Prayer Fatawas: Key Rulings & Guidance

Important Fatawas Regarding Prayer: A Comprehensive Guide

Important Fatawas Regarding Prayer
His Eminence Sheikh Abdul Aziz bin Abdullah bin Baz (may Allah have mercy on him)
Former Grand Mufti of Saudi Arabia

Urdu Translation: By MAQUBOOL AHMAD SALAFI

English translation: Islamic Helper

Question 1:
In some places, there is either continuous daylight or continuous night for a long period, and in some places, the day and night are so short that they are not enough for the five prayer times. How should the residents of these countries perform their prayers?

Answer:
In places where there is such a condition of continuous night or day, and where the system of midday and sunset is not observed in a 24-hour cycle, the residents of these places should perform their five daily prayers by estimation. As narrated in Sahih Muslim from Nawas bin Sam’an (RA), the Prophet (PBUH) said:
“At the time of the Dajjal, the first day will be like one year, the second day like one month, and the third day like one week, and when the Companions asked, he said: ‘Estimate the length of each day.'”
As for places where the night or day is shorter or longer within a 24-hour period, there is no issue in performing the prayers. They will be performed like on normal days, even if the day or night is extremely short, as the evidences for this are general. And Allah is the bestower of success.

Question 2:
Some people perform obligatory prayers, especially during Hajj while in a state of Ihram, leaving their shoulders uncovered. Is this correct?

Answer:
If a person is weak or compelled, there is no harm in it. Allah, the Almighty, says:
﴿ فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ ﴾ (16) سورة التغابن
“Fear Allah as much as you are able.”
And the Prophet (PBUH) said to Jabir bin Abdullah (RA):
“If the cloth is loose, wear it, and if it is tight, make it into a loincloth.” (Muttafaq Alayh)
However, if the person is able to cover both shoulders or one of them, it is obligatory to cover them according to the soundest opinion of the scholars. If they do not cover them, their prayer will not be valid. The Prophet (PBUH) said:
“None of you should pray in a single garment in such a way that one of his shoulders is uncovered.” (Muttafaq Alayh) And Allah is the bestower of success.

Question 3:
Some people delay Fajr prayer to such an extent that daylight begins to appear. They present this hadith as proof: “Pray Fajr when daylight appears, as it is a cause of great reward.” Is this hadith correct? And how can it be reconciled with the hadith that orders performing prayers on time?

Answer:
The aforementioned hadith is correct and is narrated in Musnad Ahmad and the Sunan of the four imams through the narration of Rafi’ bin Khadij (RA). This hadith does not contradict the authentic hadiths which mention praying in the darkness (before dawn), nor does it conflict with the hadith that instructs performing prayers at their early times. In fact, the correct understanding according to the majority of scholars is that the Fajr prayer should be delayed until the light of dawn becomes clear but should be prayed before the darkness completely fades away, as was the practice of the Prophet (PBUH). However, the best practice is to pray the Fajr as soon as it becomes apparent, as the Prophet (PBUH) did during the Farewell Hajj.
Thus, all the hadiths regarding the time of Fajr can be reconciled, and this difference is merely in terms of preference. Delaying the Fajr prayer until the last moment is also permissible. The Prophet (PBUH) said:
“The time for Fajr prayer is from dawn until the sun rises.” (Sahih Muslim, narrated by Abdullah bin Amr bin Al-Aas)

Question 4:
It is seen that some people wear short shirts and long trousers. What is your opinion on this?

Answer:
The Sunnah is to wear the clothes between the middle of the shin and the ankles. It is not permissible for the clothes to hang below the ankles. The Prophet (PBUH) said:
“Any part of the garment that hangs below the ankles will be in the Hellfire.” (Sahih Bukhari)
This ruling applies to all types of clothing, whether it is a waistcloth (izar), trousers (pajama), shirt, or cloak, as the hadith refers to the izar as an example. This is not meant to exclude other types of clothing. However, it is preferable for all clothing to be worn to the middle of the shin, as the Prophet (PBUH) said:
“A believer’s garment reaches the middle of the shin.”

Question 5:
If someone finds out that after making an effort to find the qibla, they prayed facing the wrong direction, what is the ruling on such a prayer? Is the ruling different if this happens in a Muslim country, a non-Muslim country, or in the desert?

Answer:
If a person is traveling or in a country where there is no one to guide them to the qibla, and after making an effort to find the qibla, they prayed and later discovered that they prayed in the wrong direction, their prayer is valid. However, if they are in a Muslim country where they can ask people or look at the direction of the mosques to determine the qibla, their prayer will not be valid if they prayed in the wrong direction.

Question 6:
Many people make the intention verbally when starting the prayer. What is the ruling on this, and is there any basis for this in the Shari’ah?

Answer:
There is no evidence in the Shari’ah for making the intention verbally. Neither the Prophet (PBUH) nor his companions (RA) are reported to have made the intention verbally when beginning the prayer. In fact, the place of intention is the heart. The Prophet (PBUH) said:
“Actions are judged by intentions, and everyone will be rewarded according to what they intended.” (Muttafaq Alayh, narrated by Amir al-Mu’minin Umar bin al-Khattab)

Question 7:
It is observed that some people crowd together to pray in the Hatim (the area adjacent to the Ka’bah). What is the ruling on praying in the Hatim? Is there any virtue in doing so?

Answer:
The Hatim is a part of the Ka’bah, and it is recommended to pray there, as it is proven from the Prophet (PBUH) that:
“When he entered the Ka’bah during the conquest of Makkah, he prayed two rak’ahs in the Hatim.” (Muttafaq Alayh, narrated by Ibn Amr and Bilal)
Moreover, when Aisha (RA) expressed her desire to enter the Ka’bah, the Prophet (PBUH) told her:
“Pray in the Hatim, as it is also part of the Ka’bah.”
This ruling applies to non-obligatory prayers. For obligatory prayers, it is preferable not to perform them inside the Ka’bah or the Hatim, as the Prophet (PBUH) did not practice this. Some scholars say that since the Hatim is part of the Ka’bah, it is not appropriate to perform obligatory prayers there. Therefore, to avoid the disagreement of scholars and to follow the Sunnah, it is better to perform obligatory prayers outside the Ka’bah and the Hatim. And Allah is the bestower of success.

Question 8:
Some women do not distinguish between menstruation and irregular bleeding (Istihada), and sometimes continuous bleeding occurs due to Istihada. As long as the bleeding does not stop, they refrain from praying. What is the ruling in this regard?
Answer:
Menstruation is the blood that generally flows from a woman’s womb every month as per divine law, as mentioned in a sound Hadith of the Prophet r. Irregular bleeding (Istihada) is the blood that flows due to a disturbance in a vein within the womb. There are three situations for a woman with Istihada:

1. If this is the first time she has experienced this bleeding and does not have a known habit, then according to the majority of scholars, she will refrain from prayer, fasting, and marital relations for 15 days, or a little less, until she is free from bleeding. If bleeding continues after 15 days, she is considered a woman with Istihada. In this case, she will consider herself menstruating for a few days (like 6 or 7 days) by comparing with the menstrual cycle of other women of her age, provided she cannot distinguish between menstruation and Istihada.
2. If she can differentiate between menstruation and Istihada by the color or odor of the blood, then as long as the signs of menstruation appear, she will refrain from prayer, fasting, and marital relations, and after washing, she will resume prayers. This is valid as long as the bleeding does not continue for more than 15 days.
3. If she has a regular menstrual cycle, she will observe her usual habit of refraining from prayer, fasting, and marital relations for the duration of her period. After that, when bleeding occurs, she will perform ablution for each prayer and be lawful for her husband until the start of the next menstruation.
   This summarizes the Hadith regarding women with Istihada, which is recorded by Hafiz Ibn Hajar in Bulugh al-Maram and by Imam Majd al-Din Ibn Taymiyyah in Al-Muntaha.

Question 9:
If someone misses the Dhuhr prayer and remembers it when the Iqama for Asr prayer has already been given, should they join the congregation for Asr or make the intention for Dhuhr first, then pray Asr? What is meant by the statement of jurists: “If there is a fear of missing the current prayer, the sequence is waived”? Also, does the fear of missing congregation also waive the sequence?
Answer:
The correct course for the person mentioned is to join the congregation with the intention of Dhuhr, then after completing the Dhuhr prayer, pray Asr. This is because the sequence is obligatory, and the fear of missing the congregation does not waive the sequence.
Regarding the statement of jurists: If someone misses a prayer, it is necessary to perform it before the current prayer, unless there is a fear that the current prayer’s time will end. In such a case, they should perform the current prayer first. For instance, if someone missed the Isha prayer and remembers before Fajr, and they also missed Fajr on the same day, they should perform Fajr first before performing Isha because Fajr is the current prayer.

Question 10:
Many women negligently leave parts of their arms or sometimes part of their legs and ankles exposed while praying. Is their prayer valid in this condition?
Answer:
It is obligatory for an adult and free woman to cover her entire body except for her face and palms while praying because a woman is considered a complete veil. If she exposes any part of her body, such as her ankle, foot, or head while praying, her prayer will not be valid. The Prophet r said:
“Allah does not accept the prayer of a mature woman without her veil” (This Hadith is narrated by Imam Ahmad, Tirmidhi, Abu Dawood, and Ibn Majah with a sound chain).
The Prophet r also said:
“A woman is a complete veil.”
Furthermore, in Sunan Abu Dawood, it is narrated that Umm Salama r asked the Prophet r whether a woman could pray without a veil, and he replied: “Yes, as long as the shirt is long enough to cover both feet.”
Hafiz Ibn Hajar r in Bulugh al-Maram stated that this Hadith is valid with regards to Umm Salama r.
Additionally, if a foreign man is near, it is necessary for the woman to cover her face and palms as well.

Question 11:
If a woman becomes pure from menstruation or postnatal bleeding (Nifas) during the time of Asr or Isha, is she required to perform the Dhuhr with Asr, and the Maghrib with Isha prayer because combining prayers is allowed due to exceptional circumstances?
Answer:
If a woman becomes pure from menstruation or postnatal bleeding (Nifas) during the time of Asr or Isha, then according to the most correct opinion of scholars, she must perform Dhuhr with Asr and Maghrib with Isha, because due to delayed purity, she is considered excused like a traveler or a sick person, and for the excused, the time for both prayers becomes one. This is the fatwa of a group of the Companions of the Prophet.

Question 12:
What is the ruling on praying in a mosque that has a grave in it, or if a grave is in its courtyard or in the direction of the Qibla?
Answer:
It is not permissible to pray in a mosque that contains a grave, whether the grave is in front of, behind, to the right, or to the left of the worshippers. The Prophet r said:
“May Allah curse the Jews and Christians; they made the graves of their prophets places of worship” (Agreed upon).
In another Hadith, he said:
“Beware! Those before you used to take the graves of their prophets and righteous men as places of worship. Do not take graves as places of worship, I forbid you from that” (Sahih Muslim).
Praying near a grave leads to exaggeration regarding the dead and potential shirk. Therefore, it is necessary to avoid this practice based on the aforementioned Hadiths and the teachings of Islam.

Question 13:
Many workers delay the Dhuhr and Asr prayers and pray them at night, offering the excuse that they were busy with work, and their clothes were impure or dirty. What advice do you have for them in this regard?
Answer:
It is not permissible for any Muslim, male or female, to delay the obligatory prayers beyond their prescribed time. It is obligatory to perform the prayers at their designated time, as much as possible. Being busy with work or having impure or dirty clothes is not an excuse for delaying prayers. It is essential to keep the times for prayers distinct from work hours. Workers should ensure that their clothes are clean and, if necessary, change into clean clothes to offer prayer in congregation. Having dirty clothes does not prevent the prayer, as long as they are not impure, or do not have such an odor that would disturb others in congregation. However, for travelers and those who are sick, who are excused, combining prayers of Dhuhr and Asr, and Maghrib and Isha is allowed in certain circumstances, as prescribed by the Sunnah of the Prophet r, especially when there are difficulties like rain or mud that make it hard for people to perform prayers separately.

Question 14: If a person discovers impurity on their clothes after saying Salaam at the end of their prayer, does the prayer need to be repeated?

Answer: If a person unknowingly performs the prayer with impurity on their body or clothes and realizes this after completing the prayer, according to the most correct opinion of the scholars, their prayer is valid. Similarly, if they knew about the impurity before the prayer but forgot during the prayer and remembered it after, their prayer is also correct. Allah Almighty says:

رَبَّنَا لاَ تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا [ (286) سورة البقرة
“Our Lord! Do not take us to task if we forget or make a mistake.”
And it is proven from the authentic Hadith that Allah said in response: “I have accepted it.”

Moreover, once the Prophet (ﷺ) started his prayer wearing shoes, and by accident, the shoes got dirty. When Jibreel (عليه السلام) informed him, he took off the shoes and continued the prayer, without repeating it. This shows Allah’s mercy and ease for His servants. However, if someone prays without wudu, according to the consensus of scholars, the prayer must be repeated. The Prophet (ﷺ) said:

“No prayer is accepted without wudu, and no charity from unlawful earnings is accepted.” (Sahih Muslim)

In another Hadith, he said:

“If anyone’s wudu breaks, their prayer is not accepted until they perform wudu again.” (Agreed upon)

Question 15: In today’s time, many people are lazy about performing prayers, and some do not pray at all. What is the ruling in Sharia regarding such people? Also, what is the responsibility of a Muslim, particularly their parents, family, and relatives regarding this?

Answer: Being lazy about prayer is a grave sin and a characteristic of hypocrites. Allah Almighty says:

إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُواْ إِلَى الصَّلاَةِ قَامُواْ كُسَالَى يُرَآؤُونَ النَّاسَ وَلاَ يَذْكُرُونَ اللّهَ إِلاَّ قَلِيلاً (142) سورة النساء
“Indeed, the hypocrites try to deceive Allah, but He is the one who deceives them. And when they stand up for prayer, they stand with laziness, showing off to people and not remembering Allah except for a little.”

And regarding the hypocrites, it is stated:

وَمَا مَنَعَهُمْ أَن تُقْبَلَ مِنْهُمْ نَفَقَاتُهُمْ إِلَّا أَنَّهُمْ كَفَرُواْ بِاللّهِ وَبِرَسُولِهِ وَلاَ يَأْتُونَ الصَّلاَةَ إِلَّا وَهُمْ كُسَالَى وَلاَ يُنفِقُونَ إِلَّا وَهُمْ كَارِهُونَ (54) سورة التوبة
“And nothing prevents their charities from being accepted except that they have disbelieved in Allah and His Messenger, and they do not come to the prayer except while they are lazy, and they do not spend except unwillingly.”

The Prophet (ﷺ) also said:

“The most burdensome prayers for the hypocrites are Fajr and Isha, and if they knew the reward for them, they would come to them even if they had to crawl on their knees.” (Agreed upon)

Therefore, it is obligatory for every Muslim, man or woman, to perform the five daily prayers regularly and on time with tranquility, humility, and a focused heart. Allah Almighty says:

قَدْ أَفْلَحَ الْمُؤْمِنُونَ الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ (1-2) سورة المؤمنون
“Indeed, the believers have succeeded, those who humble themselves in their prayer.”

It is authentically reported that a blind companion performed his prayer incorrectly and without tranquility, so the Prophet (ﷺ) ordered him to repeat it.

For men, performing congregational prayers in the mosque is especially necessary. The Prophet (ﷺ) said:

“Whoever hears the call to prayer and does not attend without an excuse, his prayer is not valid.” (Reported by Ibn Majah, Darqutni, Ibn Hibban, and Hakim with an authentic chain)

When Abdullah bin Abbas (رضي الله عنه) was asked what excuses were acceptable, he said: “Fear or illness.”

Similarly, in a narration from Abu Huraira (رضي الله عنه), a blind companion asked the Prophet (ﷺ), “I have no one to guide me to the mosque. Can I pray at home?” The Prophet (ﷺ) gave him permission, but later called him back and asked: “Do you hear the adhan?” He replied: “Yes.” The Prophet (ﷺ) then said: “Then you must come to the mosque and pray.”

Furthermore, Abu Huraira (رضي الله عنه) narrated that the Prophet (ﷺ) said:

“I intended to command the prayer to be established and appoint someone to lead the people in prayer. Then I would go to those who do not attend the congregational prayer and burn their homes down.” (Agreed upon)

These authentic Hadiths make it clear that congregational prayer is obligatory for men, and those who do not attend deserve a severe warning.

As for abandoning prayer entirely, even occasionally, according to the most correct opinion of scholars, this constitutes major disbelief, even if the person does not deny the obligation of prayer. Both men and women are equal in this regard. The Prophet (ﷺ) said:

“Between a person and disbelief is the abandonment of prayer.” (Sahih Muslim)

In another Hadith, he said:

“The difference between us and the disbelievers is prayer; whoever abandons it has committed disbelief.” (Reported by Imam Ahmad and the scholars of the Sunan with an authentic chain)

There are also many other Hadiths with similar meanings.

However, for someone who denies the obligation of prayer, even if they perform it, according to the consensus of scholars, they are considered disbelievers. May Allah protect us all from this terrible trait (Ameen).

It is obligatory for Muslims to advise one another and cooperate in good deeds and piety. Therefore, anyone who neglects prayer or is lazy about it, or occasionally does not pray, should fear Allah’s wrath and punishment, and their parents, brothers, sisters, and family members should continually advise them until they return to the right path. Similarly, if women are lazy about prayer or leave it entirely, they should also be advised and warned of Allah’s displeasure and punishment. If they do not accept the advice, then appropriate disciplinary action should be taken, as this is part of the mutual cooperation in righteousness and the prohibition of wrongdoing, which Allah has made obligatory upon His servants. Allah Almighty says:

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاء بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللّهَ وَرَسُولَهُ أُوْلَئِكَ سَيَرْحَمُهُمُ اللّهُ إِنَّ اللّهَ عَزِيزٌ حَكِيمٌ (71) سورة التوبة
“The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong, establish the prayer, give the zakah, and obey Allah and His Messenger. Those are the ones upon whom Allah will have mercy. Indeed, Allah is Exalted in Might and Wise.”

And the Prophet (ﷺ) said:

“When your children reach seven, command them to pray. And when they reach ten, if they do not pray, strike them and separate their beds.”

Thus, the command to pray is mandatory for adults, and advising and taking appropriate disciplinary action for negligence is even more necessary.

It is essential to advise one another towards the truth, and be patient in the face of the hardships in the path of righteousness, as Allah Almighty says:

وَالْعَصْرِ إِنَّ الْإِنسَانَ لَفِي خُسْرٍ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ (1-3) سورة العصر
“By time, indeed mankind is in loss, except for those who have believed and done righteous deeds and advised one another to truth and advised one another to patience.”

If an adult refuses to pray or accept advice, their case will be presented before an Islamic court for repentance. If they repent and return to the right path, well and good; otherwise, they may face severe consequences.

May Allah grant us and all Muslims the ability to live in accordance with His guidance, help each other in good deeds, and be patient in facing trials. Ameen.

Question 16: Some people, due to an accident or trauma, lose their mental balance for a few days or remain unconscious. When they regain consciousness, are they required to make up for the missed prayers during that time?

Answer: If the period of unconsciousness is for three days or less, it is obligatory to make up for the missed prayers. This is because such a period of unconsciousness is similar to sleep, and sleep does not prevent prayer. It is reported that a group of the Companions of the Prophet (may Allah be pleased with them) became unconscious for less than three days and made up for their missed prayers.

However, if the period of unconsciousness extends beyond three days, there is no need to make up for the missed prayers. The Prophet (peace be upon him) said:
“Three types of people have the pen lifted from them: the one who is asleep until they wake up, the child until they reach maturity, and the insane person until they regain their sanity.”

This period of unconsciousness is similar to insanity because, in both cases, reason is lost. And Allah is the bestower of success.

Question 17: Many sick people delay their prayers, claiming they will make them up once they recover, while others cite the inability to purify themselves. What advice would you give to such individuals?

Answer: As long as the person is conscious, simply not being able to purify oneself does not prevent them from praying. It is obligatory for the sick person to perform prayer according to their ability. If they can purify themselves with water, they should do so; otherwise, they should perform tayammum (dry ablution). Also, if they cannot clean themselves or change their clothes due to impurity, they should still pray in that state. Allah says:
فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ (16) سورة التغابن
“Fear Allah as much as you are able.”

The Prophet (peace be upon him) said:
“When I command you to do something, do it as much as you are able.” (Bukhari and Muslim)

Similarly, when Imran ibn Husayn (may Allah be pleased with him) complained about his illness, the Prophet (peace be upon him) told him:
“Pray standing if you can, but if you cannot, then pray sitting, and if you cannot sit, then pray lying on your side.” (Sahih Bukhari)

Question 18: If a person deliberately skips one or more prayers, but later sincerely repents and seeks Allah’s forgiveness, do they have to make up for those missed prayers?

Answer: According to the most accurate opinion of the scholars, there is no obligation to make up for prayers that were deliberately missed. This is because someone who deliberately abandons prayer has exited the fold of Islam and enters the category of the disbelievers. A disbeliever is not required to make up for the prayers they missed while in a state of disbelief after embracing Islam. The Prophet (peace be upon him) said:
“There is a difference between a man and disbelief and polytheism, and that difference is prayer.” (Sahih Muslim)

In another hadith, he said:
“Our difference with them (disbelievers) is prayer; whoever abandons prayer has committed disbelief.” (Musnad Ahmad and Sunan Arba’a, narrated by Buraydah ibn al-Haseeb)

Also, the Prophet (peace be upon him) did not instruct those who converted to Islam from disbelief to make up for the prayers missed while they were disbelievers, nor did the Companions of the Prophet (may Allah be pleased with them) order apostates to make up the prayers missed during their apostasy. However, if someone who deliberately missed prayers does not deny the obligation of prayer, it is permissible for them to make up for those prayers, as this would be a precautionary measure and a means of avoiding dispute, as many scholars agree that one who misses prayer without denying its obligation is not considered a disbeliever. And Allah is the bestower of success.

Question 19: Some people claim that if the azan is not given at the beginning of the time, then there is no need to give it later, as the purpose of the azan is to inform people about the time of prayer. What is your opinion on this? Also, is it recommended for a person to give the azan if they are alone in a desert or wilderness?

Answer: If there are many muezzins and the purpose of the azan has already been fulfilled, there is no need to give the azan again if it was not given at the beginning of the time, unless there is a slight delay in giving the azan. However, if there is no other muezzin in the city, it becomes obligatory to give the azan, even if there is a delay, as the azan is considered a communal obligation (fard kifayah). If there is no other person to give the azan, it becomes incumbent upon the one responsible, as people generally expect the azan.

As for travelers, it is recommended for them to give the azan even if they are alone, as it has been authentically reported from Abu Sa’id al-Khudri (may Allah be pleased with him) that he instructed a person:
“When you are in the desert or with your goats, give the azan loudly, for every creature that hears the voice of the muezzin, whether it is human, jinn, or any other creature, will testify for him on the Day of Judgment.”
Abu Sa’id al-Khudri (may Allah be pleased with him) narrated this as a raised hadith.

Additionally, the azan is recommended for travelers because all the hadiths related to the legitimacy and effectiveness of the azan are general and apply to all situations.

Question 20: Is it prescribed for women, whether traveling or residing, alone or in a group, to give the azan and iqamah for prayer?

Answer: It is not prescribed for women to give the azan and iqamah, whether traveling or residing, alone or in a group. The azan and iqamah are specifically for men, as established by the authentic hadiths of the Prophet (peace be upon him).

Question 21: If an individual or a group forgets and prays without the iqamah, will the prayer be affected?

Answer: The prayer performed without the iqamah due to forgetfulness is valid, whether done by an individual or a group. Similarly, if the prayer is offered without the azan, it is still valid. However, those who skipped the azan and iqamah should repent to Allah, because azan and iqamah are considered a communal obligation (fard kifayah) and are outside of the main prayer. The rule of fard kifayah is that if some people fulfill it, the obligation is lifted from the rest, but if everyone neglects it, they are all sinful. Therefore, the same applies to azan and iqamah: if someone fulfills them, the obligation and the sin are removed from others, whether in travel or residence, in cities or villages. May Allah grant all Muslims the ability to act according to His will (Ameen).

Question 22: What is the evidence for the phrase “الصلاة خير من النوم” in the Fajr azan? Also, some people add “حي على خير العمل” in the azan – is there any basis for this in the Shari’ah?

Answer: It is established from the Prophet (peace be upon him) that he instructed Bilal and Abu Mahdhurah (may Allah be pleased with them) to say “الصلاة خير من النوم” in the Fajr azan. Anas (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said that it is a Sunnah to say “الصلاة خير من النوم” during the Fajr azan (Sahih Ibn Khuzaymah).

According to the most accurate opinion of the scholars, these words are to be said during the azan that is given at the time of dawn (Fajr), and compared to the iqamah, this is the first azan, while the iqamah is the second. As the Prophet (peace be upon him) said:
“Prayer is between the two azans.”
A similar hadith is narrated in Sahih Bukhari from Aisha (may Allah be pleased with her).

As for the addition of “حي على خير العمل” in the azan by some Shia groups, this is an innovation (bid’ah), and there is no basis for it in the authentic hadiths. We pray that Allah grants them and all Muslims the ability to follow the Sunnah of the Prophet (peace be upon him) with sincerity and steadfastness, as it is the true path to salvation and success.

Question 23: It is mentioned in the hadith that for the solar eclipse prayer, the call should be made by saying “الصلاة جامعة.” Should this phrase be said once, or is it recommended to repeat it? And if repeating is recommended, what is its limit?

Answer: It is established from the Prophet (peace be upon him) that he instructed the call for the solar eclipse prayer to be announced with the words “الصلاة جامعة.” The Sunnah is that the caller repeats this phrase multiple times until it is certain that people have heard it. There is no fixed limit to the number of repetitions, according to our knowledge. And Allah is the bestower of success.

Question 24: Many people are very strict about the matter of having a sutrah (a barrier) in front of them during prayer, to the extent that if they cannot find a pillar to place it in front of them in the mosque, they will wait. They also criticize those who pray without a sutrah. On the other hand, some people are lenient about the issue of sutrah. What is the correct view on this matter? And if no object is available for sutrah, can a line on the ground serve as a substitute? Is there any evidence for this in Shari’ah?

Answer: It is not obligatory but highly recommended (Sunnah Mu’akkadah) to have a sutrah in front of you while praying. If there is no object to place as a sutrah, drawing a line on the ground is sufficient. This is supported by the following hadiths:
The Prophet (peace be upon him) said:
“When one of you prays, let him place a sutrah in front of him and pray close to it.” (Sunan Abu Dawood, authentic chain)

In another hadith, he said:
“If there is no object in front of you like the last stick of a camel’s saddle, then the prayer is cut off by a woman, a donkey, or a black dog passing in front of you.” (Sahih Muslim)

In a third hadith, he said:
“When any of you prays, let him place something in front of him, and if he does not have anything, let him place a stick, and if he cannot do that, let him draw a line. Then, if anything passes in front of him, it will not harm his prayer.” (Musnad Ahmad and Ibn Majah, Hasan chain)

Hafiz Ibn Hajar (may Allah have mercy on him) stated in Bulugh al-Maram that it is established from the Prophet (peace be upon him) that he prayed without a sutrah at times, which clearly indicates that having a sutrah is not obligatory.

However, the situation is different in the Sacred Mosque (Masjid al-Haram), where it is not necessary to have a sutrah, as Abdullah ibn Zubair (may Allah be pleased with him) used to pray without a sutrah in the Masjid al-Haram, and people would walk in front of him during Tawaf. Similarly, a weak hadith also mentions this practice from the Prophet (peace be upon him).

The reason for the exception in Masjid al-Haram is that it is usually crowded, and avoiding people passing in front of the prayer would be impossible. Similarly, the same rule applies to other crowded mosques during peak times.

Allah’s command is:
فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ (16) سورة التغابن
“Fear Allah as much as you are able.”

The Prophet (peace be upon him) also said:
“When I command you to do something, do it according to your ability.” (Muttafaq alayh)

Question 25: Many people are seen tying their hands under the navel while standing in prayer, some place them on their chest, and those who tie their hands under the navel are harshly criticized. Some tie them under their beard, while others do not tie them at all, leaving their hands hanging. What is the correct ruling on this matter?

Answer: The best practice is that during the standing position in prayer, before and after bowing, the right palm should be placed over the left palm on the chest, as established by the hadiths of Wail bin Hajar, Qabeesah bin Hulb Tai, and Sahl bin Sa’d Saadi (may Allah be pleased with them).

As for tying the hands below the navel, there is a weak hadith reported from Ali (may Allah be pleased with him). However, tying the hands under the beard or leaving them hanging is against the Sunnah. And Allah is the bestower of success.

Question 26: Many people emphasize the sitting position between the two prostrations and object if someone does not do so. What is the ruling on this? Is it recommended for the Imam and the follower, like it is for the individual praying alone?

Answer: The sitting position between the two prostrations (Jalsa al-Istiraha) is recommended for everyone – the Imam, the follower, and the individual praying alone. This is a slight sitting position after the two prostrations, similar to the sitting position between the two prostrations. No specific supplication or dhikr is prescribed for this sitting. If someone does not perform it, there is no harm. Several hadiths related to this practice have been narrated from Malik bin Huwairith, Abu Hamid Sa’idi, and a group of the Sahabah (may Allah be pleased with them). And Allah is the bestower of success.

Question 27: What is the method of performing prayer in an airplane? Is it better to pray at the beginning of the prayer time in the airplane or to wait until reaching the airport, if there is hope that the airplane will land before the end of the prayer time?

Answer: When the time for prayer arrives during an airplane journey, it is obligatory to pray to the best of one’s ability. If there is a space in the airplane where standing, bowing, and prostration can be performed, then the prayer should be conducted accordingly. Otherwise, one can pray sitting, performing bowing and prostration with gestures, as Allah says:
فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ (16) سورة التغابن
“Fear Allah as much as you are able.”

The Prophet (peace be upon him) said to Imran bin Husayn (may Allah be pleased with him) when he was ill:
“Pray while standing. If you cannot, then pray sitting. If you cannot do that, then pray lying on your side.”
This hadith is narrated in Sahih Bukhari and by Imam Nasai with an authentic chain, and Nasai added:
“And if you cannot lie on your side, then pray lying on your back.”

It is preferable to pray at the beginning of the prayer time in the airplane. However, if someone prays after reaching the airport and before the end of the prayer time, there is no harm, as the evidence in this regard is general. The same ruling applies to prayers performed during travel by car, train, ship, etc. And Allah is the bestower of success.

Question 28: Many people make excessive movements and engage in trivial actions during prayer. Is there a specific limit for the movement that invalidates the prayer? Some people claim that making three consecutive movements invalidates the prayer. Does this have any basis? What advice do you have for those who engage in excessive trivial actions during their prayers?

Answer: It is essential for every believing man and woman to maintain tranquility and calmness in prayer and avoid unnecessary movements, as tranquility is an integral part of the prayer. As established in the Sahihayn (Sahih Bukhari and Sahih Muslim), the Prophet (peace be upon him) instructed a person who lacked tranquility in his prayer to repeat it. Therefore, khushu’ (humility) and presence of heart in prayer is recommended for every Muslim, male and female. Allah says:
قَدْ أَفْلَحَ الْمُؤْمِنُونَ الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ (1-2) سورة المؤمنون
“Successful indeed are the believers who humble themselves in their prayer.”

Playing with one’s clothes or beard, or making unnecessary movements in prayer, is disliked. If such movements occur repeatedly and in excess, they may render the prayer invalid. The claim that three movements specifically invalidate the prayer is weak and baseless. Rather, the validity of prayer depends on the individual’s belief – if a person is convinced that they have made repeated and excessive movements, they should repeat the prayer and seek repentance from Allah.

My advice to every Muslim, man or woman, is to focus on humility and concentration in prayer, avoiding trivial movements and actions, as prayer holds great importance. It is one of the pillars of Islam and, after the testimony of faith, is the most significant act. On the Day of Judgment, the first thing that will be asked about will be prayer. May Allah grant all Muslims the ability to perform prayer in accordance with His will.

Question 29: Is it preferable to place both hands on the ground or the knees when going into prostration? How can the apparent contradiction between the two hadiths on this matter be reconciled?

Answer: According to the correct opinion of scholars, it is sunnah to place the knees on the ground first when going into prostration, as long as one is able. This is the view of the majority, as supported by the hadith of Wail ibn Hajar and other similar narrations.

As for the hadith of Abu Hurairah, it is not in conflict with the hadith of Wail ibn Hajar, but rather complements it. The Prophet (peace be upon him) forbade the worshiper from sitting like a camel, and it is well-known that placing the hands on the ground before the knees resembles the position of a camel. The statement at the end of Abu Hurairah’s hadith, “place the hands on the ground before the knees,” is likely a result of a mistake in narration, and the correct version should be “place the knees on the ground before the hands.” This reconciliation removes the apparent contradiction between the hadiths, as explained by Imam Ibn Qayyim in his book Zad al-Ma’ad.

However, if someone is unable to place the knees on the ground first due to illness or old age, it is not problematic for them to place their hands first. As Allah says: “So fear Allah as much as you are able.” (16:64) “And whatever the Messenger has given you, take it; and whatever he has forbidden you, refrain from it.” (59:7)

Question 30: What is your opinion regarding coughing, sneezing, or crying during prayer? Do these actions invalidate the prayer?

Answer: Coughing, sneezing, or crying does not invalidate the prayer, and there is no harm in doing so if necessary. However, doing these actions without need is disliked (makruh). It is established from the Prophet (peace be upon him) that when Ali (may Allah be pleased with him) asked for permission to cough during prayer, the Prophet allowed him to do so.

As for crying, if it is due to fear and awe of Allah, then it is permissible during prayer or at any time, as demonstrated by the Prophet (peace be upon him), Abu Bakr, Umar ibn al-Khattab, and other companions. Crying in prayer is also reported from the companions and the early generations.

Question 31: What is the ruling on passing in front of a prayer? Does this differ in the Sacred Mosque compared to other mosques? What does “cutting the prayer” mean? Also, if a black dog, woman, or donkey passes in front of the worshiper, should the prayer be restarted?

Answer: Passing in front of a worshiper or between him and his sutra (barrier) is prohibited. The Prophet (peace be upon him) said: “If a person knew how serious the sin of passing in front of a praying person is, he would prefer to stand for forty years rather than pass in front of him.” (Sahih Muslim)

If a woman, donkey, or black dog passes in front of the worshiper, it invalidates the prayer. However, if something else passes in front, it does not invalidate the prayer, though the reward may be diminished. The Prophet (peace be upon him) said: “When a person prays and does not place something in front of him, like the last piece of a camel’s saddle, then his prayer is cut by the passing of a woman, donkey, or black dog.” (Sahih Muslim)

In the case of the Sacred Mosque (Masjid al-Haram), passing in front of a worshiper does not invalidate the prayer, nor does the passing of any of the three mentioned things (woman, donkey, or black dog), due to the crowded conditions. This ruling is similar for the Prophet’s Mosque and other mosques, as it is difficult to avoid someone passing in front of you in a crowded place. Allah says: “So fear Allah as much as you are able.” (64:16) and “Allah does not burden a soul beyond that it can bear.” (2:286).

The Prophet (peace be upon him) also said: “Whatever I forbid you, stay away from it, and whatever I command you, do it as much as you can.” (Sahih Muslim)

Question 32: What is your opinion about raising hands after the obligatory prayer to make du’a? Is there a difference between raising hands for du’a after the obligatory and non-obligatory prayers?

Answer: Raising the hands during du’a is a sunnah and a means of acceptance, as the Prophet (peace be upon him) said: “Your Lord is shy and generous; when His servant raises his hands in front of Him, He feels shy to return them empty.” (Sunan Abu Dawood, Tirmidhi, Ibn Majah)

In another hadith, the Prophet (peace be upon him) said: *”Indeed, Allah is pure, and He only accepts what is pure. He commanded the believers to do what He commanded the messengers, as Allah says: ‘O you who have believed, eat from the good things which We have provided for you and be grateful to Allah if it is [indeed] Him that you worship.'” (2:172)

The Prophet (peace be upon him) also mentioned: “A person who travels far, his hair is disheveled, and his body is covered in dust, raising his hands toward the sky and saying: ‘O Lord, O Lord,’ how can his prayer be accepted when his food is haram, his drink is haram, his clothing is haram, and his sustenance has been from haram?” (Sahih Muslim)

However, in places where the Prophet (peace be upon him) did not raise his hands for du’a, such as after the five daily obligatory prayers, between the two prostrations, before greeting, and during the Friday and Eid khutbahs, it is not permissible to raise the hands, and we must follow his example. However, if there is a du’a for rain during the Friday or Eid khutbah, raising the hands is permissible, as the Prophet (peace be upon him) did so.

As for non-obligatory prayers, there is no harm in raising hands after them for du’a, as the evidence for this is general. However, it is preferable not to make it a habit, as this practice was not constantly followed by the Prophet (peace be upon him). If it had been, it would certainly have been transmitted by the companions, who did not omit any of his actions and sayings.

The hadith that is commonly quoted—“Prayer, humility, and raising your hands saying, ‘O Lord, O Lord,’ is the name of the prayer”—is weak, as stated by Hafiz Ibn Rajab and others.

Question 33:
We have heard some people say that it is disliked to wipe the dust from the forehead after prayer. Is there any evidence for this?
Answer:
To the best of our knowledge, there is no evidence for this. However, it is disliked to do this before the Tasleem (salutation) is completed. It is reported that on one occasion, after a rainy night, when the Prophet (peace be upon him) finished his Fajr prayer, it was observed that there were traces of water and dust on his face. This is clear evidence that it is better not to wipe off the dust from the forehead before completing the prayer.

Question 34:
What is the ruling on shaking hands after completing the obligatory prayer? Is there a difference between the obligatory and voluntary prayers in this regard?
Answer:
Shaking hands is recommended when Muslims meet. The Prophet (peace be upon him) used to shake hands when meeting the Companions, and they would also shake hands when meeting each other. Anas ibn Malik (may Allah be pleased with him) and Imam al-Shafi’i (may Allah have mercy on him) mentioned that the Companions would shake hands when meeting, and when they returned from a journey, they would embrace each other.
It is narrated in Sahih al-Bukhari and Sahih Muslim that when the Prophet (peace be upon him) was informed about the acceptance of the repentance of Ka’b ibn Malik (may Allah be pleased with him), he left the gathering and went to him to congratulate him and shake hands.
The practice of shaking hands was well known during the time of the Prophet (peace be upon him) and the Companions, and it continued after them.
The Prophet (peace be upon him) said:
“When two Muslims shake hands when they meet, their sins fall away from them like the leaves of a tree falling.”
Shaking hands in the mosque or while meeting is encouraged. If one has not shaken hands before the prayer, there is no harm in doing so after the prayer, as it is a noble Sunnah that leads to love, affection, and the removal of enmity.
However, it is not appropriate to immediately shake hands after completing the obligatory prayer, as this action is not supported by evidence. It is better to focus on the prescribed invocations (adhkar) that are authentically established from the Prophet (peace be upon him).
For voluntary prayers, it is permissible to shake hands immediately after the prayer, as long as no handshake occurred before the prayer.

Question 35:
What is the ruling on changing places after the obligatory prayer to perform the Sunnah? Is there any evidence for it being recommended?
Answer:
To the best of my knowledge, there is no authentic hadith about this, though Abdullah ibn Umar (may Allah be pleased with him) and many of the Salaf (righteous predecessors) would do so. Alhamdulillah, there is flexibility in this matter. A weak hadith is narrated in Sunan Abu Dawood regarding this, but the actions of Abdullah ibn Umar and other righteous predecessors support this practice. And Allah is the best disposer of affairs.

Question 36:
It is recommended to recite “La ilaha illallah wahdahu la sharika lahu, lahu al-mulk wa lahu al-hamd, yuhyi wa yumit wa huwa ala kulli shay’in qadir” ten times after Fajr and Maghrib. Are the hadiths about this authentic?
Answer:
The recommendation to recite the above-mentioned supplication ten times after the Fajr and Maghrib prayers is supported by several authentic hadiths. Every Muslim, male and female, should make it a habit to recite this after the obligatory prayers, along with other prescribed invocations.
The prescribed invocations after the five daily prayers include:
“Astaghfirullaha, Astaghfirullaha, Astaghfirullaha, Allahumma Anta As-Salam, Wa Minka As-Salam, Tabaarkta ya Dhul-Jalaali wal-Ikraam, La Ilaha Illallah Wahdahu la Sharika lahu, lahu al-mulk wa lahu al-hamd, wa huwa ala kulli shay’in qadir, La hawla wa la quwwata illa billah, La Ilaha Illallah, wa la na’budu illa Iyyah, lahu al-ni’mat wa lahu al-fadl wa lahu al-thana’ al-hasan, La Ilaha Illallah, mukhlisina lahu al-din wa law kariha al-kafirun, Allahumma laa maani’a limaa a’tayt, wa laa mu’ty limaa mana’t, wa laa yanfa’u dhāl-jadd minka al-jadd.”
It is also encouraged to recite Ayat al-Kursi, Surah Al-Ikhlas (Qul Huwa Allahu Ahad), Surah Al-Falaq (Qul A’udhu Bi-Rabbil-Falaq), and Surah An-Nas (Qul A’udhu Bi-Rabbil-Nas) after the prayers. Reading these three Surahs three times before sleeping is also recommended, as evidenced by authentic hadiths.

Question 37:
In the present era, many Muslims, even some scholars, are negligent in performing congregational prayers, claiming that some scholars do not consider it obligatory. What is the ruling on congregational prayer? And what advice do you have for such people?
Answer:
According to the most authentic opinion of scholars, performing congregational prayer in the mosque is obligatory for every male who hears the adhan and has the ability to attend the congregation. The Prophet (peace be upon him) said:
“Whoever hears the adhan and does not attend the prayer without any valid excuse, his prayer will not be accepted.”
This hadith is narrated by Imam Ibn Majah, Al-Daraqutni, Ibn Hibban, and Al-Hakim with a sound chain of narration.
When Abdullah ibn Abbas (may Allah be pleased with him) was asked about the “excuse” mentioned in the hadith, he explained that it refers to fear or illness.
In Sahih Muslim, a blind companion came to the Prophet (peace be upon him) and asked, “O Messenger of Allah, there is no one to take me to the mosque. Is it permissible for me to pray at home?” The Prophet (peace be upon him) asked, “Do you hear the adhan?” He replied, “Yes.” The Prophet (peace be upon him) then said, “Then you should come to the mosque to pray.”
Another hadith in Sahih Muslim also states that the Prophet (peace be upon him) considered it so important that he said, “I have the intention to order the prayer to be established and appoint someone to lead the people in prayer, then I would go to the houses of those who do not attend the congregation and burn them down with fire.”
These hadiths and others like them clearly indicate that congregational prayer is obligatory for men, and neglecting it without a valid excuse is a serious matter. If attending the congregation were not obligatory, then a person who misses it would not deserve such a severe punishment.
Congregational prayer in the mosque is an important outward symbol of Islam and promotes mutual recognition, love, and the removal of enmity among Muslims. Neglecting it resembles the behavior of the hypocrites. Therefore, every individual is obligated to attend the congregation, and any opinion that contradicts this is not valid. Allah says:
“O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger if you believe in Allah and the Last Day. That is the best [for you] and the best in result.” (Surah An-Nisa 59)
“And whatever you disagree about – its ruling is to be referred to Allah.” (Surah Ash-Shura 10)
Furthermore, in Sahih Muslim, Abdullah ibn Mas’ud (may Allah be pleased with him) narrates that, except for the ill or the one with a valid excuse, no one would stay behind from congregational prayer, even the sick would be brought in support and placed in the rows.
This was the eagerness of the Companions of the Prophet (peace be upon him) for congregational prayer. They would not miss it for anything.

Question 38:
There are differing opinions among scholars regarding reciting Surah Fatiha behind the Imam. What is the correct stance on this, and is it obligatory for the follower to recite Surah Fatiha? If the Imam does not pause for breathing during his recitation, when should the follower recite Surah Fatiha? Is it recommended for the Imam to pause after reciting Surah Fatiha so the followers can recite it?

Answer:
The correct stance is that it is obligatory for the follower to recite Surah Fatiha in all prayers, whether they are silent or loud, because of the general Hadith of the Prophet ﷺ:

“Whoever does not recite Surah Fatiha, his prayer is invalid” (Muttafaqun Alayh).

Additionally, there is a narration where the Prophet ﷺ asked the companions:

“Perhaps you recite behind the Imam?” They replied, “Yes.” He said, “Do not recite anything except Surah Fatiha, because whoever does not recite Surah Fatiha, his prayer is not valid” (Musnad Ahmad with an authentic chain).

The Sunnah is for the follower to recite Surah Fatiha during the Imam’s pauses. If the Imam does not pause, the follower may recite it during the recitation, then remain silent.

As for the narrations that command silence during the Imam’s recitation, they do not apply to Surah Fatiha. However, if a follower forgets or is unaware and does not recite it, according to the majority of scholars, the Imam’s recitation will suffice, and the prayer will still be valid. Similarly, if a person joins the congregation during the bowing (ruku’), they are excused from reciting Surah Fatiha as they missed the time for its recitation, as evidenced by the Hadith of Abu Bakrah al-Thaqafi:

“One time, the Prophet ﷺ was in ruku’, and when I arrived, I bowed before I reached the row. After the prayer, he reminded me: ‘May Allah increase your enthusiasm, but do not do this again'” (Sahih al-Bukhari).

This narration shows that while one should not bow before joining the row, the prayer will still be valid for that person.

Additionally, the Hadith stating “The recitation of the Imam is the recitation of the one who has an Imam” is weak and not accepted as a decisive proof. Even if we accept it, it will not apply to Surah Fatiha in order to reconcile the different narrations.

As for the Imam pausing after reciting Surah Fatiha for the followers to recite it, there is no authentic Hadith confirming this practice. There is flexibility in this matter, and it is not problematic whether the Imam pauses or not. However, the Prophet ﷺ did have two known pauses: one after the Takbir al-Tahrimah where the Du’a al-Thana is recited, and another after the recitation of Surah Fatiha before going to ruku’, which is a light pause used to separate the recitation from the takbir.

Question 39:
There is a Hadith that forbids coming to the mosque after eating garlic, onion, or other smelly food. Does this ruling apply to other harmful and smelly substances, like cigarettes or bidis? Does this mean that someone who has consumed such things is excused from congregational prayer and not held sinful?

Answer:
It is established from the Prophet ﷺ that he said:

“Whoever eats garlic or onion should not come near our mosque but should pray in his house” (Sahih Muslim).

And he said:

“Angels are harmed by the same things that harm humans.”

This applies to any foul-smelling substances, whether it is cigarettes, bidi, body odor, or anything else that causes discomfort to others. In such cases, performing prayer in congregation is disliked and prohibited unless the person removes the bad odor. It is even obligatory to remove the bad smell if possible, so that they can join the congregation.

As for the use of cigarettes and bidi, they are categorically forbidden and should be avoided at all times. They cause harm in spiritual, physical, and financial ways. May Allah guide and improve the condition of all Muslims and grant them success.

Question 40:
Should the row in prayer begin from the right side or from behind the Imam? Is it necessary for both the right and left sides to be balanced, as some Imams ask for the rows to be even?

Answer:
The row should begin near the Imam, starting from the middle, and it is more preferable to fill the right side before the left side. However, if the right side is more populated, there is no issue with that. The rows should be balanced as the Sunnah directs, but it is not required to insist on balance as some Imams may do. When forming rows, care should be taken to complete the first row before starting the second, and the second before the third. It is incorrect to form the second row before the first one is full. This was the practice instructed by the Prophet ﷺ.

Question 41:
What is the ruling if a non-obligatory (nawafil) prayer is being offered behind an obligatory (fard) prayer?

Answer:
It is valid for a non-obligatory (nawafil) prayer to be offered behind an obligatory (fard) prayer. There is no issue in this regard. It is narrated from the Prophet ﷺ that he led a group in two rak’ahs of prayer and then finished the prayer. Afterward, he prayed another two rak’ahs with a different group, where the first two rak’ahs were obligatory for him and the second two rak’ahs were nawafil, and the followers were performing their obligatory prayers behind him.

Similarly, in the case of Ma’adh ibn Jabal t, he would pray Isha with the Prophet ﷺ, then go to his people and lead them in the same prayer. For him, it was a nawafil prayer, but for the people, it was obligatory.

Also, if someone arrives at the mosque during the Tarawih prayers and has not yet prayed Isha, they can join the congregation with the intention of performing Isha, and after the Imam finishes the prayer, they can complete the remaining rak’ahs to earn the reward of praying in congregation.

Question 42: What is the ruling on standing alone behind the row and offering prayers? And if a person enters the mosque and finds no space in the row, what should they do? Can a person form a row with a minor child?

Answer: It is invalid to pray alone behind the row. The Prophet (ﷺ) said: “The prayer of someone standing alone behind the row is not valid.”
It is also reported that once a person prayed alone behind the row, and when the Prophet (ﷺ) found out, He commanded him to repeat the prayer and did not ask whether there was space in the row or not.
This incident indicates that whether the person finds space in the row or not, the ruling is the same, in order to prevent slackness and negligence in the matter.
However, if a person arrives when the Imam is in the bowing (ruku’) position, and before reaching the row, they perform the ruku’ and then join the row before the prostration, that will suffice for them, as evidenced by the authentic narration of Abu Bakrah (ra), who once came to the mosque when the Prophet (ﷺ) was in ruku’, and he performed the ruku’ before reaching the row and then joined the row. After the prayer, the Prophet (ﷺ) advised him: “May Allah increase your zeal, but do not do this in the future.”
This indicates that the Prophet (ﷺ) did not command him to repeat that particular rak’ah.
However, if a person arrives when the Imam is already in prayer and finds no space in the row, they should wait until another person arrives, even if that person is a child aged seven or more, and then form the row with them. Otherwise, they should stand to the right of the Imam.
This is the summary of all the narrations on this matter. We ask Allah to grant all Muslims understanding of the religion and the ability to remain steadfast in it, indeed, He is the All-Hearing, the Near.

Question 43: Is it necessary for the Imam to make the intention of leading the prayer? And if a person enters the mosque and finds someone praying, can they join them? Is it permissible to pray behind someone who is a “musboo’ (one who has missed some rak’ahs)”?

Answer: It is a condition for the Imam to have the intention of leading the prayer, because the Prophet (ﷺ) said: “Actions are judged by intentions, and each person will be rewarded according to what they intended.”
If a person enters the mosque and finds that they have missed the congregation, and they see someone praying alone, it is perfectly fine for them to join that person in prayer. This is even preferable, as it was once reported that after completing the prayer, the Prophet (ﷺ) saw a person enter the mosque and said: “Is there anyone who will give charity and pray with him?”
By doing so, both will gain the merit of congregational prayer. However, for the person who has already prayed, it will be counted as a voluntary prayer for them.
It is also reported that Mu’adh ibn Jabal (ra) prayed the Isha prayer with the Prophet (ﷺ) and then went to his people to offer the same prayer to them, and for him, it was a voluntary prayer, while for them it was obligatory. When the Prophet (ﷺ) heard about this, He allowed it to continue.
Likewise, if a person has missed the congregation, they can pray behind the one who is a musboo’ (who has missed part of the prayer) and still gain the reward of the congregation. After the musboo’ finishes their prayer and says the salam, the person should complete their remaining rak’ahs. This ruling applies to all prayers, because the Prophet (ﷺ) once told Abu Dharr (ra) that in the later times there would be rulers who would pray outside of their prescribed times, and He instructed: “Pray at the correct times, and if you join them in prayer, it will be a voluntary prayer for you, but do not say that I already prayed and therefore will not join them.”

Question 44: When a person joins the Imam in prayer, which rak’ahs should be counted as their first and which as the last? For example, if a person misses two rak’ahs in a four rak’ah prayer, will they read any other surah besides Surah Al-Fatiha in the missed rak’ahs?

Answer: The correct understanding is that the rak’ahs the musboo’ (one who missed part of the prayer) catches with the Imam are counted as their first, and those they perform later are counted as their last. This ruling applies to all prayers. The Prophet (ﷺ) said: “When the prayer is established, walk calmly, whatever you catch, pray it, and whatever you miss, complete it.” (Agreed upon) Therefore, in the third and fourth rak’ahs of a four rak’ah prayer, or the third rak’ah of Maghrib, it is preferable to suffice with only Surah Al-Fatiha, as narrated from Abu Qatada (ra) in the authentic collections that the Prophet (ﷺ) would read a longer surah in the first two rak’ahs of Dhuhr and Asr prayers and only recite Surah Al-Fatiha in the last two rak’ahs.
However, if occasionally, someone reads a surah along with Surah Al-Fatiha in the third or fourth rak’ah of Dhuhr, this is also acceptable. As narrated in Sahih Muslim, Abu Sa’id Al-Khudri (ra) reported that the Prophet (ﷺ) would read the full Surah in the first rak’ah of Dhuhr and Asr and only half the surah in the last rak’ah.
However, this should be understood as something the Prophet (ﷺ) would do occasionally, so as to reconcile the narrations.

Question 45: On Fridays, some mosques are so crowded that some worshippers pray in the streets and alleys behind the Imam. What is your opinion on this? Also, sometimes there is a street or gap between the mosque and worshippers, and sometimes there is no such gap; is the ruling the same in both cases?

Answer: If the rows are connected and there is no gap between them, there is no issue. Similarly, if those praying outside the mosque can see the rows in front or hear the takbir, there is no issue either, even if there is a street or gap between them, because they can easily follow the Imam. Therefore, praying with the congregation remains obligatory for them. However, it is not correct to pray ahead of the Imam, as this is not the designated area for the worshippers to stand.

Question 46: What should a person do if they find the Imam in the state of ruku’? Is it required for them to say “Subhana Rabbiyal Azeem” before the Imam rises from ruku’ in order to complete the rak’ah?

Answer: If a person finds the Imam in ruku’, their rak’ah is complete, even if they did not say “Subhana Rabbiyal Azeem” before the Imam rises, because the Prophet (ﷺ) said: “Whoever catches a rak’ah, has caught the prayer.” (Sahih Muslim) It is known that catching the ruku’ counts as completing a rak’ah, as demonstrated by the narration of Abu Bakrah (ra), who once arrived at the mosque when the Prophet (ﷺ) was in ruku’. He performed the ruku’ before reaching the row and then joined the row. After the prayer, the Prophet (ﷺ) advised him: “May Allah increase your zeal, but do not do this again.”
This indicates that the Prophet (ﷺ) did not command him to repeat that rak’ah.
Therefore, a person should not perform the ruku’ before reaching the row, but as long as they catch the ruku’, their rak’ah is valid.

Question 47: Some Imams wait for the person entering the mosque to catch up with the prayer, while others say that waiting is not correct. What is the correct view on this issue?

Answer: It is correct to wait for a short while, following the example of the Prophet (ﷺ), so that the person arriving late can join the row.

Question 48: When a person leads the prayer for two or more children, should they stand them behind him or on his right? And is reaching puberty a condition for forming a row with children?

Answer: If the children are seven years old or older, they should be made to stand behind him just like adults. Similarly, if there is one child and one adult, the child should be placed behind the adult, as the Prophet (ﷺ) did when He prayed with Anas (ra) and another orphan child; He made them stand behind Him. Likewise, when two children from the Ansar, Jabir and Jabar, prayed with the Prophet (ﷺ), He also made them stand behind Him.
However, if there is only one person, he should stand on the Imam’s right, whether that person is an adult or a child. For example, when Abdullah ibn Abbas (ra) stood to the left of the Prophet (ﷺ) during the night prayer, the Prophet (ﷺ) moved him to His right. Similarly, when Anas (ra) prayed some voluntary prayers with the Prophet (ﷺ), He made him stand on His right side.
However, if the person is a woman, she must stand behind the men, whether alone or in a group, because it is not permissible for a woman to stand in a row with the Imam or with other men. For instance, when the Prophet (ﷺ) prayed with Anas (ra) and an orphan child, He had their mother, Umm Sulaim, stand behind them.

Question 49: Some people say that it is not allowed to establish a second congregation in the mosque after the first congregation has ended. Is there any basis for this opinion? What is the correct view on this issue?

Answer: To my knowledge, this opinion is neither correct nor does it have any basis in Islamic law. On the contrary, authentic hadiths indicate the opposite. For example, the Prophet (ﷺ) once saw a person entering the mosque after the congregation had ended, and He said: “Is there anyone who will offer charity and pray with him?”
However, it is not permissible for a Muslim to delay their prayer behind the congregation. Instead, it is obligatory for them to make haste to join the prayer as soon as they hear the adhan.

Question 50: What should the Imam do if his wudu breaks during the prayer? Should he appoint someone to continue the prayer, or will the prayer of all the people be invalidated and the Imam should instruct someone else to lead the prayer?

Answer: In such a case, it is permissible for the Imam to appoint someone to lead the prayer and complete the prayer for the congregation, as Umar ibn al-Khattab (ra) did. When he was struck during prayer, he appointed Abdur-Rahman ibn Awf (ra) to lead the prayer and complete it for the people.
If the Imam is unable to appoint someone to take his place, one of the people should step forward and complete the prayer. If the people choose to restart the prayer, it is also permissible, although there is a difference of opinion among scholars. However, the stronger view is that the Imam should appoint someone to lead the prayer, as demonstrated by the action of Umar ibn al-Khattab (ra).

Question 51:
Is it sufficient to just say Salam with the Imam to gain the reward of the congregation, or is it necessary to have at least one rak’ah with the Imam? And if a few people reach the mosque when the Imam is in the final Tashahhud, is it more virtuous for them to join the congregation with the Imam, or should they wait for the Imam to complete the Salam and pray in a separate congregation?

Answer:
To gain the reward of congregation, it is necessary to catch at least one rak’ah, because the Prophet (peace be upon him) said:
“Whoever catches one rak’ah has caught the prayer” (Sahih Muslim).
However, if a person has a valid excuse, they can gain the reward of congregation even without praying with the Imam, as the Prophet (peace be upon him) said:
“When a person is sick or traveling, Allah records for them the same deeds as when they were healthy and residing” (Sahih Bukhari).
And during the Battle of Tabuk, the Prophet (peace be upon him) said:
“Indeed, there are some people in Medina who were prevented by a valid excuse, and whenever you traveled or crossed a valley, they were with you.”
In another narration:
“They share in the reward with you” (Agreed upon).
If people find the Imam in the final Tashahhud, it is more virtuous for them to join the congregation with the Imam because of the general statement of the Prophet (peace be upon him):
“When you come to prayer, come with tranquility and calmness. Whatever you catch, complete it” (Agreed upon).
However, if they pray separately in another congregation, there is no harm in that, InshaAllah.

Question 52:
It is observed that some people come to the mosque after the Iqama for Fajr prayer, then pray the two Sunnah rak’ahs of Fajr and join the congregation afterward. What is the ruling on this? And is it better to pray the missed Sunnah prayer immediately after Fajr or wait until after sunrise?

Answer:
For the person who arrives after the Iqama, it is not permissible to pray any Sunnah or Tahiyyat al-Masjid, etc. Instead, it is obligatory for them to join the Imam in the obligatory prayer, as the Prophet (peace be upon him) said:
“When the Iqama is given, there is no prayer except the obligatory one” (Sahih Muslim).
This applies not only to Fajr but to all prayers.
As for the missed Sunnah of Fajr, it can be prayed either immediately after the obligatory prayer or after the sun rises. However, it is better to pray after sunrise, as both actions are proven from the Prophet (peace be upon him), and Allah knows best.

Question 53:
If a person leads us in prayer and only gives the Salams to the right, is it permissible to conclude the prayer with just one Salam? And is there anything in the Hadith about this?

Answer:
According to the majority of scholars, one Salam is sufficient because there are narrations that support this. However, a group of scholars holds that two Salams are required because there are numerous authentic Hadiths about this matter. The Prophet (peace be upon him) said:
“Pray as you have seen me praying” (Sahih Bukhari).
Therefore, the opinion that two Salams are required is correct. As for the opinion that one Salam is sufficient, it is weak because all the Hadiths supporting it are weak, and their meanings are unclear and ambiguous. Even if we assume them to be authentic, they are rare and contradict stronger, clearer, and more reliable narrations. However, if someone did this due to ignorance or misunderstanding, or believing the Hadiths to be correct, their prayer would still be valid, and Allah knows best.

Question 54:
If a person joins the Imam and catches two rak’ahs, but later realizes that the Imam made a mistake and prayed five rak’ahs, should they count the extra rak’ah with the Imam and then complete only two rak’ahs later, or should they consider it invalid and pray three rak’ahs?

Answer:
The correct approach is that they should not count the extra rak’ah, as it is considered invalid in terms of Sharia. When a person realizes that the extra rak’ah was a mistake, they should not follow the Imam in that rak’ah, and they should not count it as part of their prayer.
Therefore, they are required to pray three rak’ahs to complete their prayer, because in reality, they only caught one rak’ah with the Imam. And Allah knows best.

Question 55:
If an Imam accidentally leads the prayer without being in a state of wudu, and realizes it either during the prayer, after giving the Salam, or after the congregation has dispersed, what is the ruling on this prayer in these different situations?

Answer:
If the Imam realizes after giving the Salam, whether the people are still present or have already dispersed, the congregation’s prayer is valid, but the Imam must repeat their prayer.
If the Imam realizes during the prayer, the most correct opinion among scholars is that he should appoint someone to lead the remaining prayer for him, just as Umar ibn al-Khattab (may Allah be pleased with him) appointed Abd al-Rahman ibn Awf (may Allah be pleased with him) to lead the people when he was injured by a spear, and the prayer was not repeated.

Question 56:
What is the ruling regarding the leadership of a person who smokes cigarettes, shaves his beard, wears his trousers below the ankles, or commits any other sinful acts?

Answer:
If the person prays according to the prescribed Islamic method, then according to the consensus of scholars, his prayer is valid. Furthermore, if he leads the congregation, the prayer of those following him is also valid according to the most correct opinion of scholars.
As for a non-Muslim, neither his prayer will be valid nor the prayer of those following him, because Islam is a fundamental condition for the validity of prayer. And Allah is the bestower of success.

Question 57:
It is known that if the follower is alone, he should stand to the right of the Imam. Is it permissible for him to stand slightly behind the Imam, as some people do?

Answer:
If the follower is alone, it is permissible for him to stand directly to the right of the Imam, level with him. There is no evidence for standing slightly behind the Imam. And Allah is the bestower of success.

Question 58:
If a person doubts whether he has prayed three rak’ahs or four in his prayer, what should he do in such a situation?

Answer:
In a state of doubt, he should base his action on certainty, which is the lesser number. In this case, he should assume he has prayed three rak’ahs and perform one more rak’ah, then complete the prayer with Sujud al-Sahw before giving the Salam. The Prophet (peace be upon him) said:
“When one of you doubts in prayer and does not remember whether he has prayed three rak’ahs or four, he should discard the doubt and base his action on certainty. Before giving Salam, he should perform Sujud al-Sahw. If he has prayed five rak’ahs, these two prostrations will make up for the missing rak’ah. If he has prayed only four, the two prostrations will be a cause for the devil’s disgrace” (Sahih Muslim, narrated by Abu Sa’id al-Khudri).
However, if he has a strong suspicion about one of the two possibilities, he should rely on his stronger suspicion and perform Sujud al-Sahw after giving Salam. The Prophet (peace be upon him) said:
“When one of you has doubt in prayer, he should seek the correct side and complete his prayer. After giving Salam, he should perform Sujud al-Sahw” (Sahih Bukhari, narrated by Abdullah ibn Mas’ud).

Question 59:
Some Imams perform Sujud al-Sahw after giving the Salam, others before the Salam, and some do it both before and after. The question is, when is it recommended to perform Sujud al-Sahw before or after the Salam? And is it obligatory or recommended to perform Sujud al-Sahw before or after the Salam?

Answer:
There is flexibility in this matter; both performing Sujud al-Sahw before and after the Salam are valid because there are Hadiths from the Prophet (peace be upon him) indicating both actions. However, in all cases except for the two mentioned below, it is better to perform Sujud al-Sahw before the Salam. The two situations are as follows:

1. When the worshiper forgets one or more rak’ahs and gives the Salam, in this case, it is better to complete the prayer and perform Sujud al-Sahw after the Salam, as the Prophet (peace be upon him) did after forgetting two rak’ahs, and similarly after forgetting one rak’ah as mentioned in the Hadiths of Abu Hurairah and Imran ibn Husayn.
2. When the worshiper is in doubt and is uncertain whether he has prayed three or four rak’ahs, or whether he has prayed one or two rak’ahs in the case of Fajr, or any similar situation. If he has a strong inclination toward one possibility, he should rely on that and perform Sujud al-Sahw after the Salam, as stated in the Hadith of Abdullah ibn Mas’ud (may Allah be pleased with him).
   Performing Sujud al-Sahw before or after the Salam is not obligatory, but rather it is an act of virtue and recommendation.(See question 58)

Question 60:
If a person who is late to join the prayer makes a mistake during his prayer, should he perform Sujud al-Sahw, and when should he do it? Similarly, if a follower makes a mistake, should he perform Sujud al-Sahw?

Answer:
If a follower makes a mistake in the prayer and has been part of the congregation from the beginning, he does not need to perform Sujud al-Sahw. Instead, it is obligatory for him to follow the Imam. However, if a person who is late joins the congregation and completes the missed portion of the prayer, he should perform Sujud al-Sahw, as mentioned in the answers to questions 58 and 59, whether the mistake occurred while praying with the Imam or while making up for the missed prayer. And Allah is the bestower of success.

Question 61:
If someone mistakenly recites a Surah along with Surah al-Fatiha in the last two rak’ahs of a four-rak’ah prayer, or recites during prostration, or says “Subhana Rabbiyal Azim” between the two prostrations, or recites loudly in a silent prayer or quietly in a loud prayer, should he perform Sujud al-Sahw in these cases?

Answer:
If someone mistakenly recites a verse or a Surah along with Surah al-Fatiha in the last two rak’ahs of a four-rak’ah prayer (or even in one rak’ah), he does not need to perform Sujud al-Sahw. This is because it is established from the Prophet (peace be upon him) that he sometimes recited a Surah after Surah al-Fatiha in the third and fourth rak’ahs of the Dhuhr prayer. Furthermore, he praised the leader who used to recite “Qul Huwa Allahu Ahad” after Surah al-Fatiha in every rak’ah of his prayer. However, it was his usual practice to recite only Surah al-Fatiha in the third and fourth rak’ahs, as reported in the Hadith of Abu Qatadah (may Allah be pleased with him) in Sahih al-Bukhari and Sahih Muslim.
It is also reported from Abu Bakr al-Siddiq (may Allah be pleased with him) that once, in the third rak’ah of the Maghrib prayer, he recited the following verse after Surah al-Fatiha:
“رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ” (Surah Aal-Imran 3:8).
These evidences show that there is flexibility in this matter.
If someone mistakenly recites the Qur’an during Ruku’ or Sujud, he must perform Sujud al-Sahw because reciting the Qur’an during Ruku’ and Sujud is not permissible. The Prophet (peace be upon him) forbade it, so if it happens by mistake, Sujud al-Sahw is obligatory.
Similarly, if someone mistakenly says “Subhana Rabbiyal ‘Azim” in Ruku’ instead of “Subhana Rabbiyal A’la” or says “Subhana Rabbiyal A’la” in Sujud instead of “Subhana Rabbiyal ‘Azim,” he must perform Sujud al-Sahw, as these phrases are obligatory, and missing any obligatory act requires Sujud al-Sahw.
However, if someone recites both “Subhana Rabbiyal ‘Azim” and “Subhana Rabbiyal A’la” during Ruku’ and Sujud, Sujud al-Sahw is not obligatory, but if it is performed, there is no harm in it because the narrations regarding these supplications are general. This ruling applies to the Imam, the individual praying alone, and the one who is late. However, if a follower has been with the Imam from the beginning of the prayer, he does not need to perform Sujud al-Sahw in these cases, as his responsibility is to follow the Imam.
Similarly, if someone recites loudly during a silent prayer or quietly during a loud prayer, he does not need to perform Sujud al-Sahw because the Prophet (peace be upon him) sometimes raised his voice during silent prayers to the extent that the people could hear some verses. And Allah is the bestower of success.

Question 62:
Some people consider the combination of prayers (Jama’) and shortening of prayers (Qasar) as inseparable, meaning that one cannot shorten without combining and cannot combine without shortening. What is your opinion on this, and is it preferable for a traveler to shorten the prayer or to both combine and shorten the prayers?

Answer:
Allah has prescribed shortening the prayer (Qasar) only for the traveler, and it is also permissible for him to combine the prayers (Jama’). However, there is no necessary connection between the two; a traveler can shorten the prayer without combining it. In fact, if the traveler is staying at a location, it is preferable not to combine the prayers. For instance, during the Hajj pilgrimage, the Prophet (peace be upon him) shortened his prayers without combining them at Mina, and during the Battle of Tabuk, he both shortened and combined the prayers. Therefore, there is flexibility in this matter. Moreover, when the Prophet (peace be upon him) was on the move during travel, he used to both combine and shorten his prayers.
As for combining two prayers, there is more flexibility compared to shortening the prayer. Just as it is permissible for a traveler to combine prayers, it is also permissible for a sick person or, in some cases, for people in mosques during rain to combine the Maghrib and Isha prayers, or the Dhuhr and Asr prayers. However, shortening the prayer (Qasar) is specific to travelers. And Allah is the bestower of success.

Question 63:
A person is still in the city when the time for prayer begins but leaves for a journey without offering the prayer. Is it permissible for him to shorten (Qasr) and combine the prayers during his journey? Similarly, if a person offers Dhuhr and Asr prayers during a journey with Qasr and combining them, and then reaches the city during the time of Asr, is his act valid, especially if he knew at the time of combining the prayers that he would reach the city during the second prayer’s time?

Answer:
If a person is still in the city when the time for prayer begins and departs without praying, then according to the most correct opinion of the scholars, it is permissible for him to shorten the prayer once he has left the city limits. This is the view of the majority of scholars.
Similarly, if someone has offered two prayers with Qasr and combining them during a journey and then reaches the city before or during the time of the second prayer, they do not need to repeat the prayer. This is because they have performed the prayer in accordance with the Shariah. However, if they join others in performing the prayer again in the city, it will count as a voluntary (Nafl) prayer for them. Wallahu Waliyy at-Tawfiq.

Question 64:
What is your opinion regarding the distance required to permit shortening (Qasr) prayers during a journey? Is there a specific distance defined? And if a person plans to stay at a place for more than four days, can they still benefit from the concession of Qasr?

Answer:
According to the majority of scholars, the distance required to permit shortening prayers is equivalent to a day’s and night’s travel by camel or on foot, which is approximately eighty (80) kilometers, as this is the minimum distance considered a journey in customary usage.
The majority of scholars hold that if a person intends to stay at a place for more than four days, they must offer full prayers, and fasting in Ramadan also becomes obligatory. On the other hand, if the stay is less than four days, then shortening prayers, combining them, and breaking the fast are all permissible. This is because for a resident, the original rule is to perform complete prayers, and shortening is only permissible when they embark on a journey.

Furthermore, it is proven from the actions of the Prophet ﷺ during the Farewell Pilgrimage that he stayed in Makkah for four days and offered shortened prayers before departing for Mina and Arafat. This clearly indicates that a person intending to stay for four days or less can shorten their prayers.

As for the instances where the Prophet ﷺ stayed for nineteen days during the Conquest of Makkah or twenty days during the Battle of Tabuk while shortening prayers, the majority of scholars interpret this to mean that his stay was not preplanned for such a duration but rather extended due to a cause whose end was uncertain.

However, if a person does not intend to stay for a specific duration and is uncertain when they will leave, then until they return to their homeland, they are permitted to shorten prayers, combine them, and break their fast, even if their stay exceeds four days. Wallahu Waliyy at-Tawfiq.

Question 65:
What is your opinion about combining Maghrib and Isha prayers during rain in today’s cities, where roads and pathways are well-lit and smooth, and there is neither difficulty nor mud in going to the mosque?

Answer:
According to the most correct opinion of the scholars, there is no harm in combining Maghrib and Isha prayers, as well as Dhuhr and Asr prayers, during rain, provided that the rain causes difficulty in going to the mosque. Similarly, combining prayers is permissible when there is mud or flooding on the pathways, as these are causes of hardship.

The evidence for this is the authentic Hadith narrated by Ibn Abbas (رضي الله عنهما) in Sahihain, where the Prophet ﷺ combined Dhuhr and Asr prayers and Maghrib and Isha prayers in Madinah. An additional narration in Sahih Muslim states:

“Without fear, rain, or travel.”

This Hadith indicates that it was known among the Companions that rain and fear were considered valid reasons, like travel, for combining prayers.

However, in the state of residence, only combining is permissible, not shortening (Qasr), as shortening is specific to travelers. Wallahu Waliyy at-Tawfiq.

Question 66:
Is it a condition to have the intention of combining two prayers? Many people perform Maghrib prayer without the intention of combining, and then after consultation, they perform Isha as a combined prayer.

Answer:
Scholars have differed on this matter. However, the correct opinion is that having the intention at the beginning of the first prayer is not a condition. Therefore, it is permissible to combine prayers after completing the first one, provided that there is a valid reason such as fear, illness, or rain. Wallahu Waliyy at-Tawfiq.

Question 67:
Is continuity between two prayers necessary when combining them? Some people delay slightly between the prayers before combining them. What is the ruling on this?

Answer:
In the case of Jam’ Taqdeem (combining prayers in the earlier time), continuity between the two prayers is necessary. However, a short interval is permissible, as it is proven from the Prophet ﷺ. The Prophet ﷺ said:

“Pray as you have seen me praying.”

And it is correct that having the intention for combining prayers is not a condition, as mentioned in the answer to Question 66.

As for Jam’ Ta’kheer (combining prayers in the later time), there is leniency since the second prayer is performed in its original time. However, performing them consecutively, following the example of the Prophet ﷺ, is more virtuous. Wallahu Waliyy at-Tawfiq.

Question 68:
If we are traveling and pass by a mosque during Dhuhr prayer, should we pray Dhuhr with the congregation in the mosque and then perform Asr separately with Qasr, or should we pray both prayers separately? What is preferred for us? And if we pray Dhuhr with the congregation, should we immediately stand for Asr after the Tasleem to maintain continuity, or should we wait until after completing Dhikr and Tasbih?

Answer:
It is preferable for travelers to pray their prayers separately with Qasr, as shortening the four-unit prayers is a Sunnah for travelers. However, if you join the congregational prayer with the local residents, it is necessary to complete the full prayer, as established by authentic Hadiths.

If you intend to combine the prayers, it is Sunnah to stand immediately for the second prayer after saying three times:
“أستغفر الله”
and
“اللهم أنت السلام ومنك السلام، تباركت يا ذا الجلال والإكرام”,
as explained in the answer to Question 67.

If a traveler is alone, it is obligatory for them to pray the full prayer with the congregation, as performing the prayer with the congregation is obligatory, while shortening is recommended. The obligatory act takes precedence over the recommended one. Wallahu Waliyy at-Tawfiq.

Question 69:
What is the ruling on a resident praying behind a traveler, and a traveler praying behind a resident? Is it permissible for a traveler to shorten the prayer in such situations, whether as an Imam or a follower?

Answer:
There is no issue with a resident praying behind a traveler or a traveler praying behind a resident. However, if the traveler is a follower and the Imam is a resident, the traveler must pray the full prayer in following the Imam. This is based on the narration in Musnad Imam Ahmad and Sahih Muslim where Abdullah ibn Abbas (رضي الله عنهما) was asked about a traveler praying four units of prayer behind a resident Imam, to which he replied, “This is the Sunnah.”

If the resident is the follower and the Imam is a traveler, the traveler should shorten the four-unit prayers, and the resident should complete the remaining units after the Imam concludes the prayer.

Question 70:
Sometimes during rain, when prayers are combined between Maghrib and Isha, some people arrive late and join the congregation during Isha prayer, thinking it is Maghrib. What should they do in this case?

Answer:
In such a case, they should sit after the third rak’ah, recite the Tashahhud and other supplications, and then say Salam with the Imam. Afterward, they should perform Isha prayer to maintain the proper order of prayers, which is obligatory, while also attaining the virtue of congregation.

If they miss one rak’ah, they should continue praying with the Imam with the intention of Maghrib, and this will suffice for their Maghrib prayer. If they miss more than one rak’ah, they should pray what they have caught with the Imam and then make up for the missed rak’ahs.

Even if they know that the Imam is praying Isha, according to the most correct opinion of the scholars, they should join the congregation with the intention of Maghrib and then pray Isha afterward.

Question 71:
When shortening prayers during travel, should the Sunnah Mu’akkadah (emphasized Sunnah prayers) be offered or not? Opinions differ on this matter. Some say it is recommended to pray them, while others believe there is no need since the obligatory prayer is shortened. What is your opinion on this, and on optional prayers such as Tahajjud?

Answer:
For a traveler, it is Sunnah to leave the Sunnah prayers of Dhuhr, Maghrib, and Isha but to pray the Sunnah of Fajr in adherence to the practice of the Prophet ﷺ.

Similarly, praying Tahajjud and Witr during travel is also permissible, as the Prophet ﷺ used to do so. This ruling extends to all general and cause-related voluntary prayers, such as Duha prayer, Tahayyat al-Wudu (prayer after ablution), and prayers during eclipses.

Likewise, Sajdah Tilawah (prostration of recitation) and Tahayyat al-Masjid (prayer upon entering the mosque) remain prescribed, whether for prayer or any other purpose.

Question 72:
Is purification (Taharah) a condition for the prostration of recitation (Sajdah Tilawah)? Whether performed during prayer or outside of it, is saying “Allahu Akbar” mandatory while going into and rising from the prostration? What should be recited in this prostration? Also, is the supplication related to it authentic, and is saying Salam after the prostration outside prayer permissible?

Answer:
According to the most correct opinion of scholars, purification (Taharah) is not a condition for Sajdah Tilawah. There is no need to say Salam after this prostration, nor is it required to say “Allahu Akbar” when rising from the prostration. However, saying “Allahu Akbar” when going into the prostration is prescribed, as established by the hadith of Abdullah ibn Umar (رضي الله عنهما).

If Sajdah Tilawah is performed within prayer, it is obligatory to say “Allahu Akbar” both when going into and rising from the prostration, as the Prophet ﷺ used to say “Allahu Akbar” whenever he bowed or rose during prayer. The Prophet ﷺ said:
“Pray as you have seen me praying” (Sahih Bukhari).

In Sajdah Tilawah, the same supplications that are prescribed for the prostrations in prayer can be recited, as the related narrations are general in nature. Among these supplications is:
اللهم لك سجدتُ ,وبِك آمنتُ ,ولك أسلمتُ, سجد وجهي للذي خلقه وصوَّره وشقَّ سمعَه وبصرَه بحوله وقُّوّته ,فتبارك الله ُ أحسنُ الخالقينَ
“O Allah, to You I have prostrated, in You I have believed, and to You I have submitted. My face has prostrated to the One Who created it, shaped it, and gave it hearing and sight by His might and power. Blessed is Allah, the Best of creators.”

This supplication is authentically reported in Sahih Muslim from Ali (رضي الله عنه), who mentioned that the Prophet ﷺ recited it during the prostrations of prayer. Since Sajdah Tilawah follows the same ruling, it is recommended to recite this supplication there as well.

Additionally, the Prophet ﷺ used to say the following supplication in Sajdah Tilawah:
اللهم اكْتٌب لي بها عندك اجْراً ,وامْحُ عني بها وزرًا, واجْعلها لي عندك ذُخراً, وتقبَّلها مني كما تقبَّلتَها من عبد ك داؤدَ عليه السلام
“O Allah, record it as a reward for me with You, remove a sin from me because of it, store it for me as a treasure with You, and accept it from me just as You accepted it from Your servant Dawud (peace be upon him).”

In Sajdah Tilawah, it is obligatory to say: “Subhana Rabbi Al-A’la” as in the prostrations of prayer, and reciting additional supplications is recommended. Sajdah Tilawah, whether performed within or outside prayer, is Sunnah and not obligatory, as evidenced by the narrations of Zaid ibn Thabit and Umar ibn Al-Khattab (رضي الله عنهم). Allah knows best.

Question 73:
Sometimes after Asr prayer, a solar eclipse occurs. Is it permissible to perform the eclipse prayer (Salat al-Kusoof) or other cause-related prayers like Tahiyyat al-Masjid during the prohibited times?

Answer:
Scholars have differed on this issue, but the preferred and correct opinion is that it is permissible. Cause-related prayers, such as Salat al-Kusoof and Tahiyyat al-Masjid, are valid during the prohibited times, including after Asr and Fajr, as they are exceptions due to specific reasons. This is based on the general statement of the Prophet ﷺ:
“Indeed, the sun and the moon are two of Allah’s signs. They do not eclipse because of the death or life of anyone. So when you see them, pray and supplicate until the eclipse is over.” (Agreed upon).

The Prophet ﷺ also said:
“When one of you enters the mosque, he should not sit until he has prayed two rak’ahs.” (Agreed upon).

The same ruling applies to the two rak’ahs after circumambulating (Tawaf) the Ka’bah, even if performed after Fajr or Asr. The Prophet ﷺ said:
“O sons of Abdul Manaf, do not prevent anyone who wants to circumambulate this House (the Ka’bah) and pray at any time, day or night.”
This hadith is narrated by Imam Ahmad and the authors of the four Sunan with an authentic chain from Jubair ibn Mut’im (رضي الله عنه).

Question 74:
In the narrations encouraging supplications and remembrance after prayer, the word “Dubr” is often used. What does “Dubr” mean—does it refer to the last part of the prayer before Salam or to the time immediately after Salam?

Answer:
The term “Dubr” can refer to either the last part of the prayer before Salam or the time immediately after Salam, as established in authentic narrations. However, in most narrations related to supplications, “Dubr” refers to the final part of the prayer before Salam.

For example:

• In the hadith of Abdullah ibn Mas’ud (رضي الله عنه), the Prophet ﷺ taught him the Tashahhud and said:
  “Then choose whatever supplication you like and ask for it.”
  In another narration:
  “Then he should ask for whatever he wishes.” (Agreed upon).
  
• Similarly, in the hadith of Mu’adh ibn Jabal (رضي الله عنه), the Prophet ﷺ said:
  “O Mu’adh, do not forget to say this supplication at the end of every prayer: اللهم أعني على ذكرك وشكرك وحسن عبادتك.”
  “O Allah, help me to remember You, thank You, and worship You in the best manner.” (Abu Dawood, Tirmidhi, Nasa’i with a sound chain).
  
• Another example is the hadith of Sa’d ibn Abi Waqqas (رضي الله عنه), who narrated that the Prophet ﷺ used to say the following supplication at the end of every prayer:
  اللهم ‘إني أعوذبك من البخل , وأعوذبك من الجبن ,وأعوذبك من أن أردَّ إلي أرذل العمر, وأعوذبك من فتنة الدنيا ومن عذاب القبر
  “O Allah, I seek refuge in You from miserliness, cowardice, returning to the worst of ages, the trials of this world, and the punishment of the grave.” (Sahih Bukhari).
  

As for the remembrances (Adhkar) reported for after prayer, authentic narrations confirm that these should be recited after Salam. These include:
“استغفرالله ,استغفرالله ,استغفرالله, اللهم أنت السلام ,ومنك السلام ,تباركتَ يا ذالجلال والإكرام”
“I seek Allah’s forgiveness, I seek Allah’s forgiveness, I seek Allah’s forgiveness. O Allah, You are peace, and from You is peace. Blessed are You, O Possessor of Glory and Honor.”

Both the Imam and the followers should recite this, but the Imam should face the congregation after reciting it.

After that, they should recite:
“لا إله إلا الله وحده لاشريك له , له الملك وله الحمد , وهوعلى كل شيئ قدير, لاحول ولا قوة إلا بالله , لآ إله إلا الله , ولا نعبد إلا إياه ,له النعمة, وله الفضل, وله الثناء الحسن , لآ إله إلا الله مخلصين له الدين ولو كره الكافرون , اللهم لا مانع لما أعطيتَ ,ولا معطي لما منعتَ, ولا ينفع ذاالجَدِّ منك الجدُّ.”

These Adhkar are recommended for every Muslim, male or female, after every obligatory prayer.

Additionally, it is Sunnah to recite 33 times “Subhan Allah,” 33 times “Alhamdulillah,” 33 times “Allahu Akbar,” and conclude with:
“لا إله إلا الله وحده لاشريك له, له الملك, وله الحمد, وهو على كل شيء قدير.”

Finally, after every obligatory prayer, it is recommended to recite Ayat al-Kursi, Surah Al-Ikhlas, Surah Al-Falaq, and Surah An-Nas quietly. However, after Fajr and Maghrib, these three Surahs should be recited three times. It is also Sunnah to recite ten times:
“لا إله إلا الله وحده لاشريك له, له الملك, وله الحمد, يحي ويميت, وهو على كل شيء قدير” after Fajr and Maghrib prayers before reciting Ayat al-Kursi and the three Surahs. These practices are all authentically reported. Allah knows best.

Question 75: What is the ruling on collective remembrance (dhikr) in a specific manner after obligatory prayers, as some people do? And is it sunnah to recite dhikr loudly or quietly?

Answer:
Reciting dhikr loudly after the five daily prayers and the Jumu’ah prayer is Sunnah, as reported in Sahih al-Bukhari and Sahih Muslim. Abdullah ibn Abbas (رضي الله عنهما) narrated that during the Prophet’s (ﷺ) time, people would recite dhikr loudly after concluding the obligatory prayers. Ibn Abbas (رضي الله عنهما) mentioned that he could tell the prayer had ended by hearing the voices of those engaged in dhikr.

As for collective remembrance performed in such a way that everyone recites in unison from beginning to end, it has no basis in the Sunnah and is considered an innovation (bid’ah). The prescribed practice is for each person to engage in dhikr individually, without intentionally coordinating their voices with others, whether at the start or the end. Wallahu waliyy at-tawfeeq.

Question 76: If someone speaks during prayer out of forgetfulness, does it invalidate their prayer?

Answer:
If someone speaks during prayer out of forgetfulness or ignorance (lack of knowledge), their prayer does not become invalid, whether it is an obligatory or a voluntary prayer. Allah says:

رَبَّنَا لَا تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا
(Our Lord, do not impose blame upon us if we forget or make a mistake.) (Surah Al-Baqarah: 286).

In a sahih hadith, the Prophet (ﷺ) mentioned that Allah responded to this by saying:
“I have accepted this (prayer).”

Additionally, in Sahih Muslim, it is narrated by Mu’awiyah ibn al-Hakam as-Sulami (رضي الله عنه) that he mistakenly said “Yarhamuk Allah” to someone who sneezed during prayer. The people around him signaled him to stop, and when he later asked the Prophet (ﷺ) about it, the Prophet did not instruct him to repeat the prayer. Forgetfulness is considered akin to ignorance, if not even more excusable.

Furthermore, in Sahih al-Bukhari and Sahih Muslim, it is recorded in the narration of Abu Hurairah (رضي الله عنه) regarding the incident of Dhu’l-Yadayn that the Prophet (ﷺ) himself spoke during prayer out of forgetfulness. Yet, he did not repeat the prayer but instead completed it. This is also supported by narrations in Sahih Muslim from Imran ibn Husayn and Abdullah ibn Mas’ud (رضي الله عنهم).

As for making gestures during prayer, if done out of necessity, there is no harm. Wallahu waliyy at-tawfeeq.