). They realized that the older minbars sever the rows (for the Prayer), so now they come out to us from a minbar which he enters via the mihraab, and he ascends and then appears to the people upon a little raised platform. Why all this twisting and turning? (All that is needed) is three steps, and Allaah has sufficed the Believers so that they have no need to fight. The best guidance is the guidance of Muhammad. How many dirhams and deenaars does it cost to enable the khateeb to ascend to this platform? Based upon the claim: ‘We do not want to sever the rows.’ This claim is a good one. This is the case. However it can be attained without all of this unnecessary effort: take a minbar comprising three steps, and the problem is at an end. Likewise we do not want there to be all this decoration.
And lastly we do not want these rooms for the women. We want for the women what we want for the men: that which was previously present: that the women enter wearing hijaab, and the men move forward to the front rows.
Then in that case the previous hadeeth will apply: <<The best of the rows of the women is the last one, and the worst of them is the first one.>>
We do not want to reverse the indication of the hadeeth on account of the aberration that has appeared with the building of these rooms in the mosques.”
[Compiled by Aboo Talhah Daawood ibn Ronald Burbank]
http://alitisaambissunnah.wordpress.com
Q 33: Is it permissible for women to pray the ‘Isha’ (night) Prayer after twelve o’clock at night? Is it disliked to perform it at eleven thirty, for instance ?
A: The time of ‘Isha’ Prayer extends until midnight. The Prophet (peace be upon him) said: The time of ‘Isha’ Prayer extends until midnight. It is impermissible for women to delay the ‘Isha’ Prayer until midnight.
The length of the night varies, so if there are nine hours of night, for instance, then half of this is four hours and half, according to the time of sunset. If it is twelve hours, according to the time of sunset, then its half will be six hours and a half. After this that, it is not permissible for the sick or women to delay it until midnight.
As for men who are not ill, they are to pray with the people in the Masjid (mosque).However, if a man prays at home due to illness, he should pray before midnight and the same applies to the woman.
Fatwas of Nur `Ala Al-Darb
Browse by Volume Number > Volume 7 > Book of Salah > The remaining of the chapter on the conditions of Salah > Women delaying the `Isha’ Prayer until twelve at night
Q: Your Eminence, once we heard you mention that a woman who offers Salah with her hands and feet uncovered must repeat the whole Salah. Please clarify this matter for us, knowing that we are practicing Muslims abiding by Shari`ah (Islamic law). Since we have heard this ruling, my wife has been covering her feet and hands during Salah.
A: Scholars (may Allah be merciful to them) stated that a woman’s entire body is `Awrah, and thus she has to cover it all in Salah except the face. This is based on what was reported in the Hadiths from Allah’s Messenger (peace be upon him) that state that all a woman’s body is `Awrah.
Scholars differed as to whether the hands should be covered or not. Regarding the feet, the Jumhur stated that they should be covered.
As for the face, there is nothing wrong in uncovering it according to Ijma` (consensus of scholars). In fact, uncovering it in Salah is Sunnah unless there is an Ajnaby present. The correct view in this regard is that a woman when offering Salah must cover all her body except the face and hands. According to the correct scholarly opinion, it is not obligatory to cover her hands, but if she covers them, this is better in order to avoid the divergent opinions of scholars who hold that covering them is obligatory.
As for the feet, it is obligatory to cover them according to Jumhur because all a woman’s body is `Awrah and the feet are considered `Awrah. Thus, there is no reason to uncover them and they should be covered whether by wearing socks or long garments while offering Salah.
What I said and clarified more than once on the program “Nur `ala Al-Darb (Light on the Way)” is that it is obligatory for a woman to cover her entire body so that nothing of it shows. She should not wear something see-through. Her garments must be concealing, not showing her hair and body except the face; for it is Sunnah to uncover it if there is no Ajnaby present. As for the hands, scholars differed as to the ruling on them, but it is better to cover them. If a woman uncovers them, there is nothing wrong with this. As for the feet, as mentioned above, it is obligatory to cover them.
As for having to make up for the Salah, this is due to having violated one of the conditions of Salah by offering Salah without covering the feet. Therefore, if a woman offers Salah without covering her feet, she has to make up for it. But if she does so out of ignorance of the ruling, may Allah (Glorified and Exalted be He) forgive her for what is past and she does not have to make up for the past Salahs.
It was authentically reported from the Prophet (peace be upon him) that: He saw a man offering Salah quickly. He called him and the man came and greeted him. The Prophet (peace be upon him) said to him, “Go back and offer Salah, for you have not offered Salah.” The man went back and offered Salah as he had offered it before, then he came to the Prophet (peace be upon him) and greeted him. The Prophet (peace be upon him) returned the greeting and said to him, “Go back and offer Salah, for you have not offered Salah.” The man again offered Salah as he had offered it before. When he had done this three times, he said: By the One Who sent you with the Truth as a Prophet, I cannot do any better than this. Please, teach me. The Prophet (peace be upon him) said, “When you go to offer Salah, perform Wudu’ (ablution) properly, face the Qiblah (Ka`bah-direction faced in Prayer), pronounce Takbir (saying: “Allahu Akbar [Allah is the Greatest]”), and then recite whatever you can of the Qur’an. Then bow until you are at ease in that position, then rise until you are standing erect, then prostrate until you are at ease in your prostration, then raise yourself and sit until you are at ease in sitting. Do this throughout the entire Salah.” (Agreed upon by Al-Bukhari and Muslim) The Prophet (peace be upon him) ordered this man to repeat the presently due Salah and did not order him to repeat any past Salah, because the man was ignorant about the ruling. It seemed that the man was accustomed to offering Salah in such a manner; but because he was ignorant about the ruling, the Prophet (peace be upon him) excused him from making up for the past Salahs and merely ordered him to repeat the Salah due at that time. This indicates that whoever is ignorant about a ruling of Salah then becomes informed about it has to only repeat the presently due Salah. As for past Salahs, they are waived because of ignorance. This is what is implied by the Hadith, for the Messenger (peace be upon him) did not order the man who offered Salah incorrectly to repeat his past Salahs due to ignorance and because this entails hardship.
In the same way, if a woman is used to offering Salah without covering her feet out of ignorance about the ruling, she does not have to repeat the past Salahs, in sha’a-Allah, according to the correct scholarly opinion. This is because she is excused because of ignorance. Thereafter, she has to abide by covering her feet and the rest of her body when offering Salah. This excludes the face and hands as mentioned above because they are not `Awrah according to scholars. But if she covers her hands to avoid the divergent opinions of scholars, this is good as stated above.
Fatwas of Nur `Ala Al-Darb
Browse by Volume Number > Volume 7 > Book of Salah > The remaining of the chapter on the conditions of Salah > Woman’s uncovering of their hands and feet during Salah
Demonstrating that men and women are on an equal footing with regard to Salah
Q: Is there any difference between men and women with regard to the actions of Salah (Prayer) like raising hands to the ears and putting them over the chest?
A: The correct opinion maintains that the way in which women perform Salah is the same as that of men, as the Messenger of Allah (peace be upon him) said: Perform Salah as you see me perform it. and he (peace be upon him) made no exclusions for women. So men and women are equally addressed with the prescribed actions of Salah such as raising the hands, putting them over the chest, putting them on the knees when bowing down, and resting them on the ground opposite the shoulders or ears in Sujud (prostration). Similarly, they both have to recite Al-Fatihah (Opening Chapter of the Qur’an) and some verses of the Qur’an in both the first and second Rak`ahs (units of Prayer) of Zhuhr (Noon), `Asr (Afternoon), Maghrib (Sunset), `Isha’ (Night) and Fajr (Dawn) Prayers. Yet, only Al-Fatihah is to be recited in the third Rak`ah of Maghrib Prayer, and the third and fourth of Zhuhr, `Asr and `Isha’ Prayers. So women are on an equal footing with men in this regard.
Fatwas of Nur `Ala Al-Darb>Volume 9>Book of Salah>Completion of the chapter on the description of Salah>Demonstrating that men and women are on an equal footing with regard to Salah
Source : alifta.com
Question : A Muslim sister asks about the ruling on turning one’s head during Salah to seek refuge in Allah from the devil called Khanzab (a devil that distracts a servant at the time of prayer)?
A: There is no harm in turning the head during Salah seeking refuge in Allah from the accursed Satan when casting his insinuations. Rather, it is desirable when there is a dire need for it on condition that it is done by moving one’s head only, because the Prophet (peace be upon him) ordered ‘Uthman ibn Abul-‘As Ath-Thaqafi (may Allah be pleased with him) to do so when he complained to the Prophet about the insinuating thoughts that Satan casts during prayers, so he ordered him to spit (dryly) to his left side three times and seek refuge in Allah from Satan.[1] He did so and Allah granted him recovery.
As for turning one’s head during performing Salah without a due reason, this is undesirable. When the Prophet (peace be upon him) was asked about this, he said: It is a quick stealing by which Satan takes away (a portion) from the prayer of a person (By making him glance left and right). May Allah guide us all to what pleases Him! He is All-Hearing and Responsive.
Foot Notes:
[1] Related by Muslim, Book on greetings, Chapter on seeking refuge from the insinuating thoughts of Satan during Salah, no. 4083
General Chairman of the Departments of Scholarly Research, Ifta’, Da`wah, and Guidance
Fatwas of Ibn Baz
Browse by Volume Number > Volume 11 > The Book of Salah (Prayer): Section Two > Chapter: The description of Salat (Prayer) > Turning one’s head during Salah to seek refuge with Allah from Satan
Related Link: https://abdurrahman.org/jinn-shayateen-devils
Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat
al-Shaykh ‘Abd al- ‘Azeez ibn ‘Abd-Allaah ibn Baaz, Vol. 11, pp. 188-190 – alifta.net
From ‘Abdul ‘Aziz Bin ‘Abdullah Ibn Baz to those who receive this among Muslims. May Allah guide all Muslims and increase their knowledge and faith, amen!
As-salamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!) It gives me pleasure to remind my Muslim brothers that –
It is of the Sunnah for a Muslim to say after each obligatory Salah, whether one is the Imam (the one who leads the congregational Salah), Ma’mum (a person being led by an Imam in Prayer) or Mufarid (a person who performs prayer alone) to say, three times
أَسْـتَغْفِرُ الله
“Astagfir Allah” [#1]
(I ask Allah forgiveness)
and then say,
اللّهُـمَّ أَنْـتَ السَّلامُ ، وَمِـنْكَ السَّلام ، تَبارَكْتَ يا ذا الجَـلالِ وَالإِكْـرام
“Allahumma Anta Al-Salam Wa Minka Al-Salam, Tabarakta Wa Ta’alayta Ya-dhal-Jalali Wal-Ikram” [#1]
(O Allah, You are Al-Salam [the One Who is free from all defects and deficiencies] and from You is all peace, blessed are You, Possessor of majesty and honor!)
If one is Imam, one should turn facing the people. The Imam, those praying behind him, or a person offering Salah individually should say,
لَا إِلهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ، لَا إِلَهَ إِلَّا اللهُ، وَلَا نَعْبُدُ إِلَّا إِيَّاهُ، لَه النِّعْمَةُ وَلَهُ الْفَضْلُ وَلَهُ الثَّنَاءُ الْحَسَنُ، لَا إِلَهَ إِلَّا اللهُ مُخْلِصِينَ لَهُ الدِّينَ وَلَوْ كَرِهَ الْكَافِرُونَ
اللَّهُمَّ لَا مَانِعَ لِمَا أَعْطَيْتَ، وَلَا مُعْطِيَ لِمَا مَنَعْتَ، وَلَا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ
Laa ‘ilaaha ‘illallaahu wahdahu laa shareeka lahu, lahul-mulku, wa lahul-hamdu wa Huwa ‘alaa kulli shay ‘in Qadeer. Laa hawla wa laa quwwata ‘illaa billaahi, laa ‘ilaaha ‘illallaahu, wa laa na’budu ‘illaa ‘iyyaahu, lahun-ni’matu wa lahul-fadhlu wa lahuth-thanaa’ul-hasanu, laa ‘ilaaha ‘illallaahu mukhliseena lahud-deena wa law karihal-kaafiroon. Allaahumma laa mani’a limaa ‘a’tayta, wa laa mu’tiya limaa mana’ta, wa laa yanfa’u thal-jaddi minkal-jadd. [#2]
(None has the right to be worshipped except Allah, alone, without any partner. To Allah belong all sovereignty and praise. He is Omnipotent over all things. There is no might nor power except with Allah. None has the right to be worshipped except Him. We worship none but Him. To Allah all favor, grace, and praise are due. None has the right to be worshipped except Allah and we are sincere in faith and devotion to Him although disbelievers detest it. Oh Allah! Oh Allah! None can prevent what You willed to give and none can grant what You have willed to prevent, and no wealth or majesty can benefit anyone, as from You is all wealth and majesty).
After offering Maghrib (Sunset) Prayer and Fajr (Dawn) Prayer one should say along with what is mentioned previously,
After completing the prayer:
لَا إِلَهَ إِلَّا اللهُ وَحَدْهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
Laa ‘ilaaha ‘illallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu yuhyee wa yumeetu wa Huwa ‘alaa kulli shay’in Qadeer
[None has the right to be worshipped but Allah alone, Who has no partner. His is the dominion and His is the praise . He brings life and He causes death , and He is Able to do all things.]
After that, one is to say each of the following supplications thirty three times;
(a) “Subhana Allah” (Glory is to Allah),
(b) “Al-Hamdu Lillah” (praise is due to Allah) and
(c) “Allahu Akbar” (Allah is the Great),
and then complete the hundred by saying,
لَا إِلَهَ إِلَّا اللهُ وَحَدْهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
Laa ‘ilaaha ‘illallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu yuhyee wa yumeetu wa Huwa ‘alaa kulli shay’in Qadeer
It is recommended for the Imam, Ma’mum, and Munfarid to recite these supplications audibly after each obligatory Salah in a low voice without disturbing others.
It is authentically reported in the two Sahih on the authority of Ibn ‘Abbas (may Allah be pleased with them) that raising one’s voice in supplication after concluding the obligatory Salah was during the time of the Prophet (peace be upon him). Ibn ‘Abbas (may Allah be pleased with them) said, “I used to know when they finished the Salah by this (supplications as they were said aloud) if I heard them.”
[Al-Bukhari, Sahih, Book on Adhan, no. 841; Muslim, Sahih, Book on Masjids and places for Salah, no. 583; Al-Nasaa’y, Sunan, Book on Sujud-ul-Sahw, no. 1335; Abu Dawud, Sunan, Book on Salah, no. 1003; and Ahmad ibn Hanbal, Musnad, vol. 1, p. 367.’]
However, it is not permissible to say these supplications collectively. Each worshipper should recite them individually without observing the voice of others, because reciting supplications collectively is Bid’ah and has no basis in the divine Shari’ah (law) of Allah.
It is recommended for Imam, Ma’mum, and Munfarid to recite
Ayat-ul-Kursy (the Qur’anic Verse of Allah’s Foot stool, Surah Al-Baqarah, 2:255) [#3] inaudibly.
After that,
Surah-Al-Iklas (the Qur’an, Surah 112),
Surah-Al-Falaq (the Qur’an, Surah 113), and
Surah-Al-Nas (the Qur’an, Surah 114)
inaudibly after each obligatory Salah and repeat them three times after the Maghrib (Sunset) and Fajr (Dawn) Salahs. [#4]
This is preferable, for the authenticity of what we have mentioned above.
May Allah’s Peace and Blessings be upon our Prophet Muhammad, His companions, and those who follow him rightfully till the Day of Judgment.
The Grand Mufty of the Kingdom of Saudi Arabia
Chairman of the Departments of Scholarly Research, Ifta’, Da`wah, and Guidance
24/10/1414 A.H.
PS: [AbdurRahman.Org] Du’aa transliterations slightly corrected for the better pronunciation
Foot Notes : (added by AbdurRahman.Org)
[#1] Sahih Muslim 1/414
[#2] Sahih Muslim 1/415
[#3] An-Nasaai, ‘Amalul Yawm-Yawm wal-Layl (hadith No.100), also Ibn As-Sunni (n.121). See also Al-Albanee Sahihul-Jaami As-Sagheer 5/339 and Silsilatul-Ahadeeth As-Saheehah 2/697 (no.972)
[#4] Abu Dawood 2/86, An-Nasaai 3/68, see also Al-Albanee, Sahih At-Tirmidhi 2/8.
AbdurRahman.Org 
You must be logged in to post a comment.