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Establish the PrayerEstablish the PrayerThe theme of this month’s issue is one of great The theme of this month’s issue is one of great importance. Without it, a person is lost and the importance. Without it, a person is lost and the dunya and has no connection with Allah ('azza dunya and has no connection with Allah ('azza wa jal). It is nothing other than Salah, the pres-wa jal). It is nothing other than Salah, the pres-cribed daily prayers. One of the main aspects cribed daily prayers. One of the main aspects which makes Salah highly significant is its leg-which makes Salah highly significant is its leg-islation in the heavens directly from Allah ('azza islation in the heavens directly from Allah ('azza wa jal) to the Prophet (SAS) during his miracu-wa jal) to the Prophet (SAS) during his miracu-lous trip of the Israa and Mi’raaj. Although they lous trip of the Israa and Mi’raaj. Although they are only five daily prayers, they are equivalent to are only five daily prayers, they are equivalent to 50 - Allahu Akbar! One should be diligent in 50 - Allahu Akbar! One should be diligent in maintaining the prayers in order not to sever the maintaining the prayers in order not to sever the connection between him/her and Allah ('azza wa connection between him/her and Allah ('azza wa jal). As narrated by Al-Tirmidhi, the Prophet jal). As narrated by Al-Tirmidhi, the Prophet (SAS) said, “The covenant that stands between (SAS) said, “The covenant that stands between us and them is prayer; whoever gives up prayer us and them is prayer; whoever gives up prayer is a kafir (disbeliever).” The choice is yours to is a kafir (disbeliever).” The choice is yours to make - which group will you be amongst? We make - which group will you be amongst? We ask Allah to keep us upright and allow us to re-ask Allah to keep us upright and allow us to re-main steadfast with our prayers.main steadfast with our prayers.

Sh. Ahmed SalemSh. Ahmed SalemPrincipalPrincipal

Establish the PrayerThe theme of this month’s issue is one of great importance. Without it, a person is lost and the dunya and has no connection with Allah ('azza wa jal). It is nothing other than Salah, the pres-cribed daily prayers. One of the main aspects which makes Salah highly significant is its leg-islation in the heavens directly from Allah ('azza wa jal) to the Prophet (SAS) during his miracu-lous trip of the Israa and Mi’raaj. Although they are only five daily prayers, they are equivalent to 50 - Allahu Akbar! One should be diligent in maintaining the prayers in order not to sever the connection between him/her and Allah ('azza wa jal). As narrated by Al-Tirmidhi, the Prophet (SAS) said, “The covenant that stands between us and them is prayer; whoever gives up prayer is a kafir (disbeliever).” The choice is yours to make - which group will you be amongst? We ask Allah to keep us upright and allow us to re-main steadfast with our prayers.

Sh. Ahmed SalemPrincipal

(ه (ه (ه

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ContentsContentsContents

Ruling on prayer in congregation for menRuling on prayer in congregation for menhttps://islamqa.info/en/40113https://islamqa.info/en/40113Is it permissible to pray in one's home when the mosque is nearby? Please note that there are Is it permissible to pray in one's home when the mosque is nearby? Please note that there are only two of us praying.only two of us praying.Praise be to Allaah. Praise be to Allaah. Prayer in congregation is obligatory for healthy men in the mosque, according to the more correct sPrayer in congregation is obligatory for healthy men in the mosque, according to the more correct scholarly opinion. This is based on a great deal of evidence, including the following: cholarly opinion. This is based on a great deal of evidence, including the following: 1 – Allaah says (interpretation of the meaning): 1 – Allaah says (interpretation of the meaning): “When you (O Messenger Muhammad) are among them, and lead them in As-Salaah (the prayer), “When you (O Messenger Muhammad) are among them, and lead them in As-Salaah (the prayer), let one party of them stand up [in Salaah (prayer)] with you taking their arms with them; when they let one party of them stand up [in Salaah (prayer)] with you taking their arms with them; when they finish their prostrations, let them take their positions in the rear and let the other party come up finish their prostrations, let them take their positions in the rear and let the other party come up which have not yet prayed, and let them pray with you”[al-Nisa’ 4:102] which have not yet prayed, and let them pray with you”[al-Nisa’ 4:102] The following points are made on the basis of this verse: The following points are made on the basis of this verse: Allaah commands them to pray in congregation, then He repeats this command a second time with Allaah commands them to pray in congregation, then He repeats this command a second time with regard to the second party or group, as He says, “and let the other party come up which have not regard to the second party or group, as He says, “and let the other party come up which have not yet prayed, and let them pray with you”. This indicates that prayer in congregation is an obligation yet prayed, and let them pray with you”. This indicates that prayer in congregation is an obligation for all individuals, because Allaah did not absolve the second group of this obligation as a result of for all individuals, because Allaah did not absolve the second group of this obligation as a result of the first group praying in congregation. If prayer in congregation was Sunnah, it would be more the first group praying in congregation. If prayer in congregation was Sunnah, it would be more appropriate for people to be excused from it at times of fear [the situation referred to in this verse], appropriate for people to be excused from it at times of fear [the situation referred to in this verse], and if it were fard kifaayah (a communal obligation), it would be discharged by the actions of the and if it were fard kifaayah (a communal obligation), it would be discharged by the actions of the first group. So this verse shows that it is an individual obligation, and demonstrates that in three first group. So this verse shows that it is an individual obligation, and demonstrates that in three ways: it is enjoined at the beginning, then it is enjoined a second time, and there is no concession ways: it is enjoined at the beginning, then it is enjoined a second time, and there is no concession allowing them not to do it at times of fear. allowing them not to do it at times of fear. From the words of Ibn al-Qayyim in Kitaab al-Salaah. From the words of Ibn al-Qayyim in Kitaab al-Salaah. 2 – In al-Saheehayn (the following version was narrated by al-Bukhaari) it is narrated from Abu 2 – In al-Saheehayn (the following version was narrated by al-Bukhaari) it is narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “By the Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is my soul, I had thought of ordering that wood be gathered, then I would com-One in Whose hand is my soul, I had thought of ordering that wood be gathered, then I would com-mand the call to prayer to be given, and I would appoint a man to lead the people in prayer, then I mand the call to prayer to be given, and I would appoint a man to lead the people in prayer, then I would go to men [who do not attend the congregational prayer] and burn their houses down around would go to men [who do not attend the congregational prayer] and burn their houses down around them. By the One in Whose hand is my soul, if anyone of you had known that he would receive them. By the One in Whose hand is my soul, if anyone of you had known that he would receive a bone covered with meat or two (small) pieces of meat in a sheep’s foot, he would come for 'Isha' a bone covered with meat or two (small) pieces of meat in a sheep’s foot, he would come for 'Isha' prayer.” Al-Bukhaari, 7224; Muslim, 651. prayer.” Al-Bukhaari, 7224; Muslim, 651. Ibn al-Mundhir (may Allaah have mercy on him) said: The fact that he was thinking of burning Ibn al-Mundhir (may Allaah have mercy on him) said: The fact that he was thinking of burning down the houses of people who did not attend the prayer is the clearest evidence that attending pr-down the houses of people who did not attend the prayer is the clearest evidence that attending pr-yer in congregation is obligatory, because it would not be permissible for the Prophet (peace and yer in congregation is obligatory, because it would not be permissible for the Prophet (peace and blessings of Allaah be upon him) to do this with regard to something that was mustahabb and not blessings of Allaah be upon him) to do this with regard to something that was mustahabb and not obligatory. Al-Awsat, 4/134 obligatory. Al-Awsat, 4/134 Once it is established that prayer in congregation is obligatory, it is obligatory to perform this pra-Once it is established that prayer in congregation is obligatory, it is obligatory to perform this pra-yer in the mosque. It is not permissible for a man who is able to attend the congregational prayer yer in the mosque. It is not permissible for a man who is able to attend the congregational prayer in the mosque to pray in his house even if he prays in congregation with his family. in the mosque to pray in his house even if he prays in congregation with his family. Shaykh Ibn Baaz said: Shaykh Ibn Baaz said: With regard to not praying in congregation, this is a reprehensible action and is not permitted. It is With regard to not praying in congregation, this is a reprehensible action and is not permitted. It is also one of the attributes of the hypocrites. also one of the attributes of the hypocrites. It is obligatory for the Muslim to pray in the mosque in congregation, as it says in the hadeeth of It is obligatory for the Muslim to pray in the mosque in congregation, as it says in the hadeeth of Ibn Umm Maktoom – who was a blind man. He said, “O Messenger of Allaah, I do not have a gu-Ibn Umm Maktoom – who was a blind man. He said, “O Messenger of Allaah, I do not have a gu-ide to lead me to the mosque,” and he asked the Messenger of Allaah (peace and blessings of Allaah ide to lead me to the mosque,” and he asked the Messenger of Allaah (peace and blessings of Allaah be upon him) to grant him a concession allowing him to pray in his house, and he allowed him that, be upon him) to grant him a concession allowing him to pray in his house, and he allowed him that,

Ruling on prayer in congregation for menhttps://islamqa.info/en/40113Is it permissible to pray in one's home when the mosque is nearby? Please note that there are only two of us praying.Praise be to Allaah. Prayer in congregation is obligatory for healthy men in the mosque, according to the more correct scholarly opinion. This is based on a great deal of evidence, including the following: 1 – Allaah says (interpretation of the meaning): “When you (O Messenger Muhammad) are among them, and lead them in As-Salaah (the prayer), let one party of them stand up [in Salaah (prayer)] with you taking their arms with them; when they finish their prostrations, let them take their positions in the rear and let the other party come up which have not yet prayed, and let them pray with you”[al-Nisa’ 4:102] The following points are made on the basis of this verse: Allaah commands them to pray in congregation, then He repeats this command a second time with regard to the second party or group, as He says, “and let the other party come up which have not yet prayed, and let them pray with you”. This indicates that prayer in congregation is an obligation for all individuals, because Allaah did not absolve the second group of this obligation as a result of the first group praying in congregation. If prayer in congregation was Sunnah, it would be more appropriate for people to be excused from it at times of fear [the situation referred to in this verse], and if it were fard kifaayah (a communal obligation), it would be discharged by the actions of the first group. So this verse shows that it is an individual obligation, and demonstrates that in three ways: it is enjoined at the beginning, then it is enjoined a second time, and there is no concession allowing them not to do it at times of fear. From the words of Ibn al-Qayyim in Kitaab al-Salaah. 2 – In al-Saheehayn (the following version was narrated by al-Bukhaari) it is narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is my soul, I had thought of ordering that wood be gathered, then I would com-mand the call to prayer to be given, and I would appoint a man to lead the people in prayer, then I would go to men [who do not attend the congregational prayer] and burn their houses down around them. By the One in Whose hand is my soul, if anyone of you had known that he would receive a bone covered with meat or two (small) pieces of meat in a sheep’s foot, he would come for 'Isha' prayer.” Al-Bukhaari, 7224; Muslim, 651. Ibn al-Mundhir (may Allaah have mercy on him) said: The fact that he was thinking of burning down the houses of people who did not attend the prayer is the clearest evidence that attending pr-yer in congregation is obligatory, because it would not be permissible for the Prophet (peace and blessings of Allaah be upon him) to do this with regard to something that was mustahabb and not obligatory. Al-Awsat, 4/134 Once it is established that prayer in congregation is obligatory, it is obligatory to perform this pra-yer in the mosque. It is not permissible for a man who is able to attend the congregational prayer in the mosque to pray in his house even if he prays in congregation with his family. Shaykh Ibn Baaz said: With regard to not praying in congregation, this is a reprehensible action and is not permitted. It is also one of the attributes of the hypocrites. It is obligatory for the Muslim to pray in the mosque in congregation, as it says in the hadeeth of Ibn Umm Maktoom – who was a blind man. He said, “O Messenger of Allaah, I do not have a gu-ide to lead me to the mosque,” and he asked the Messenger of Allaah (peace and blessings of Allaah be upon him) to grant him a concession allowing him to pray in his house, and he allowed him that,

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but when he turned away he called him back and asked, “Can you hear the call to prayer?” He said, but when he turned away he called him back and asked, “Can you hear the call to prayer?” He said, “Yes.” He said, “Then answer it.” Narrated by Muslim in his Saheeh, 635. “Yes.” He said, “Then answer it.” Narrated by Muslim in his Saheeh, 635. And it was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever And it was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever hears the call to prayer and does not come, there is no prayer for him [i.e., his prayer is not valid], hears the call to prayer and does not come, there is no prayer for him [i.e., his prayer is not valid], unless he has an excuse.” Narrated by Ibn Maajah, al-Daaraqutni, Ibn Hibbaan and al-Haakim with unless he has an excuse.” Narrated by Ibn Maajah, al-Daaraqutni, Ibn Hibbaan and al-Haakim with a saheeh isnaad. It was said to Ibn ‘Abbaas, what is an excuse? He said, Fear or sickness. a saheeh isnaad. It was said to Ibn ‘Abbaas, what is an excuse? He said, Fear or sickness. In Saheeh Muslim (654) it is narrated that Ibn Mas’ood said: “At the time of the Messenger of In Saheeh Muslim (654) it is narrated that Ibn Mas’ood said: “At the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) we used to think that no one failed to attend the Allaah (peace and blessings of Allaah be upon him) we used to think that no one failed to attend the prayer in congregation but a hypocrite or one who was sick.” prayer in congregation but a hypocrite or one who was sick.” What is meant is that the believer is required to pray in the mosque, and it is not permissible for What is meant is that the believer is required to pray in the mosque, and it is not permissible for him to take the matter lightly and pray in his house when the mosque is nearby. him to take the matter lightly and pray in his house when the mosque is nearby. The fact that only two men pray in the mosque reinforces the fact that you have to attend the cong-The fact that only two men pray in the mosque reinforces the fact that you have to attend the cong-regational prayer, so as to be free of any sin or shortcoming, and so as to encourage them to attend regational prayer, so as to be free of any sin or shortcoming, and so as to encourage them to attend the prayer in congregation in the mosque, so that they will not get lazy. Two or more people const-the prayer in congregation in the mosque, so that they will not get lazy. Two or more people const-itutes a congregation. itutes a congregation. Ibn Hubayrah (may Allaah have mercy on him) said: “[The scholars] were unanimously agreed that Ibn Hubayrah (may Allaah have mercy on him) said: “[The scholars] were unanimously agreed that the smallest number that counts for prayer in congregation, apart from Jumu’ah prayer, is two: the the smallest number that counts for prayer in congregation, apart from Jumu’ah prayer, is two: the imam and the person who is praying behind him, who should stand to his right.” Al-Ifsaah, 1/155 imam and the person who is praying behind him, who should stand to his right.” Al-Ifsaah, 1/155 Ibn Qudaamah (may Allaah have mercy on him) said: “A congregation may consist of two or more, Ibn Qudaamah (may Allaah have mercy on him) said: “A congregation may consist of two or more, and we know of no difference of opinion concerning that.” and we know of no difference of opinion concerning that.” And Allaah knows best.And Allaah knows best.

Ruling on making up missed prayersRuling on making up missed prayershttps://islamqa.info/en/13664https://islamqa.info/en/13664I am a new muslim. Following is the few question that i wish to know, some of the question is sou-I am a new muslim. Following is the few question that i wish to know, some of the question is sou-nds very stupid i suppose. nds very stupid i suppose. 1. When i pray what should i say. 1. When i pray what should i say. 2. my parents is buddhist, only my father know that I am muslim, not the rest of the family member, 2. my parents is buddhist, only my father know that I am muslim, not the rest of the family member, sometimes, they told me to go back to have dinner, but I don't eat pork or any related items as a ha-sometimes, they told me to go back to have dinner, but I don't eat pork or any related items as a ha-ram food that I know, but how about chicken and other meat such as fish. That is not slaughtered ram food that I know, but how about chicken and other meat such as fish. That is not slaughtered by the muslim, is that consider haram, and did i commit a sin out of it. by the muslim, is that consider haram, and did i commit a sin out of it. 3. How can i repend my sin to Allah (the almighty) and how can i get his forgiveness, for the daily 3. How can i repend my sin to Allah (the almighty) and how can i get his forgiveness, for the daily sin i comitted. sin i comitted. 4. If i miss the subuh pray, or azan, of any of the 5 times pray, did i commit a sin, and how can i get 4. If i miss the subuh pray, or azan, of any of the 5 times pray, did i commit a sin, and how can i get forgiveness over it. forgiveness over it. 5. How can i learn to speak while i pray and read the quran in arabic. Aleast the basic word that 5. How can i learn to speak while i pray and read the quran in arabic. Aleast the basic word that i should speak during my pray. i should speak during my pray. 6. Is all the seafood is haram or halal.6. Is all the seafood is haram or halal.

Praise be to Allaah.Praise be to Allaah. Firstly: Firstly: We thank you for your trust in our site, and we ask Allaah to help us meet your expectations, and to We thank you for your trust in our site, and we ask Allaah to help us meet your expectations, and to bless you with strength and guidance. We also appreciate your eagerness to learn that which you do bless you with strength and guidance. We also appreciate your eagerness to learn that which you do not know. This is something that is obligatory upon every Muslim, for man is not born with know-not know. This is something that is obligatory upon every Muslim, for man is not born with know-ledge. The Prophet (peace and blessings of Allaah be upon him) said, “Knowledge comes by learn-ledge. The Prophet (peace and blessings of Allaah be upon him) said, “Knowledge comes by learn-ing.” (Classed as hasan by Ibn Hajar in Fath al-Baari). Do not think that asking about things you do ing.” (Classed as hasan by Ibn Hajar in Fath al-Baari). Do not think that asking about things you do

but when he turned away he called him back and asked, “Can you hear the call to prayer?” He said, “Yes.” He said, “Then answer it.” Narrated by Muslim in his Saheeh, 635. And it was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever hears the call to prayer and does not come, there is no prayer for him [i.e., his prayer is not valid], unless he has an excuse.” Narrated by Ibn Maajah, al-Daaraqutni, Ibn Hibbaan and al-Haakim with a saheeh isnaad. It was said to Ibn ‘Abbaas, what is an excuse? He said, Fear or sickness. In Saheeh Muslim (654) it is narrated that Ibn Mas’ood said: “At the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) we used to think that no one failed to attend the prayer in congregation but a hypocrite or one who was sick.” What is meant is that the believer is required to pray in the mosque, and it is not permissible for him to take the matter lightly and pray in his house when the mosque is nearby. The fact that only two men pray in the mosque reinforces the fact that you have to attend the cong-regational prayer, so as to be free of any sin or shortcoming, and so as to encourage them to attend the prayer in congregation in the mosque, so that they will not get lazy. Two or more people const-itutes a congregation. Ibn Hubayrah (may Allaah have mercy on him) said: “[The scholars] were unanimously agreed that the smallest number that counts for prayer in congregation, apart from Jumu’ah prayer, is two: the imam and the person who is praying behind him, who should stand to his right.” Al-Ifsaah, 1/155 Ibn Qudaamah (may Allaah have mercy on him) said: “A congregation may consist of two or more, and we know of no difference of opinion concerning that.” And Allaah knows best.

Ruling on making up missed prayershttps://islamqa.info/en/13664I am a new muslim. Following is the few question that i wish to know, some of the question is sou-nds very stupid i suppose. 1. When i pray what should i say. 2. my parents is buddhist, only my father know that I am muslim, not the rest of the family member, sometimes, they told me to go back to have dinner, but I don't eat pork or any related items as a ha-ram food that I know, but how about chicken and other meat such as fish. That is not slaughtered by the muslim, is that consider haram, and did i commit a sin out of it. 3. How can i repend my sin to Allah (the almighty) and how can i get his forgiveness, for the daily sin i comitted. 4. If i miss the subuh pray, or azan, of any of the 5 times pray, did i commit a sin, and how can i get forgiveness over it. 5. How can i learn to speak while i pray and read the quran in arabic. Aleast the basic word that i should speak during my pray. 6. Is all the seafood is haram or halal.

Praise be to Allaah. Firstly: We thank you for your trust in our site, and we ask Allaah to help us meet your expectations, and to bless you with strength and guidance. We also appreciate your eagerness to learn that which you do not know. This is something that is obligatory upon every Muslim, for man is not born with know-ledge. The Prophet (peace and blessings of Allaah be upon him) said, “Knowledge comes by learn-ing.” (Classed as hasan by Ibn Hajar in Fath al-Baari). Do not think that asking about things you do


not know is stupid, rather it is something that is necessary and a person is to be commended for not know is stupid, rather it is something that is necessary and a person is to be commended for doing so.doing so.Secondly: Secondly: With regard to missing prayers, one of the following two scenarios must apply: With regard to missing prayers, one of the following two scenarios must apply: 1 – When you miss a prayer unintentionally, for a legitimate shar’i excuse, such as forgetting or 1 – When you miss a prayer unintentionally, for a legitimate shar’i excuse, such as forgetting or sleeping, although you are basically very keen to perform the prayer on time. In this case you are sleeping, although you are basically very keen to perform the prayer on time. In this case you are excused but you have to make it up as soon as you remember it. The evidence for that is the hade-excused but you have to make it up as soon as you remember it. The evidence for that is the hade-eth narrated in Saheeh Muslim (681) which tells how the Prophet (peace and blessings of Allaah eth narrated in Saheeh Muslim (681) which tells how the Prophet (peace and blessings of Allaah be upon him) and his companions slept and missed Fajr prayer, and the Sahaabah began to ask one be upon him) and his companions slept and missed Fajr prayer, and the Sahaabah began to ask one another, “What is the expiation (kafaarah) for what we have done by neglecting the prayer?” The another, “What is the expiation (kafaarah) for what we have done by neglecting the prayer?” The Messenger of Allaah (peace and blessings of Allaah be upon him) said. “Sleeping does not mean Messenger of Allaah (peace and blessings of Allaah be upon him) said. “Sleeping does not mean that you are neglecting the prayer. Rather neglecting the prayer means not praying one prayer until that you are neglecting the prayer. Rather neglecting the prayer means not praying one prayer until the time for the next prayer comes. Whoever does that let him pray when he remembers it.” the time for the next prayer comes. Whoever does that let him pray when he remembers it.” This does not mean that a person should sleep deliberately when a prayer is due, until he misses it, This does not mean that a person should sleep deliberately when a prayer is due, until he misses it, then use sleep as an excuse, or neglect a means that would help him to do the prayer, and then take then use sleep as an excuse, or neglect a means that would help him to do the prayer, and then take that as an excuse. Rather he must make use of all the means he can, as the Messenger (peace and that as an excuse. Rather he must make use of all the means he can, as the Messenger (peace and blessings of Allaah be upon him) did in this case, when he appointed one person to stay awake and blessings of Allaah be upon him) did in this case, when he appointed one person to stay awake and wake them up to pray, but that person was overcome by drowsiness, so he did not wake them up. wake them up to pray, but that person was overcome by drowsiness, so he did not wake them up. This is the case in which a person may be excused. This is the case in which a person may be excused. 2 – When you miss a prayer deliberately. This is a major sin, and it is so serious that some of the 2 – When you miss a prayer deliberately. This is a major sin, and it is so serious that some of the scholars stated that the one who does this is a kaafir. (as it says in Majmoo’ Fataawa wa Maqaalaat scholars stated that the one who does this is a kaafir. (as it says in Majmoo’ Fataawa wa Maqaalaat Samaahat al-Shaykh Ibn Baaz, 10/374). The one who does this has to repent sincerely, according Samaahat al-Shaykh Ibn Baaz, 10/374). The one who does this has to repent sincerely, according to scholarly consensus. With regard to making up the prayer, there was a difference of opinion am-to scholarly consensus. With regard to making up the prayer, there was a difference of opinion am-ong the scholars as to whether or not it would be accepted from him if he makes it up afterwards. ong the scholars as to whether or not it would be accepted from him if he makes it up afterwards. Most of the scholars said that he should make it up and that his prayer is valid, although he is a sin-Most of the scholars said that he should make it up and that his prayer is valid, although he is a sin-ner (i.e., if he does not repent – and Allaah knows best), as Shaykh Ibn ‘Uthyameen quoted from ner (i.e., if he does not repent – and Allaah knows best), as Shaykh Ibn ‘Uthyameen quoted from them in al-Sharh al-Mumti’, 2/89. The view favoured by Shaykh al-Islam Ibn Taymiyah (may them in al-Sharh al-Mumti’, 2/89. The view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) is that it is not valid, and that it is not prescribed for him to make it up. Allaah have mercy on him) is that it is not valid, and that it is not prescribed for him to make it up. He said in al-Ikhtiyaaraat (34): “It is not prescribed for the one who misses a prayer deliberately to He said in al-Ikhtiyaaraat (34): “It is not prescribed for the one who misses a prayer deliberately to make it up, and the prayer, if he makes it up, is not valid; rather he should do a lot of voluntary (na-make it up, and the prayer, if he makes it up, is not valid; rather he should do a lot of voluntary (na-afil) prayers. This is the view of a group among the Salaf.” One of the contemporary scholars who afil) prayers. This is the view of a group among the Salaf.” One of the contemporary scholars who regarded this view as more correct is Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him); he regarded this view as more correct is Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him); he quoted as evidence for that the words of the Prophet (peace and blessings of Allaah be upon him), quoted as evidence for that the words of the Prophet (peace and blessings of Allaah be upon him), “Whoever does an action that is not in accordance with this matter of ours (i.e., Islam), will have it “Whoever does an action that is not in accordance with this matter of ours (i.e., Islam), will have it rejected.” (Agreed upon). rejected.” (Agreed upon). So you must beware of this and strive to perform all the prayers on time, as Allaah says (interpret-So you must beware of this and strive to perform all the prayers on time, as Allaah says (interpret-ation of the meaning):ation of the meaning):“Verily, As-Salaah (the prayer) is enjoined on the believers at fixed hours”[al-Nisa’ 4:103] “Verily, As-Salaah (the prayer) is enjoined on the believers at fixed hours”[al-Nisa’ 4:103] With regard to repentance, you will find a detailed answer under question no. 14289 on this website. With regard to repentance, you will find a detailed answer under question no. 14289 on this website. With regard to meat that has been slaughtered by a non-Muslim.With regard to meat that has been slaughtered by a non-Muslim.With regard to your question about seafood, it is all halaal in principle, because Allaah say (interp-With regard to your question about seafood, it is all halaal in principle, because Allaah say (interp-retation of the meaning):retation of the meaning): “Lawful to you is (the pursuit of) water game and its use for food — for the benefit of yourselves” “Lawful to you is (the pursuit of) water game and its use for food — for the benefit of yourselves”[al-Maa'idah 5:96][al-Maa'idah 5:96]We ask Allaah to help you to learn Arabic and to understand Islam, and to do more righteous deeds, We ask Allaah to help you to learn Arabic and to understand Islam, and to do more righteous deeds, for He is Able to do that.for He is Able to do that.And Allaah knows best.And Allaah knows best.

not know is stupid, rather it is something that is necessary and a person is to be commended for doing so.Secondly: With regard to missing prayers, one of the following two scenarios must apply: 1 – When you miss a prayer unintentionally, for a legitimate shar’i excuse, such as forgetting or sleeping, although you are basically very keen to perform the prayer on time. In this case you are excused but you have to make it up as soon as you remember it. The evidence for that is the hade-eth narrated in Saheeh Muslim (681) which tells how the Prophet (peace and blessings of Allaah be upon him) and his companions slept and missed Fajr prayer, and the Sahaabah began to ask one another, “What is the expiation (kafaarah) for what we have done by neglecting the prayer?” The Messenger of Allaah (peace and blessings of Allaah be upon him) said. “Sleeping does not mean that you are neglecting the prayer. Rather neglecting the prayer means not praying one prayer until the time for the next prayer comes. Whoever does that let him pray when he remembers it.” This does not mean that a person should sleep deliberately when a prayer is due, until he misses it, then use sleep as an excuse, or neglect a means that would help him to do the prayer, and then take that as an excuse. Rather he must make use of all the means he can, as the Messenger (peace and blessings of Allaah be upon him) did in this case, when he appointed one person to stay awake and wake them up to pray, but that person was overcome by drowsiness, so he did not wake them up. This is the case in which a person may be excused. 2 – When you miss a prayer deliberately. This is a major sin, and it is so serious that some of the scholars stated that the one who does this is a kaafir. (as it says in Majmoo’ Fataawa wa Maqaalaat Samaahat al-Shaykh Ibn Baaz, 10/374). The one who does this has to repent sincerely, according to scholarly consensus. With regard to making up the prayer, there was a difference of opinion am-ong the scholars as to whether or not it would be accepted from him if he makes it up afterwards. Most of the scholars said that he should make it up and that his prayer is valid, although he is a sin-ner (i.e., if he does not repent – and Allaah knows best), as Shaykh Ibn ‘Uthyameen quoted from them in al-Sharh al-Mumti’, 2/89. The view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) is that it is not valid, and that it is not prescribed for him to make it up. He said in al-Ikhtiyaaraat (34): “It is not prescribed for the one who misses a prayer deliberately to make it up, and the prayer, if he makes it up, is not valid; rather he should do a lot of voluntary (na-afil) prayers. This is the view of a group among the Salaf.” One of the contemporary scholars who regarded this view as more correct is Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him); he quoted as evidence for that the words of the Prophet (peace and blessings of Allaah be upon him), “Whoever does an action that is not in accordance with this matter of ours (i.e., Islam), will have it rejected.” (Agreed upon). So you must beware of this and strive to perform all the prayers on time, as Allaah says (interpret-ation of the meaning):“Verily, As-Salaah (the prayer) is enjoined on the believers at fixed hours”[al-Nisa’ 4:103] With regard to repentance, you will find a detailed answer under question no. 14289 on this website. With regard to meat that has been slaughtered by a non-Muslim.With regard to your question about seafood, it is all halaal in principle, because Allaah say (interp-retation of the meaning): “Lawful to you is (the pursuit of) water game and its use for food — for the benefit of yourselves”[al-Maa'idah 5:96]We ask Allaah to help you to learn Arabic and to understand Islam, and to do more righteous deeds, for He is Able to do that.And Allaah knows best.

4

By brother Abdul JaleelBy brother Abdul Jaleel

P R A Y..!P R A Y..!Pray, Only way that connects you to the creator ;Pray, Only way that connects you to the creator ;

Pray, Adam learned the first lesson from the sustainer;Pray, Adam learned the first lesson from the sustainer;

Pray, A rescue for human from the heaven;Pray, A rescue for human from the heaven;

Pray, A present to Muhammed -the messenger;Pray, A present to Muhammed -the messenger;

Pray, the refusal made Shaitan as an offender;Pray, the refusal made Shaitan as an offender;

Pray, even if you are a hard core sinner;Pray, even if you are a hard core sinner;

Pray, even if you are criminal, or gambler;Pray, even if you are criminal, or gambler;

Pray, even if you are lier or child molester;Pray, even if you are lier or child molester;

Pray, even you don’t wear hijab or beard;Pray, even you don’t wear hijab or beard;

Pray, what happened in your life, No matter;Pray, what happened in your life, No matter;

Pray, Allah says that will take away your sins forever;Pray, Allah says that will take away your sins forever;

Pray, eventually makes you pure, save from fire;Pray, eventually makes you pure, save from fire;

Pray, nothing should come between you and Allah !Pray, nothing should come between you and Allah !

By brother Abdul Jaleel

P R A Y..!Pray, Only way that connects you to the creator ;

Pray, Adam learned the first lesson from the sustainer;

Pray, A rescue for human from the heaven;

Pray, A present to Muhammed -the messenger;

Pray, the refusal made Shaitan as an offender;

Pray, even if you are a hard core sinner;

Pray, even if you are criminal, or gambler;

Pray, even if you are lier or child molester;

Pray, even you don’t wear hijab or beard;

Pray, what happened in your life, No matter;

Pray, Allah says that will take away your sins forever;

Pray, eventually makes you pure, save from fire;

Pray, nothing should come between you and Allah !


6

How should the traveler pray?How should the traveler pray?https://islamqa.info/en/82658https://islamqa.info/en/82658

I am going aborad for one month, Let me know the easiest way of doing the prayers during this I am going aborad for one month, Let me know the easiest way of doing the prayers during this peiod?peiod?

Praise be to Allaah.Praise be to Allaah.Firstly: Firstly: If you have decided to stay in the place to which you are traveling for more than four days, then If you have decided to stay in the place to which you are traveling for more than four days, then you come under the same ruling as a resident from the moment you arrive there, so you have to do you come under the same ruling as a resident from the moment you arrive there, so you have to do what the residents do, i.e., offer the prayers in full, and it is not permissible for you to shorten them. what the residents do, i.e., offer the prayers in full, and it is not permissible for you to shorten them. You may shorten the prayers during the journey, but when you reach the place you should offer the You may shorten the prayers during the journey, but when you reach the place you should offer the prayers in full, because you come under the same ruling as a resident. prayers in full, because you come under the same ruling as a resident. It says in Fataawa al-Lajnah al-Daa’imah (8/99): It says in Fataawa al-Lajnah al-Daa’imah (8/99): The kind of travel for which the concession of travel is prescribed is that which is regarded as travel The kind of travel for which the concession of travel is prescribed is that which is regarded as travel according to custom, and the distance is approximately eighty kilometers. Whoever travels this dis-according to custom, and the distance is approximately eighty kilometers. Whoever travels this dis-tance or more may avail himself of the concessions for travelers, such as wiping over his socks for tance or more may avail himself of the concessions for travelers, such as wiping over his socks for three days and two nights, joining and shortening prayers, and not fasting during Ramadaan. If this three days and two nights, joining and shortening prayers, and not fasting during Ramadaan. If this traveler intends to stay in a place for more than four days, then he should not avail himself of the traveler intends to stay in a place for more than four days, then he should not avail himself of the concessions for travelers. If he intends to stay there for four days or less, then he may avail himself concessions for travelers. If he intends to stay there for four days or less, then he may avail himself of the concessions for travelers. If a traveler stays in a place but does not know when he will finish of the concessions for travelers. If a traveler stays in a place but does not know when he will finish his business and cannot state a certain length of time for his stay, then he may avail himself of the his business and cannot state a certain length of time for his stay, then he may avail himself of the concessions for traveling even if he stays for a long time. It makes no difference whether he travels concessions for traveling even if he stays for a long time. It makes no difference whether he travels by land or by sea. End quote. by land or by sea. End quote. Secondly: Secondly: With regard to joining prayers, it is permissible for a traveler to join Zuhr and ‘Asr, and Maghrib With regard to joining prayers, it is permissible for a traveler to join Zuhr and ‘Asr, and Maghrib and ‘Isha’, at the time of the earlier or later prayer, depending on what is easiest for him. But it is and ‘Isha’, at the time of the earlier or later prayer, depending on what is easiest for him. But it is better for him not to do that unless it is difficult for him to offer every prayer on time. better for him not to do that unless it is difficult for him to offer every prayer on time. Based on that, you can join two prayers together during the journey, but when you reach the place Based on that, you can join two prayers together during the journey, but when you reach the place where you intend to stay for a month, then you should offer every prayer on time. where you intend to stay for a month, then you should offer every prayer on time. Thirdly: Thirdly: You should remember that prayer in congregation is obligatory for travelers as well as others. , You should remember that prayer in congregation is obligatory for travelers as well as others. , so try to pray in congregation in the mosque. so try to pray in congregation in the mosque. And Allaah knows best.And Allaah knows best.

How should the traveler pray?https://islamqa.info/en/82658

I am going aborad for one month, Let me know the easiest way of doing the prayers during this peiod?

Praise be to Allaah.Firstly: If you have decided to stay in the place to which you are traveling for more than four days, then you come under the same ruling as a resident from the moment you arrive there, so you have to do what the residents do, i.e., offer the prayers in full, and it is not permissible for you to shorten them. You may shorten the prayers during the journey, but when you reach the place you should offer the prayers in full, because you come under the same ruling as a resident. It says in Fataawa al-Lajnah al-Daa’imah (8/99): The kind of travel for which the concession of travel is prescribed is that which is regarded as travel according to custom, and the distance is approximately eighty kilometers. Whoever travels this dis-tance or more may avail himself of the concessions for travelers, such as wiping over his socks for three days and two nights, joining and shortening prayers, and not fasting during Ramadaan. If this traveler intends to stay in a place for more than four days, then he should not avail himself of the concessions for travelers. If he intends to stay there for four days or less, then he may avail himself of the concessions for travelers. If a traveler stays in a place but does not know when he will finish his business and cannot state a certain length of time for his stay, then he may avail himself of the concessions for traveling even if he stays for a long time. It makes no difference whether he travels by land or by sea. End quote. Secondly: With regard to joining prayers, it is permissible for a traveler to join Zuhr and ‘Asr, and Maghrib and ‘Isha’, at the time of the earlier or later prayer, depending on what is easiest for him. But it is better for him not to do that unless it is difficult for him to offer every prayer on time. Based on that, you can join two prayers together during the journey, but when you reach the place where you intend to stay for a month, then you should offer every prayer on time. Thirdly: You should remember that prayer in congregation is obligatory for travelers as well as others. , so try to pray in congregation in the mosque. And Allaah knows best.

� � � � � �� ة إن�� وا �� ا ��ح أن � �� رض �ألوإذا �� ا

� � � � � �� ة إن�� وا �� ا ��ح أن � �� رض �ألوإذا �� ا � � �� ١٠١ �� وا �� ا ��وا إن ا � ا�� أن ��

� � �� ١٠١ �� وا �� ا ��وا إن ا � ا�� أن ��

� � � � � �� ة إن�� وا �� ا ��ح أن � �� رض �ألوإذا �� ا � � �� ١٠١ �� وا �� ا ��وا إن ا � ا�� أن ��

��ء �ا��

��ء �ا��

��ء �ا�

When you travel in the land there is no sin if you When you travel in the land there is no sin if you curtail your service of prayer if you fear the curtail your service of prayer if you fear the unbelievers may harass you, for indeed your unbelievers may harass you, for indeed your

open enemies are the infidels. (101) Annisaa’ {3}open enemies are the infidels. (101) Annisaa’ {3}

When you travel in the land there is no sin if you curtail your service of prayer if you fear the unbelievers may harass you, for indeed your

open enemies are the infidels. (101) Annisaa’ {3}open enemies are the infidels. (101) Annisaa’ {3}Annisaa’ {3}

When you travel in the land there is no sin if you curtail your service of prayer if you fear the unbelievers may harass you, for indeed your

open enemies are the infidels. (101) Annisaa’ {3}

Friday Khutba Friday Khutba will be established will be established @@ 1:15 PM (For the entire Year)1:15 PM (For the entire Year)

Friday Khutba will be established @ 1:15 PM (For the entire Year)

Period Subject Time Day Period Subject Time Day

Friday Friday After Fajr 10 Mins. Short Advice

After Fajr 10 Mins. Short Advice

Book of Reyad-us-Saleheen Book of Reyad-us-Saleheen

Saturday Saturday After Mgrb. 15 Mins. Quran Tafseer

After Mgrb. 15 Mins. Quran Tafseer

Random Advice Random Advice

Sunday Sunday After Mgrb. 45 Mins. Arabic Lang.

After Mgrb. 45 Mins. Arabic Lang.

Understand Arabic Grammar Understand Arabic Grammar

Monday

Monday

After Mgrb. 15 Mins. Hadith


Book of Pearl & Coral Book of Pearl & Coral

WednesdayWednesday After Mgrb. 15 Mins. Quran Tafseer After Mgrb. 15 Mins. Quran Tafseer

Random Phrases of Quran Random Phrases of Quran

ThrusdayThrusday After Mgrb. 15 Mins. Hadith


Random Hadith

Random Hadith

Period Subject Time Day

Friday After Fajr 10 Mins. Short Advice

Book of Reyad-us-Saleheen

Saturday After Mgrb. 15 Mins. Quran Tafseer

Random Advice

Sunday After Mgrb. 45 Mins. Arabic Lang.

Understand Arabic Grammar

Monday


Book of Pearl & Coral

Wednesday After Mgrb. 15 Mins. Quran Tafseer

Random Phrases of Quran

Thrusday After Mgrb. 15 Mins. Hadith

Random Hadith

Weekly Classes by AMA’s ImamWeekly Classes by AMA’s ImamWeekly Classes by AMA’s Imam


Prayers will be Established as FollowingPrayers will be Established as FollowingPrayers will be Established as Following

FajrFajr

DhuhrDhuhr

AsrAsr

MaghribMaghrib

Ish’aIsh’a

Fajr

Dhuhr

Asr

Maghrib

Ish’a

Nov. 01 - Nov. 04Nov. 01 - Nov. 04Nov. 05 - Nov. 11Nov. 05 - Nov. 11Nov. 12 - Nov. 30Nov. 12 - Nov. 30

All MonthAll Month

Nov. 01 - Nov.04Nov. 01 - Nov.04Nov. 05 - Nov. 30 Nov. 05 - Nov. 30

10All Month 10All Month Mins. After

Adhaan

Mins. After

Adhaan

All Month All Month

Nov. 01 - Nov. 04Nov. 05 - Nov. 11Nov. 12 - Nov. 30

All Month

Nov. 01 - Nov.04Nov. 05 - Nov. 30

10All Month Mins. After

Adhaan

All Month

6:30 AM6:30 AM5:45 AM5:45 AM6:00 AM6:00 AM

1:15 PM1:15 PM

4:15 PM4:15 PM2:40 PM2:40 PM

8:30 PM8:30 PM

6:30 AM5:45 AM6:00 AM

1:15 PM

4:15 PM2:40 PM

8:30 PM




Counseling Schedule Counseling Schedule Counseling Schedule

DailyDaily

Cell.:Cell.:

Off DayOff Day

Daily

Cell.:

Off Day

Between Maghrib & Isha’ PrayersBetween Maghrib & Isha’ Prayers(914) 316 - 3546(914) 316 - 3546

TuesdayTuesday

Between Maghrib & Isha’ Prayers(914) 316 - 3546

Tuesday

November Safar Day Fajr Sunrise Dhuhr Asr Maghrib Isha'November Safar Day Fajr Sunrise Dhuhr Asr Maghrib Isha' 1 11 Wed 6:12 AM 7:26 AM 12:42 PM 3:31 PM 5:56 PM 7:12 PM 1 11 Wed 6:12 AM 7:26 AM 12:42 PM 3:31 PM 5:56 PM 7:12 PM 2 12 Thu 6:13 AM 7:28 AM 12:42 PM 3:30 PM 5:54 PM 7:11 PM 2 12 Thu 6:13 AM 7:28 AM 12:42 PM 3:30 PM 5:54 PM 7:11 PM 3 13 Fri 6:14 AM 7:29 AM 12:42 PM 3:30 PM 5:53 PM 7:10 PM 3 13 Fri 6:14 AM 7:29 AM 12:42 PM 3:30 PM 5:53 PM 7:10 PM 4 14 Sat 6:15 AM 7:30 AM 12:42 PM 3:29 PM 5:52 PM 7:09 PM 4 14 Sat 6:15 AM 7:30 AM 12:42 PM 3:29 PM 5:52 PM 7:09 PM

End of Daylight Saving of 2017 End of Daylight Saving of 2017 5 15 Sun 5:17 AM 6:32 AM 11:42 AM 2:27 PM 4:50 PM 6:07 PM 5 15 Sun 5:17 AM 6:32 AM 11:42 AM 2:27 PM 4:50 PM 6:07 PM 6 16 Mon 5:18 AM 6 :33 AM 11:42 AM 2:26 PM 4:49 PM 6:06 PM 6 16 Mon 5:18 AM 6 :33 AM 11:42 AM 2:26 PM 4:49 PM 6:06 PM 7 17 Tue 5:19 AM 6:35 AM 11:42 AM 2:25 PM 4:48 PM 6:05 PM 7 17 Tue 5:19 AM 6:35 AM 11:42 AM 2:25 PM 4:48 PM 6:05 PM 8 18 Wed 5:20 AM 6:36 AM 11:42 AM 2:24 PM 4:47 PM 6:04 PM 8 18 Wed 5:20 AM 6:36 AM 11:42 AM 2:24 PM 4:47 PM 6:04 PM 9 19 Thu 5:21 AM 6:37 AM 11:42 AM 2:23 PM 4:46 PM 6:03 PM 9 19 Thu 5:21 AM 6:37 AM 11:42 AM 2:23 PM 4:46 PM 6:03 PM 10 20 Fri 5:22 AM 6:38 AM 11:42 AM 2:23 PM 4:45 PM 6:02 PM 10 20 Fri 5:22 AM 6:38 AM 11:42 AM 2:23 PM 4:45 PM 6:02 PM 11 21 Sat 5:23 AM 6:39 AM 11:42 AM 2:22 PM 4:44 PM 6:01 PM 11 21 Sat 5:23 AM 6:39 AM 11:42 AM 2:22 PM 4:44 PM 6:01 PM 12 22 Sun 5:24 AM 6:40 AM 11:42 AM 2:21 PM 4:43 PM 6:01 PM 12 22 Sun 5:24 AM 6:40 AM 11:42 AM 2:21 PM 4:43 PM 6:01 PM 13 23 Mon 5:25 AM 6:42 AM 11:43 AM 2:21 PM 4:42 PM 6:00 PM 13 23 Mon 5:25 AM 6:42 AM 11:43 AM 2:21 PM 4:42 PM 6:00 PM 14 24 Tue 5:26 AM 6:43 AM 11:43 AM 2:20 PM 4:41 PM 5:59 PM 14 24 Tue 5:26 AM 6:43 AM 11:43 AM 2:20 PM 4:41 PM 5:59 PM 15 25 Wed 5:27 AM 6:44 AM 11:43 AM 2:19 PM 4:40 PM 5:59 PM 15 25 Wed 5:27 AM 6:44 AM 11:43 AM 2:19 PM 4:40 PM 5:59 PM 16 26 Thu 5:28 AM 6:45 AM 11:43 AM 2:19 PM 4:40 PM 5:58 PM 16 26 Thu 5:28 AM 6:45 AM 11:43 AM 2:19 PM 4:40 PM 5:58 PM 17 27 Fri 5:29 AM 6:46 AM 11:43 AM 2:18 PM 4:39 PM 5:57 PM 17 27 Fri 5:29 AM 6:46 AM 11:43 AM 2:18 PM 4:39 PM 5:57 PM 18 28 Sat 5:30 AM 6:47 AM 11:43 AM 2:17 PM 4:38 PM 5:57 PM 18 28 Sat 5:30 AM 6:47 AM 11:43 AM 2:17 PM 4:38 PM 5:57 PM 19 29 Sun 5:31 AM 6:49 AM 11:44 AM 2:17 PM 4:37 PM 5:56 PM 19 29 Sun 5:31 AM 6:49 AM 11:44 AM 2:17 PM 4:37 PM 5:56 PM 20 Mon 5:32 AM 6:50 AM 11:44 AM 2:16 PM 4:37 PM 5:56 PM

20 Mon 5:32 AM 6:50 AM 11:44 AM 2:16 PM 4:37 PM 5:56 PM

Rabei' 1 Rabei' 1

21 2 Tue 5:33 AM 6:51 AM 11:44 AM 2:16 PM 4:36 PM 5:55 PM

21 2 Tue 5:33 AM 6:51 AM 11:44 AM 2:16 PM 4:36 PM 5:55 PM 22 3 Wed 5:34 AM 6:52 AM 11:44 AM 2:16 PM 4:35 PM 5:55 PM 22 3 Wed 5:34 AM 6:52 AM 11:44 AM 2:16 PM 4:35 PM 5:55 PM

23 4 Thu 5:35 AM 6:53 AM 11:45 AM 2:15 PM 4:35 PM 5:54 PM 23 4 Thu 5:35 AM 6:53 AM 11:45 AM 2:15 PM 4:35 PM 5:54 PM 24 5 Fri 5:36 AM 6:54 AM 11:45 AM 2:15 PM 4:34 PM 5:54 PM 24 5 Fri 5:36 AM 6:54 AM 11:45 AM 2:15 PM 4:34 PM 5:54 PM 25 6 Sat 5:37 AM 6:55 AM 11:45 AM 2:14 PM 4:34 PM 5:54 PM 25 6 Sat 5:37 AM 6:55 AM 11:45 AM 2:14 PM 4:34 PM 5:54 PM 26 7 Sun 5:38 AM 6:56 AM 11:46 AM 2:14 PM 4:33 PM 5:53 PM 26 7 Sun 5:38 AM 6:56 AM 11:46 AM 2:14 PM 4:33 PM 5:53 PM 27 8 Mon 5:39 AM 6:58 AM 11:46 AM 2:14 PM 4:33 PM 5:53 PM 27 8 Mon 5:39 AM 6:58 AM 11:46 AM 2:14 PM 4:33 PM 5:53 PM 28 9 Tue 5:40 AM 6:59 AM 11:46 AM 2:14 PM 4:33 PM 5:53 PM 28 9 Tue 5:40 AM 6:59 AM 11:46 AM 2:14 PM 4:33 PM 5:53 PM 29 10 Wed 5:41 AM 7:00 AM 11:47 AM 2:13 PM 4:32 PM 5:53 PM 29 10 Wed 5:41 AM 7:00 AM 11:47 AM 2:13 PM 4:32 PM 5:53 PM 30 11 Thu 5:41 AM 7:01 AM 11:47 AM 2 :13 PM 4:32 PM 5:53 PM 30 11 Thu 5:41 AM 7:01 AM 11:47 AM 2 :13 PM 4:32 PM 5:53 PM

November Safar Day Fajr Sunrise Dhuhr Asr Maghrib Isha' 1 11 Wed 6:12 AM 7:26 AM 12:42 PM 3:31 PM 5:56 PM 7:12 PM 2 12 Thu 6:13 AM 7:28 AM 12:42 PM 3:30 PM 5:54 PM 7:11 PM 3 13 Fri 6:14 AM 7:29 AM 12:42 PM 3:30 PM 5:53 PM 7:10 PM 4 14 Sat 6:15 AM 7:30 AM 12:42 PM 3:29 PM 5:52 PM 7:09 PM

End of Daylight Saving of 2017 5 15 Sun 5:17 AM 6:32 AM 11:42 AM 2:27 PM 4:50 PM 6:07 PM 6 16 Mon 5:18 AM 6 :33 AM 11:42 AM 2:26 PM 4:49 PM 6:06 PM 7 17 Tue 5:19 AM 6:35 AM 11:42 AM 2:25 PM 4:48 PM 6:05 PM 8 18 Wed 5:20 AM 6:36 AM 11:42 AM 2:24 PM 4:47 PM 6:04 PM 9 19 Thu 5:21 AM 6:37 AM 11:42 AM 2:23 PM 4:46 PM 6:03 PM 10 20 Fri 5:22 AM 6:38 AM 11:42 AM 2:23 PM 4:45 PM 6:02 PM 11 21 Sat 5:23 AM 6:39 AM 11:42 AM 2:22 PM 4:44 PM 6:01 PM 12 22 Sun 5:24 AM 6:40 AM 11:42 AM 2:21 PM 4:43 PM 6:01 PM 13 23 Mon 5:25 AM 6:42 AM 11:43 AM 2:21 PM 4:42 PM 6:00 PM 14 24 Tue 5:26 AM 6:43 AM 11:43 AM 2:20 PM 4:41 PM 5:59 PM 15 25 Wed 5:27 AM 6:44 AM 11:43 AM 2:19 PM 4:40 PM 5:59 PM 16 26 Thu 5:28 AM 6:45 AM 11:43 AM 2:19 PM 4:40 PM 5:58 PM 17 27 Fri 5:29 AM 6:46 AM 11:43 AM 2:18 PM 4:39 PM 5:57 PM 18 28 Sat 5:30 AM 6:47 AM 11:43 AM 2:17 PM 4:38 PM 5:57 PM 19 29 Sun 5:31 AM 6:49 AM 11:44 AM 2:17 PM 4:37 PM 5:56 PM 20 Mon 5:32 AM 6:50 AM 11:44 AM 2:16 PM 4:37 PM 5:56 PM

Rabei' 1

21 2 Tue 5:33 AM 6:51 AM 11:44 AM 2:16 PM 4:36 PM 5:55 PM 22 3 Wed 5:34 AM 6:52 AM 11:44 AM 2:16 PM 4:35 PM 5:55 PM

23 4 Thu 5:35 AM 6:53 AM 11:45 AM 2:15 PM 4:35 PM 5:54 PM 24 5 Fri 5:36 AM 6:54 AM 11:45 AM 2:15 PM 4:34 PM 5:54 PM 25 6 Sat 5:37 AM 6:55 AM 11:45 AM 2:14 PM 4:34 PM 5:54 PM 26 7 Sun 5:38 AM 6:56 AM 11:46 AM 2:14 PM 4:33 PM 5:53 PM 27 8 Mon 5:39 AM 6:58 AM 11:46 AM 2:14 PM 4:33 PM 5:53 PM 28 9 Tue 5:40 AM 6:59 AM 11:46 AM 2:14 PM 4:33 PM 5:53 PM 29 10 Wed 5:41 AM 7:00 AM 11:47 AM 2:13 PM 4:32 PM 5:53 PM 30 11 Thu 5:41 AM 7:01 AM 11:47 AM 2 :13 PM 4:32 PM 5:53 PM

� � � �� ء�� (١٠٣)ا� �� ا � �ة �� إن ا � �� ء�� (١٠٣)ا� �� ا � �ة �� إن ا � �� ء�� (١٠٣)ا� �� ا � �ة �� إن ا � ��

November 2017 Adhaan TimesNovember 2017 Adhaan TimesNovember 2017 Adhaan Times

10

شیطان الرجیم أعوذ با� من ال شیطان الرجیم أعوذ با� من ال

وأقم الصالة طرفي النھار وزلفا من اللیل إن الحسنات یذھبن السیئات ذلك ذكرى وأقم الصالة طرفي النھار وزلفا من اللیل إن الحسنات یذھبن السیئات ذلك ذكرى

للذاكرین ﴿١١٤﴾ للذاكرین ﴿١١٤﴾

شیطان الرجیم أعوذ با� من ال

وأقم الصالة طرفي النھار وزلفا من اللیل إن الحسنات یذھبن السیئات ذلك ذكرى للذاكرین ﴿١١٤﴾

Verses and MeaningsVerses and MeaningsVerses and Meanings

سورة ھودسورة ھودسورة ھود

“Stand up for the service of prayer at the two ends of day and the first “Stand up for the service of prayer at the two ends of day and the first watch of night. Remember that good deeds nullify the bad. This is a re-watch of night. Remember that good deeds nullify the bad. This is a re-minder for those who are observant.” minder for those who are observant.” (114: Huod)(114: Huod)

“Stand up for the service of prayer at the two ends of day and the first watch of night. Remember that good deeds nullify the bad. This is a re-minder for those who are observant.” (114: Huod)

http://tanzil.net/#trans/en.ahmedali/11:114http://tanzil.net/#trans/en.ahmedali/11:114http://tanzil.net/#trans/en.ahmedali/11:114

شیطان الرجیم أعوذ با� من ال شیطان الرجیم أعوذ با� من ال اتل ما أوحي إلیك من الكتاب وأقم الصالة إن الصالة تنھى عن الفحشاء والمنكر اتل ما أوحي إلیك من الكتاب وأقم الصالة إن الصالة تنھى عن الفحشاء والمنكر

ولذكر اللـھ أكبر واللـھ یعلم ما تصنعون ولذكر اللـھ أكبر واللـھ یعلم ما تصنعون ﴿العنكبوت: ٤٥﴾﴿العنكبوت: ٤٥﴾

شیطان الرجیم أعوذ با� من ال اتل ما أوحي إلیك من الكتاب وأقم الصالة إن الصالة تنھى عن الفحشاء والمنكر

ولذكر اللـھ أكبر واللـھ یعلم ما تصنعون ﴿العنكبوت: ٤٥﴾

“Recite what has been revealed to you of this Book, and be constant in “Recite what has been revealed to you of this Book, and be constant in devotion. Surely prayer keeps you away from the obscene and detestable, devotion. Surely prayer keeps you away from the obscene and detestable, but the remembrance of God is greater far; and God knows what you do.” but the remembrance of God is greater far; and God knows what you do.” (45: Al_Inkaboot)(45: Al_Inkaboot)

“Recite what has been revealed to you of this Book, and be constant in devotion. Surely prayer keeps you away from the obscene and detestable, but the remembrance of God is greater far; and God knows what you do.” (45: Al_Inkaboot)


شیطان الرجیم أعوذ با� من ال شیطان الرجیم أعوذ با� من ال وقرن في بیوتكن وال تبرجن تبرج الجاھلیة األولى وأقمن الصالة وآتین الزكاة وقرن في بیوتكن وال تبرجن تبرج الجاھلیة األولى وأقمن الصالة وآتین الزكاة

وأطعن اللـھ ورسولھ إنما یرید اللـھ لیذھب عنكم الرجس أھل البیت ویطھركم وأطعن اللـھ ورسولھ إنما یرید اللـھ لیذھب عنكم الرجس أھل البیت ویطھركم تطھیرا تطھیرا ﴿األحزاب: ٣٣﴾﴿األحزاب: ٣٣﴾

شیطان الرجیم أعوذ با� من ال وقرن في بیوتكن وال تبرجن تبرج الجاھلیة األولى وأقمن الصالة وآتین الزكاة

وأطعن اللـھ ورسولھ إنما یرید اللـھ لیذھب عنكم الرجس أھل البیت ویطھركم تطھیرا ﴿األحزاب: ٣٣﴾

“Stay at home, and do not deck yourselves with ostentation as in the “Stay at home, and do not deck yourselves with ostentation as in the days of paganism; fulfil your devotional obligations, pay the Zakat, days of paganism; fulfil your devotional obligations, pay the Zakat, and obey God and His Apostle. God desires to remove impurities from and obey God and His Apostle. God desires to remove impurities from you, O inmates of this house, and to cleanse and bring out the best inyou, O inmates of this house, and to cleanse and bring out the best inyou.” you.” (33 Al-Ahzab)(33 Al-Ahzab)

“Stay at home, and do not deck yourselves with ostentation as in the days of paganism; fulfil your devotional obligations, pay the Zakat, and obey God and His Apostle. God desires to remove impurities from you, O inmates of this house, and to cleanse and bring out the best inyou.” (33 Al-Ahzab)


11

أعوذ با� من الشیطان الرجیمأعوذ با� من الشیطان الرجیم

شمس إلى غسق اللیل وقرآن الفجر إن قرآن الفجر كان مشھودا أقم الصالة لدلوك ال شمس إلى غسق اللیل وقرآن الفجر إن قرآن الفجر كان مشھودا أقم الصالة لدلوك ال ﴿اإلسراء: ٧٨﴾﴿اإلسراء: ٧٨﴾

أعوذ با� من الشیطان الرجیم

شمس إلى غسق اللیل وقرآن الفجر إن قرآن الفجر كان مشھودا أقم الصالة لدلوك ال ﴿اإلسراء: ٧٨﴾

أعوذ با� من الشیطان الرجیمأعوذ با� من الشیطان الرجیم ﴿طھ: ١٤﴾ ﴿طھ: ١٤﴾ إنني أنا اللـھ ال إلـھ إال أنا فاعبدني وأقم الصالة لذكري إنني أنا اللـھ ال إلـھ إال أنا فاعبدني وأقم الصالة لذكري

أعوذ با� من الشیطان الرجیم ﴿طھ: ١٤﴾ إنني أنا اللـھ ال إلـھ إال أنا فاعبدني وأقم الصالة لذكري

أعوذ با� من الشیطان الرجیمأعوذ با� من الشیطان الرجیم یا بني أقم الصالة وأمر بالمعروف وانھ عن المنكر واصبر على ما أصابك إن ذلك من یا بني أقم الصالة وأمر بالمعروف وانھ عن المنكر واصبر على ما أصابك إن ذلك من

﴿لقمان: ١٧﴾﴿لقمان: ١٧﴾ عزم األمور عزم األمور

أعوذ با� من الشیطان الرجیم یا بني أقم الصالة وأمر بالمعروف وانھ عن المنكر واصبر على ما أصابك إن ذلك من

﴿لقمان: ١٧﴾ عزم األمور

“Observe the service of prayer from the sun's declining from the me-“Observe the service of prayer from the sun's declining from the me-ridian to the darkening of the night, and the recitation at dawn. Ind-ridian to the darkening of the night, and the recitation at dawn. Ind-eed the Recitation at dawn is palpably evident.” eed the Recitation at dawn is palpably evident.” (78 Al-Israa’)(78 Al-Israa’)

“Observe the service of prayer from the sun's declining from the me-ridian to the darkening of the night, and the recitation at dawn. Ind-eed the Recitation at dawn is palpably evident.” (78 Al-Israa’)


“I am God, and there is no god but I, so serve Me, and observe acts “I am God, and there is no god but I, so serve Me, and observe acts of prayer to remember Me.” of prayer to remember Me.” (14 Taha)(14 Taha)“I am God, and there is no god but I, so serve Me, and observe acts of prayer to remember Me.” (14 Taha)


“O my son, fulfil your moral obligations, bid what is known to be “O my son, fulfil your moral obligations, bid what is known to be right and forbid what is wrong, and bear with patience what befalls right and forbid what is wrong, and bear with patience what befalls you. These are indeed acts of courage and resolve.” you. These are indeed acts of courage and resolve.” (17 Loqman)(17 Loqman)

“O my son, fulfil your moral obligations, bid what is known to be right and forbid what is wrong, and bear with patience what befalls you. These are indeed acts of courage and resolve.” (17 Loqman)


Verses and MeaningsVerses and MeaningsVerses and Meaningsأعوذ با� من الشیطان الرجیمأعوذ با� من الشیطان الرجیم

ربنا إني أسكنت من ذریتي بواد غیر ذي زرع عند بیتك المحرم ربنا لیقیموا الصالة ربنا إني أسكنت من ذریتي بواد غیر ذي زرع عند بیتك المحرم ربنا لیقیموا الصالة فاجعل أفئدة من الناس تھوي إلیھم وارزقھم من الثمرات لعلھم یشكرون فاجعل أفئدة من الناس تھوي إلیھم وارزقھم من الثمرات لعلھم یشكرون ﴿٣٧﴾ البقرة﴿٣٧﴾ البقرة

أعوذ با� من الشیطان الرجیم

ربنا إني أسكنت من ذریتي بواد غیر ذي زرع عند بیتك المحرم ربنا لیقیموا الصالة فاجعل أفئدة من الناس تھوي إلیھم وارزقھم من الثمرات لعلھم یشكرون ﴿٣٧﴾ البقرة


“I have settled some of my children, O Lord, in a barren valley near “I have settled some of my children, O Lord, in a barren valley near Your sacred House, so that, O our Lord, they may be constant in de-Your sacred House, so that, O our Lord, they may be constant in de-votion. So put in the hearts of men some kindness for them, and pr-votion. So put in the hearts of men some kindness for them, and pr-ovide fruits for them: They may haply be grateful. ovide fruits for them: They may haply be grateful. (37 Al-Baqarah)(37 Al-Baqarah)

“I have settled some of my children, O Lord, in a barren valley near Your sacred House, so that, O our Lord, they may be constant in de-votion. So put in the hearts of men some kindness for them, and pr-ovide fruits for them: They may haply be grateful. (37 Al-Baqarah)


Praise be to AllahPraise be to AllahFirstly:Firstly:Your prayer is valid:Your prayer is valid:1 –1 –because bowing or prostrating at the same time as the imam is makrooh, and it does not invalidate because bowing or prostrating at the same time as the imam is makrooh, and it does not invalidate the prayer.the prayer.2 –2 –what appears to be the case from what you say is that you were following the imam, and you started what appears to be the case from what you say is that you were following the imam, and you started to rise from bowing after the imam began to rise, so you were still basically following him, and you to rise from bowing after the imam began to rise, so you were still basically following him, and you did not go ahead of him or do the act at the same time as him. Therefore uncertainty in this case does did not go ahead of him or do the act at the same time as him. Therefore uncertainty in this case does not count for anything, because certainty cannot be dispelled by uncertainty.not count for anything, because certainty cannot be dispelled by uncertainty.Secondly:Secondly:The basic principle with regard to things forbidden by the Messenger of Allah (blessings and peace The basic principle with regard to things forbidden by the Messenger of Allah (blessings and peace of Allah be upon him) is that they are to be understood as meaning that the thing forbidden is haraam.of Allah be upon him) is that they are to be understood as meaning that the thing forbidden is haraam.Ibn an-Najjaar (may Allah have mercy on him) said:Ibn an-Najjaar (may Allah have mercy on him) said:If it says that something is forbidden (in a text of the Qur'an or Sunnah), then it is understood to be If it says that something is forbidden (in a text of the Qur'an or Sunnah), then it is understood to be haraam according to the four imams and others. Ash-Shaafa'i (may Allah have mercy on him) emp-haraam according to the four imams and others. Ash-Shaafa'i (may Allah have mercy on him) emp-hatically rejected the view of those who say that it means it is makrooh.hatically rejected the view of those who say that it means it is makrooh.End quote from Sharh al-Kawkab al-Muneer (3/83)End quote from Sharh al-Kawkab al-Muneer (3/83)This is applicable whether the prohibition is mentioned in the texts of the Qur'an or in the texts of This is applicable whether the prohibition is mentioned in the texts of the Qur'an or in the texts of the Sunnah. That is because Allah, may He be exalted, has emphasised that it is obligatory to shun the Sunnah. That is because Allah, may He be exalted, has emphasised that it is obligatory to shun and refrain from that which the Prophet (blessings and peace of Allah be upon him) forbids.and refrain from that which the Prophet (blessings and peace of Allah be upon him) forbids.Allah, may He be exalted, says (interpretation of the meaning):Allah, may He be exalted, says (interpretation of the meaning):“And whatsoever the Messenger (Muhammad (blessings and peace of Allah be upon him)) gives “And whatsoever the Messenger (Muhammad (blessings and peace of Allah be upon him)) gives you, take it, and whatsoever he forbids you, abstain (from it), and fear Allah. Verily, Allah is Severe you, take it, and whatsoever he forbids you, abstain (from it), and fear Allah. Verily, Allah is Severe in punishment”[al-Hashr 59:7]. That is because taking the fact that the Prophet (blessings and peace in punishment”[al-Hashr 59:7]. That is because taking the fact that the Prophet (blessings and peace of Allah be upon him) forbade something as proof that it is haraam is the way of the believers, nam-of Allah be upon him) forbade something as proof that it is haraam is the way of the believers, nam-ely the Sahaabah and Taabi'een. But the wording of something being forbidden may be regarded ely the Sahaabah and Taabi'een. But the wording of something being forbidden may be regarded as meaning that it is makrooh, and not haraam, if there is proof to that effect. There may be many as meaning that it is makrooh, and not haraam, if there is proof to that effect. There may be many indications that the prohibition mentioned in a text means that something is makrooh rather than indications that the prohibition mentioned in a text means that something is makrooh rather than haraam.haraam.Thirdly:Thirdly:With regard to the prohibition mentioned in the hadith of Abu Hurayrah, in which it tells us that the With regard to the prohibition mentioned in the hadith of Abu Hurayrah, in which it tells us that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The imam has only been app-Messenger of Allah (blessings and peace of Allah be upon him) said: “The imam has only been app-ointed to be followed, so when he says takbeer then say takbeer, and do not say takbeer until after ointed to be followed, so when he says takbeer then say takbeer, and do not say takbeer until after he has said takbeer; and when he bows then bow, and do not bow until after he has bowed; … and he has said takbeer; and when he bows then bow, and do not bow until after he has bowed; … and when he prostrates then prostrate, and do not prostrate until he has prostrated…” Narrated by Abu when he prostrates then prostrate, and do not prostrate until he has prostrated…” Narrated by Abu

Praise be to AllahFirstly:Your prayer is valid:1 –because bowing or prostrating at the same time as the imam is makrooh, and it does not invalidate the prayer.2 –what appears to be the case from what you say is that you were following the imam, and you started to rise from bowing after the imam began to rise, so you were still basically following him, and you did not go ahead of him or do the act at the same time as him. Therefore uncertainty in this case does not count for anything, because certainty cannot be dispelled by uncertainty.Secondly:The basic principle with regard to things forbidden by the Messenger of Allah (blessings and peace of Allah be upon him) is that they are to be understood as meaning that the thing forbidden is haraam.Ibn an-Najjaar (may Allah have mercy on him) said:If it says that something is forbidden (in a text of the Qur'an or Sunnah), then it is understood to be haraam according to the four imams and others. Ash-Shaafa'i (may Allah have mercy on him) emp-hatically rejected the view of those who say that it means it is makrooh.End quote from Sharh al-Kawkab al-Muneer (3/83)This is applicable whether the prohibition is mentioned in the texts of the Qur'an or in the texts of the Sunnah. That is because Allah, may He be exalted, has emphasised that it is obligatory to shun and refrain from that which the Prophet (blessings and peace of Allah be upon him) forbids.Allah, may He be exalted, says (interpretation of the meaning):“And whatsoever the Messenger (Muhammad (blessings and peace of Allah be upon him)) gives you, take it, and whatsoever he forbids you, abstain (from it), and fear Allah. Verily, Allah is Severe in punishment”[al-Hashr 59:7]. That is because taking the fact that the Prophet (blessings and peace of Allah be upon him) forbade something as proof that it is haraam is the way of the believers, nam-ely the Sahaabah and Taabi'een. But the wording of something being forbidden may be regarded as meaning that it is makrooh, and not haraam, if there is proof to that effect. There may be many indications that the prohibition mentioned in a text means that something is makrooh rather than haraam.Thirdly:With regard to the prohibition mentioned in the hadith of Abu Hurayrah, in which it tells us that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The imam has only been app-ointed to be followed, so when he says takbeer then say takbeer, and do not say takbeer until after he has said takbeer; and when he bows then bow, and do not bow until after he has bowed; … and when he prostrates then prostrate, and do not prostrate until he has prostrated…” Narrated by Abu

I was praying behind the imam in Maghrib prayer, and when he rose from bowing, I rushed to rise I was praying behind the imam in Maghrib prayer, and when he rose from bowing, I rushed to rise from bowing and I do not know whether I did that at the same time as him or shortly after him. from bowing and I do not know whether I did that at the same time as him or shortly after him. Hence I do not know whether the prayer was valid or not, because I read on your website that this Hence I do not know whether the prayer was valid or not, because I read on your website that this is makrooh, as the Prophet (blessings and peace of Allah be upon him) forbade that. But if the Pro-is makrooh, as the Prophet (blessings and peace of Allah be upon him) forbade that. But if the Pro-phet (blessings and peace of Allah be upon him) forbade it, how can it be makrooh? Isn't it more phet (blessings and peace of Allah be upon him) forbade it, how can it be makrooh? Isn't it more likely that it would be haraam? I hope that you can clarify.likely that it would be haraam? I hope that you can clarify.

I was praying behind the imam in Maghrib prayer, and when he rose from bowing, I rushed to rise from bowing and I do not know whether I did that at the same time as him or shortly after him. Hence I do not know whether the prayer was valid or not, because I read on your website that this is makrooh, as the Prophet (blessings and peace of Allah be upon him) forbade that. But if the Pro-phet (blessings and peace of Allah be upon him) forbade it, how can it be makrooh? Isn't it more likely that it would be haraam? I hope that you can clarify.

Ruling on the worshipper doing the actions of prayer at the same time as Ruling on the worshipper doing the actions of prayer at the same time as the imam: the imam: https://islamqa.info/en/232860https://islamqa.info/en/232860

Ruling on the worshipper doing the actions of prayer at the same time as the imam: https://islamqa.info/en/232860

13

Dawood (603); classed as saheeh by al-Albaani in Irwa' al-Ghaleel (2/121)Dawood (603); classed as saheeh by al-Albaani in Irwa' al-Ghaleel (2/121)Some of the scholars looked at the wording of the hadith and understood the prohibition according Some of the scholars looked at the wording of the hadith and understood the prohibition according to the basic principle, i.e., that it indicates that it is haraam. Hence they said: It is obligatory to foll-to the basic principle, i.e., that it indicates that it is haraam. Hence they said: It is obligatory to foll-ow the imam, and it is haraam to go ahead of him, and it is also haraam to do the actions at the same ow the imam, and it is haraam to go ahead of him, and it is also haraam to do the actions at the same time as him. Shaykh Muhammad ibn 'Ali ibn Adam al-Ethiopi said:time as him. Shaykh Muhammad ibn 'Ali ibn Adam al-Ethiopi said:Al-'Allaamah ash-Shawkaani (may Allah have mercy on him) said, commenting on the hadith of Al-'Allaamah ash-Shawkaani (may Allah have mercy on him) said, commenting on the hadith of Abu Hurayrah (may Allah be pleased with him), in which it says: “When he says takbeer then say Abu Hurayrah (may Allah be pleased with him), in which it says: “When he says takbeer then say takbeer”:takbeer”:This indicates that the worshipper who is praying behind the imam should not start to say the tak-This indicates that the worshipper who is praying behind the imam should not start to say the tak-beer until after the imam has finished saying it. The same applies to bowing, rising from bowing, beer until after the imam has finished saying it. The same applies to bowing, rising from bowing, and prostrating. This is also indicated by his words in the second report: “Do not say takbeer, do not and prostrating. This is also indicated by his words in the second report: “Do not say takbeer, do not bow, and do not prostrate”, and by all the other reports which mention this prohibition or forbidding.bow, and do not prostrate”, and by all the other reports which mention this prohibition or forbidding.There was a difference of opinion concerning that, as to whether it is obligatory or recommended. There was a difference of opinion concerning that, as to whether it is obligatory or recommended. What appears to be the case is that it is obligatory, without differentiating between the opening What appears to be the case is that it is obligatory, without differentiating between the opening takbeer (takbeerat al-ihram) and others. End quote.takbeer (takbeerat al-ihram) and others. End quote.Al-Jaami' said:Al-Jaami' said:What ash-Shawkaani said about the command meaning that it is obligatory is the view that was reg-What ash-Shawkaani said about the command meaning that it is obligatory is the view that was reg-arded as most likely to be correct by as-San'aani in his 'Iddah, vol. 2, p. 241. It is also more likely to arded as most likely to be correct by as-San'aani in his 'Iddah, vol. 2, p. 241. It is also more likely to be correct in my view. So it is haraam for the worshipper to go ahead of his imam, or do the actions be correct in my view. So it is haraam for the worshipper to go ahead of his imam, or do the actions at the same time as him, because the clear prohibition mentioned above in the report of Abu Dawood at the same time as him, because the clear prohibition mentioned above in the report of Abu Dawood indicates that it is haraam. And Allah knows best.indicates that it is haraam. And Allah knows best.End quote from Sharh Sunan an-Nasaa'i (10/112-113)End quote from Sharh Sunan an-Nasaa'i (10/112-113)Most of the scholars said that the prohibition on doing actions of the prayer at the same time as the Most of the scholars said that the prohibition on doing actions of the prayer at the same time as the imam indicates that it is only makrooh.imam indicates that it is only makrooh.Ibn Qudaamah (may Allah have mercy on him) said:Ibn Qudaamah (may Allah have mercy on him) said:What is recommended is for the worshipper to start doing the actions of prayer, such as moving up What is recommended is for the worshipper to start doing the actions of prayer, such as moving up and down, after the imam has done them, and it is makrooh for him to do them with the imam, acc-and down, after the imam has done them, and it is makrooh for him to do them with the imam, acc-ording to most of the scholars.End quote from al-Mughni (2/208)ording to most of the scholars.End quote from al-Mughni (2/208)Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: Doing the actions of prayer at the Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: Doing the actions of prayer at the same time as the imam is makrooh, and it was said that it is contrary to the Sunnah, but the more same time as the imam is makrooh, and it was said that it is contrary to the Sunnah, but the more correct view is that it is makrooh.correct view is that it is makrooh.Examples of doing things at the same time as the imam include:Examples of doing things at the same time as the imam include:when the imam says “Allahu akbar” for rukoo' (bowing), and starts to bow down, and you and the when the imam says “Allahu akbar” for rukoo' (bowing), and starts to bow down, and you and the imam bow down at the same time. This is makrooh because the Messenger (blessings and peace of imam bow down at the same time. This is makrooh because the Messenger (blessings and peace of Allah be upon him) said: “When he bows then bow, and do not bow until he has bowed.”Allah be upon him) said: “When he bows then bow, and do not bow until he has bowed.”In the case of sujood (prostration), when the imam says takbeer for prostration, and you prostrate In the case of sujood (prostration), when the imam says takbeer for prostration, and you prostrate and you and the imam reach the floor at the same time. This is makrooh because the Messenger and you and the imam reach the floor at the same time. This is makrooh because the Messenger (blessings and peace of Allah be upon him) said: “Do not prostrate until he (the imam) has pros-(blessings and peace of Allah be upon him) said: “Do not prostrate until he (the imam) has pros-trated.” Al-Bara' ibn 'Aazib said: After the Prophet (blessings and peace of Allah be upon him) trated.” Al-Bara' ibn 'Aazib said: After the Prophet (blessings and peace of Allah be upon him) said “Sami'a said “Sami'a Allahu liman hamidah (Allah hears those who praise Him)” [and we had all risen from bowing], Allahu liman hamidah (Allah hears those who praise Him)” [and we had all risen from bowing], not one of us would bend his back (in order to prostrate] until the Prophet (blessings and peace of not one of us would bend his back (in order to prostrate] until the Prophet (blessings and peace of Allah be upon him) went down in prostration, then we would go down in prostration after him.Allah be upon him) went down in prostration, then we would go down in prostration after him.End quote from ash-Sharh al-Mumti' (4/189).End quote from ash-Sharh al-Mumti' (4/189).Perhaps the indication that the prohibition mentioned in the text – concerning the one who does the Perhaps the indication that the prohibition mentioned in the text – concerning the one who does the actions of the prayer at the same time as his imam – is makrooh and not haraam, in their view, is two actions of the prayer at the same time as his imam – is makrooh and not haraam, in their view, is two things:things:

Dawood (603); classed as saheeh by al-Albaani in Irwa' al-Ghaleel (2/121)Some of the scholars looked at the wording of the hadith and understood the prohibition according to the basic principle, i.e., that it indicates that it is haraam. Hence they said: It is obligatory to foll-ow the imam, and it is haraam to go ahead of him, and it is also haraam to do the actions at the same time as him. Shaykh Muhammad ibn 'Ali ibn Adam al-Ethiopi said:Al-'Allaamah ash-Shawkaani (may Allah have mercy on him) said, commenting on the hadith of Abu Hurayrah (may Allah be pleased with him), in which it says: “When he says takbeer then say takbeer”:This indicates that the worshipper who is praying behind the imam should not start to say the tak-beer until after the imam has finished saying it. The same applies to bowing, rising from bowing, and prostrating. This is also indicated by his words in the second report: “Do not say takbeer, do not bow, and do not prostrate”, and by all the other reports which mention this prohibition or forbidding.There was a difference of opinion concerning that, as to whether it is obligatory or recommended. What appears to be the case is that it is obligatory, without differentiating between the opening takbeer (takbeerat al-ihram) and others. End quote.Al-Jaami' said:What ash-Shawkaani said about the command meaning that it is obligatory is the view that was reg-arded as most likely to be correct by as-San'aani in his 'Iddah, vol. 2, p. 241. It is also more likely to be correct in my view. So it is haraam for the worshipper to go ahead of his imam, or do the actions at the same time as him, because the clear prohibition mentioned above in the report of Abu Dawood indicates that it is haraam. And Allah knows best.End quote from Sharh Sunan an-Nasaa'i (10/112-113)Most of the scholars said that the prohibition on doing actions of the prayer at the same time as the imam indicates that it is only makrooh.Ibn Qudaamah (may Allah have mercy on him) said:What is recommended is for the worshipper to start doing the actions of prayer, such as moving up and down, after the imam has done them, and it is makrooh for him to do them with the imam, acc-ording to most of the scholars.End quote from al-Mughni (2/208)Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: Doing the actions of prayer at the same time as the imam is makrooh, and it was said that it is contrary to the Sunnah, but the more correct view is that it is makrooh.Examples of doing things at the same time as the imam include:when the imam says “Allahu akbar” for rukoo' (bowing), and starts to bow down, and you and the imam bow down at the same time. This is makrooh because the Messenger (blessings and peace of Allah be upon him) said: “When he bows then bow, and do not bow until he has bowed.”In the case of sujood (prostration), when the imam says takbeer for prostration, and you prostrate and you and the imam reach the floor at the same time. This is makrooh because the Messenger (blessings and peace of Allah be upon him) said: “Do not prostrate until he (the imam) has pros-trated.” Al-Bara' ibn 'Aazib said: After the Prophet (blessings and peace of Allah be upon him) said “Sami'a Allahu liman hamidah (Allah hears those who praise Him)” [and we had all risen from bowing], not one of us would bend his back (in order to prostrate] until the Prophet (blessings and peace of Allah be upon him) went down in prostration, then we would go down in prostration after him.End quote from ash-Sharh al-Mumti' (4/189).Perhaps the indication that the prohibition mentioned in the text – concerning the one who does the actions of the prayer at the same time as his imam – is makrooh and not haraam, in their view, is two things:

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1.That the Prophet (blessings and peace of Allah be upon him) denounced in the strongest terms only 1.That the Prophet (blessings and peace of Allah be upon him) denounced in the strongest terms only the one who goes ahead of the imam.the one who goes ahead of the imam.It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Does not one of you fear, if he raises his head before the imam, peace of Allah be upon him) said: “Does not one of you fear, if he raises his head before the imam, that Allah may turn his head into the head of a donkey, or that Allah may change his form into the that Allah may turn his head into the head of a donkey, or that Allah may change his form into the form of a donkey?” Narrated by al-Bukhaari (691) and Muslim (427). No such stern denunciation form of a donkey?” Narrated by al-Bukhaari (691) and Muslim (427). No such stern denunciation came concerning doing the actions of prayer at the same time as the imam, so the ruling thereon is came concerning doing the actions of prayer at the same time as the imam, so the ruling thereon is less strict. Ibn al-Mulaqqin (may Allah have mercy on him) said:less strict. Ibn al-Mulaqqin (may Allah have mercy on him) said:The apparent meaning of the hadith indicates that it is haraam to go ahead of the imam and the impl-The apparent meaning of the hadith indicates that it is haraam to go ahead of the imam and the impl-icit meanings is that it is permissible to do the actions of prayer at the same time as the imam. icit meanings is that it is permissible to do the actions of prayer at the same time as the imam. However, there is no doubt that it is makrooh to do so, and it causes one to miss out on the virtue of However, there is no doubt that it is makrooh to do so, and it causes one to miss out on the virtue of praying in congregation. End quote from al-I'laam bi Fawaa'id 'Umdat al-Ahkaam (2/552)praying in congregation. End quote from al-I'laam bi Fawaa'id 'Umdat al-Ahkaam (2/552)Some of the scholars objected to understanding this hadith as meaning that it is permissible to do the Some of the scholars objected to understanding this hadith as meaning that it is permissible to do the actions of prayer at the same time as the imam; rather when taken as a whole, the hadiths indicate actions of prayer at the same time as the imam; rather when taken as a whole, the hadiths indicate that this is not permissible. Al-'Iraaqi (may Allah have mercy on him) said: The Prophet (blessings that this is not permissible. Al-'Iraaqi (may Allah have mercy on him) said: The Prophet (blessings and peace of Allah be upon and peace of Allah be upon him) said, in the hadith of Abu Hurayrah that was narrated by Abu Dawood – “When he says takbeer him) said, in the hadith of Abu Hurayrah that was narrated by Abu Dawood – “When he says takbeer then say takbeer, and do not say takbeer until he has said takbeer”; and concerning bowing: “Do not then say takbeer, and do not say takbeer until he has said takbeer”; and concerning bowing: “Do not bow until he has bowed”; and concerning prostration: “Do not prostrate until he has prostrated” – bow until he has bowed”; and concerning prostration: “Do not prostrate until he has prostrated” – what this additional material that was reported by Abu Dawood indicates is that it is not possible that what this additional material that was reported by Abu Dawood indicates is that it is not possible that doing the actions with the imam could be permissible. End quote from Tarh at-Tathreeb (2/330)doing the actions with the imam could be permissible. End quote from Tarh at-Tathreeb (2/330)Ibn Hajar (may Allah have mercy on him) said:Ibn Hajar (may Allah have mercy on him) said:Abu Dawood added: “and do not bow until he has bowed, and do not prostrate until he has prostra-Abu Dawood added: “and do not bow until he has bowed, and do not prostrate until he has prostra-ted.” This is a good addition, which rules out the possibility that what was meant by his words “when ted.” This is a good addition, which rules out the possibility that what was meant by his words “when he says takbeer then say takbeer” was doing it at the same time as the imam.he says takbeer then say takbeer” was doing it at the same time as the imam.But this report of Abu Dawood clearly rules out doing these actions before the imam or at the same But this report of Abu Dawood clearly rules out doing these actions before the imam or at the same time as him. And Allah knows best. End quote from Fath al-Baari (2/179)time as him. And Allah knows best. End quote from Fath al-Baari (2/179)In 'Umdat al-Qaari (5/217) it says:In 'Umdat al-Qaari (5/217) it says:The report of Abu Dawood clearly rules out doing any of (the actions of prayer) before the imam or The report of Abu Dawood clearly rules out doing any of (the actions of prayer) before the imam or at the same time as him. End quote.at the same time as him. End quote.2.2.Perhaps the majority regarded the reason for this prohibition as being the fact that it is obligatory to Perhaps the majority regarded the reason for this prohibition as being the fact that it is obligatory to follow the imam and not differ from him, as is explained at the beginning of the hadith of Abu Hur-follow the imam and not differ from him, as is explained at the beginning of the hadith of Abu Hur-ayrah quoted above. It was also narrated by al-Bukhaari (722) and Muslim (414) as follows: The ayrah quoted above. It was also narrated by al-Bukhaari (722) and Muslim (414) as follows: The Prophet (blessings and peace of Allah be upon him) said: “The imam is appointed to be followed, Prophet (blessings and peace of Allah be upon him) said: “The imam is appointed to be followed, so do not differ from him.”so do not differ from him.”The precise meaning of being an imam is that the imam is to be ahead of those who are praying be-The precise meaning of being an imam is that the imam is to be ahead of those who are praying be-hind him both in the place where he stands and in his actions and words.hind him both in the place where he stands and in his actions and words.If a person bows at the same time as the imam, for example, even though he has not properly follo-If a person bows at the same time as the imam, for example, even though he has not properly follo-wed the imam, he has not completely abandoned the idea of following, which is in contrast to the wed the imam, he has not completely abandoned the idea of following, which is in contrast to the case of one who bows before the imam. The latter has done an action that is diametrically opposed case of one who bows before the imam. The latter has done an action that is diametrically opposed to following the imam. Hence doing actions at the same time as the imam is makrooh because it to following the imam. Hence doing actions at the same time as the imam is makrooh because it detracts from the proper meaning of following the imam, which is required, but it is not entirely detracts from the proper meaning of following the imam, which is required, but it is not entirely contrary to it, unlike doing actions before the imam, which is haraam because it is entirely contrary contrary to it, unlike doing actions before the imam, which is haraam because it is entirely contrary to the idea of following the imam, which is obligatory.to the idea of following the imam, which is obligatory.And Allah knows best.And Allah knows best.

1.That the Prophet (blessings and peace of Allah be upon him) denounced in the strongest terms only the one who goes ahead of the imam.It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Does not one of you fear, if he raises his head before the imam, that Allah may turn his head into the head of a donkey, or that Allah may change his form into the form of a donkey?” Narrated by al-Bukhaari (691) and Muslim (427). No such stern denunciation came concerning doing the actions of prayer at the same time as the imam, so the ruling thereon is less strict. Ibn al-Mulaqqin (may Allah have mercy on him) said:The apparent meaning of the hadith indicates that it is haraam to go ahead of the imam and the impl-icit meanings is that it is permissible to do the actions of prayer at the same time as the imam. However, there is no doubt that it is makrooh to do so, and it causes one to miss out on the virtue of praying in congregation. End quote from al-I'laam bi Fawaa'id 'Umdat al-Ahkaam (2/552)Some of the scholars objected to understanding this hadith as meaning that it is permissible to do the actions of prayer at the same time as the imam; rather when taken as a whole, the hadiths indicate that this is not permissible. Al-'Iraaqi (may Allah have mercy on him) said: The Prophet (blessings and peace of Allah be upon him) said, in the hadith of Abu Hurayrah that was narrated by Abu Dawood – “When he says takbeer then say takbeer, and do not say takbeer until he has said takbeer”; and concerning bowing: “Do not bow until he has bowed”; and concerning prostration: “Do not prostrate until he has prostrated” – what this additional material that was reported by Abu Dawood indicates is that it is not possible that doing the actions with the imam could be permissible. End quote from Tarh at-Tathreeb (2/330)Ibn Hajar (may Allah have mercy on him) said:Abu Dawood added: “and do not bow until he has bowed, and do not prostrate until he has prostra-ted.” This is a good addition, which rules out the possibility that what was meant by his words “when he says takbeer then say takbeer” was doing it at the same time as the imam.But this report of Abu Dawood clearly rules out doing these actions before the imam or at the same time as him. And Allah knows best. End quote from Fath al-Baari (2/179)In 'Umdat al-Qaari (5/217) it says:The report of Abu Dawood clearly rules out doing any of (the actions of prayer) before the imam or at the same time as him. End quote.2.Perhaps the majority regarded the reason for this prohibition as being the fact that it is obligatory to follow the imam and not differ from him, as is explained at the beginning of the hadith of Abu Hur-ayrah quoted above. It was also narrated by al-Bukhaari (722) and Muslim (414) as follows: The Prophet (blessings and peace of Allah be upon him) said: “The imam is appointed to be followed, so do not differ from him.”The precise meaning of being an imam is that the imam is to be ahead of those who are praying be-hind him both in the place where he stands and in his actions and words.If a person bows at the same time as the imam, for example, even though he has not properly follo-wed the imam, he has not completely abandoned the idea of following, which is in contrast to the case of one who bows before the imam. The latter has done an action that is diametrically opposed to following the imam. Hence doing actions at the same time as the imam is makrooh because it detracts from the proper meaning of following the imam, which is required, but it is not entirely contrary to it, unlike doing actions before the imam, which is haraam because it is entirely contrary to the idea of following the imam, which is obligatory.And Allah knows best.


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