Tag: Prayer

Traveller prayed with residents – Shaykh Saalih Al-Luhaydaan

بسم الله الرحمن الرحيم

Shaykh Saalih Al-Luhaydaan حفظه الله was asked:

A traveller came upon a people, whilst he was a traveller and found them praying Asr, they had prayed two units of prayer, he joined with them the (remaining) two units of prayer; does he give the salaams (finish the prayer) or does he complete (4 units)?

Shaykh Saalih Al-Luhaydaan answers:

Rather he completes, the traveller if he joins with the residents his prayer is a residents prayer, that which he reaches of the prayer he prays, and that which he missed of it, he completes.


I missed Saalutul Fajr because I was awake all night – Shaykh Al Fawzaan

بسم الله الرحمن الرحيم

A questioner asks:

What is the ruling on the one who sleeps through Salatul Fajr due to staying up late into the night for the purpose of studying?

Shaykh Saalih Al Fawzaan answers:

Mashaa Allah! Mashaa Allah! This is a successful one(!) he neglects the obligation (of Fajr Prayer), and he stays awake through the night.

What is the meaning of seeking of knowledge here?! Whilst he is losing and neglecting the obligatory acts, there is no benefit in this seeking of knowledge.

Salaatul Fajr is a must to be prayed in its correct time with the congregation and there is nothing that takes precedence over it.

Fiqh of Prayer: 1 Takbeer or 2 when joining Late and Imaam is already in Rukoo’?

بسم الله الرحمن الرحيم

Q: If a person enters late into the Masjid and finds the Imaam has already began the rukoo’, does the person say the takbeer [Allahu Akbar] and go straight into rukoo’ or does he say the takbeer to start the prayer and then say another takbeer for going into rukoo’?

A: What is better and more encompassing is that he makes 2 takbeers [says “Allahu Akbar” twice]. The first is the takbeeratul Ihraam [i.e. the “Allahu Akbar” to enter into the prayer] and that is a pillar and he must do that whilst he stands at the beginning. The second is the takbeer for going into rukoo’ and he says that as he descends down into rukoo’.

If, however, he fears he may miss the raka’at by saying both takbeers [since the Imaam may be on the verge of rising from the rukoo’], then the first one [takbeeratul Ihraam for actually entering into the prayer and starting it] is sufficient in accordance to the correct opinion of the scholars on that issue. That is due to the fact that they are two worships that have come together in one time [i.e. the two takbeers one after the other, the first to start the prayer an the second to go into rukoo’] in that instance the greater worship suffices for the smaller one, hence the takbeer for entering into the prayer suffices for the takbeer of going into rukoo’ if missing the raka’at is feared.

[Based on Shaikh bin Baz’s رحمه الله response on the issue, Official Website]

Praying two units of prayer after the adhaan of Maghrib

The Prophet (sallal-laahu-alayhi-wasallam) used to command Bilaal to leave an interval between his Adhaan and Iqaamah so that two units of (prayer can be prayed). There were those amongst the companions who prayed two units of prayer between the Adhaan and the Iqaamah and the Prophet (sallal-laahu-alayhi-wasallam) saw them and approved their (action). He (sallal-laahu-alayhi-wasallam) said: ”There is a prayer between the two calls (i.e. Adhaan and Iqaama), there is a prayer between the two calls.” And whilst saying it the third time he said: “For the one who wishes”, fearing that it would be taken as something binding in his Sunnah.  So if the Mu’addhin leaves an interval for that (two units of prayer), then this prayer is something good; but if he calls the Iqaamah straight away after calling the Adhaan, then busying oneself in responding to the Mu-addhin is the Sunnah. That is because the Prophet (sallal-laahu-alayhi-wasallam) said: ”If one of you hears the Mu-addhin, then let him say what he says” (i.e. he repeats what the Mu-addhin says).

And it is not befitting for anyone to leave responding to the Mu-addhin and prays those two units of prayer, because the Sunnah is that one who hears the Mu-addhin should say what the Mu-addhin is saying. Then he should send the salutation upon the Prophet (sallal-laahu-alayhi-wasallam) and says: ‘………….’اللهم رب هذه الدعوة التامة O Allaah! Lord of this perfect call…..” to the end of the supplication… [Source:Al-Fataawa al-Kubraa of Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) Vol: 2: page: 270-271]

What is ruling on delaying following the Imaam to increase in Dua? Shaykh Fawzaan


What is the ruling on delaying (following) the Imaam whether it was during Rukoo (bowing) or whilst in the state of prostration or other than that for the purpose of supplicating , and what is the proof?


The Messenger (sallallaahu alaihi wa sallam) said: “The Imaam is to be followed”1 so there is no delaying (of following) the Imaam and there is no preceding him. The Imaam is followed and this is that which the Prophet (sallallaahu alaihi wa sallam) commanded. ” Bow when he bows, prostrate when he prostrates, and when he says ‘Sami Allahu liman-hamidah (Allah heard those who sent praises to Him) say then ‘Rabbana wa lakal-hamd’ (O our Lord! All the praises are for you)”2

So the Imaam is to be followed; this is that which the Messenger  (sallallaahu alaihi wa sallam) commanded with.

1&2 Bukhaari on authority of Anas ibn Malik


What if he finds out that he did not pray towards the Qibla?


What is the ruling, if after the prayer it becomes clear that it was prayed towards other than the direction of the Qiblah; does it make any difference if this (happened) in a Muslim land or a kaafir land or in the wilderness?



If a Muslim is on a journey or in a land in which it is not easy to find someone to show him the Qiblah, then his prayer is correct even after it becomes clear to him that he did not pray towards the Qibla. But if he was in a Muslim land, his prayer is not correct, because he is able to ask someone to show him the direction of the Qibla, just as he is able to know the direction of the Qibla via the mosques. [Fataawaa Muhimma Tata-allaqu Bis-Salaah: Imaam Abdul Azeez Bin Baaz (rahimahullaah): page:5] 

Do i need to pray two rakaat if I left the masjid and returned a while after? Shaykh Fawzaan


If I exited from the masjid for a period of ten minutes then I returned is the greeting of the masjid (2 rakaat) binding upon me?


If you exited with the intention to return and you returned soon then the greeting of the masjid is not upon you, because you take the ruling of being sat in the Masjid. As for if the time was long, then when you return you perform the greeting of the masjid because the separation was long and the first sitting has finished and this is a second sitting.

http://www.alfawzan.af.org.sa/sites/default/files/14330102_09.mp3 .

Abu Abdir Razzaaq Amjad

Muslim Greeting when Ramadhan Approaches – Shaykh Bin Baaz

Shaykh Bin Baz rahimahullah was asked:


 Are there any specific legislated affairs with which the Muslim greets Ramadhaan?


The Month of Ramadhaan is the best of the months of the year, because Allah-Subhaanahu- has specified it by making fasting obligatory in it, and by making it the fourth pillar from the pillars of Islam. He also legislated for the Muslim that he prays the nights of Ramadhaan, as the Prophet (sallallaahu alaihi wa sallam) said:

“Islaam is built upon five, The testification that none has the right to be worshipped in truth except Allah and that Muhammad is his Messenger, the establishment of the prayer, the giving of obligatory charity, fasting the month of Ramadhaan and performance of Hajj.” 1

And he (Sallallaahu alaihi wa sallam) said

“Whoever (establishes the month of Ramadaan –by fasting and performing all types of righteous action) with the belief (that it is legislated by Allaah), and hoping for reward, He (Allah) will forgive him for his previous sins.”2

I do not know of any prescribed thing for the receiving of Ramadhaan except that the Muslim receives it with happiness, being delighted and rejoicing, (and) that he thanks Allah for the coming of Ramadhaan and that He has given him success by making him from those who are alive and those who compete in righteous actions.

For indeed the coming of Ramadhaan is a tremendous blessing from Allah, (and) because of this the Messenger (sallallaahu alaihi wa sallam) use to give his companions the glad tidings of the upcoming Ramadhaan and clarified to them its virtues, and that which Allah has prepared a great reward for those who fast and stand (in voluntary prayer at night). Allah has legislated for the Muslim the greeting of this month with sincere repentance and that in preparation for his fasting and standing, he should have a sound intention and a genuine firm resolve (for fasting, praying and performing all types of righteous actions).

1 Bukhaari and Muslim

2 Bukhaari and Muslim

 Source: Majmoo Fatawa of Shaykh Bin Baz Volume 15 pgs 8-9

Praying Behind an Imaam Who has defects (in his recitation)


There is a masjid whose Imaam is a Haafidh of the Qur’aan and he has good understanding in the issues of the prayer, except that there are some defects on his tongue (i.e. in his pronunciation); but he is from a non-Arab country. Is his Imaamship valid alongside the fact that there are those with a clearer tongue than him?


I say: (If) he is not able to pronounce the (letters and sentences) of the clear Arabic language, then he may (read) some of the verses with other than its intended (meaning), such as substituting(ر) with a ( غ ) or a (ح) with a (ه )- saying: (الرهمن), which is similar to what some non-Arabs do; saying: الهمد لله and substituting the (ح) with a (ه); [(saying) الهمد لله رب العالمين instead of الحمد لله رب العالمين] or substituting (ر ) with a ( غ) and what is similar to it; then it is not permissible to pray behind such a person, rather he should learn because the meaning of (what he recites) is the opposite.

And if his defects do not change the meaning, then there is no harm in praying behind him. (If) his defects changes the meaning, it is obligated on him to rectify his tongue (i.e. his pronunciation) by learning the Arabic language. It is obligatory to get other people to be Imaam if he changes the meaning (in his recitation).

[Al-Fataawaa Wad-Duroos Fil Masjidil Haraam of Shaikh Abdullaah Bin Humaid (rahimahullaah) Muhammad page:315-316]