Making up the missed sunnah of zuhr

Agar kisi aadmi ne jaldi mai zuhar ki nimaz mai pehle 4 rakaat faraz padhey to pehle 4 rakaate sunah hai wo kab padhey.

Answer:

Fiqh-us-Sunnah Volume 2, Page 9:
'Aishah reports that if the Prophet missed the four rak'at before zuhr, he would pray them afterward. This is related by at-Tirmizhi who calls it hasan ghareeb. Ibn Majah records that she said: "If the Prophet missed the four rak'at before zuhr, he would pray them following the two rak'at after zuhr."

The preceding is concerned with making up the sunnah prayers that one is to pray before zuhr. Concerning making up the two rak'at after zuhr, we have the following reports as recorded by Ahmad.

Umm Salamah says: "The Prophet prayed zuhr and then he received some wealth and he sat to distribute it [and continued to do so] until the mu'azhzhin made the azhan for 'asr. He prayed 'asr and came to me, as it was my day, and he prayed two quick rak'at. I said: 'What are those two rak'at, O Messenger of Allah? Have you been ordered to perform them?' He said: 'No, they are the two rak'at that I perform after zuhr but I was busy distributing this wealth until the azhan was made for 'asr and I hated to miss them.'" This is related by al-Bukhari, Muslim, and by Abu Dawud in somewhat different wording.

Thus from the above guidance of our beloved prophet Mohammad(pbuh)., if a believer misses the four sunnah rakahs before zuhar, he can offer them later (either immediately or at any time )following the two rak'at after zuhr. And Allah alone knows the best.

As it is not allowed to pray alone After First Queue behind an Imaam..now when first queue is complete and someone comes late ,what should he do now...is there any special method to take any person from first queue?

Answer:

If someone comes to the row and does not find sufficient space or a gap to stand in the row, then, according to some, he should stand by himself and it is disliked that he should pull anyone back from the row (because it may disturb any believer in the prayer). Others say that he should pull one, who is aware of the ruling, back from the row after they have performed the opening takbir, and it is preferred for the one who is pulled to join him. thus there is a difference of thought in this matter among the scholars, and According to the majority, If a person prays behind the rows by himself, his salah will be valid but disliked.

You can pull believers in the center of row to join you. And Allah alone knows the best.

If imaam is in Fajar prayer and someone comes late, can he first offer sunnat two rakaat first and then join the Imaam?

Answer:

Dear brother if a believer enters into the masjid and finds that the congregation has already started, then he should immediately join the congregation, because in Islam obligatory(fard) prayer takes precedence over voluntary (sunnah ) prayer.

How ever if a believer has started his Sunnah prayer and he fears that he may miss some portion of fard prayer then he should leave his Sunnah prayer & should join congregation and there will be absolutely no harm in leaving sunnah prayer for fard prayer.

In fajar prayer the believer can offer his missed Sunnah prayer after the prohibited time (zawal time).

Narrated Abu Said Al Khudri: I heard Allah's Messenger (pbuh) saying, "There is no prayer after fajr prayer till the sun rises, and there is no prayer after the Asr prayer till the sun sets." [Sahih Al-Bukhari Vol.1 Hadith No.586]
And Allah alone knows the best.

As it is not allowed to pass infront of a man in prayer, is there any area mentioned in Hadith beyond which we shouldn't pass...?

Answer:

Fiqh-us-Sunnah Fiqh 2.78a

It is forbidden to pass in front of a person who is praying (i.e., between him and his sutrah) .

Abu Hurairah relates that the Prophet (saws) said: "When one of you prays, he should place something in front of him (sutra). If he cannot find anything, he should prop up his staff [in front of him]. If he does not have a staff, he should draw a line [on the ground in front of him] then nothing that passes in front of him will harm him." This is related by Ahmad and Abu Dawud and Ibn Hibban.

Busr ibn Sa'id says that Zaid ibn Khalid sent him to Abu Juhaim to ask him what he had heard from the Prophet (saws) concerning passing in front of someone who is praying. He said that the Messenger of Allah (saws) said: "If one knew [the sin] of passing in front of one who is praying, he would rather wait forty [...] than to pass in front of him.

Related by Bukhari, Muslim, Tirmidhi, Ahmad and Abu Dawood. Zaid ibn Khalid relates that the Messenger of Allah said: "If the one who passes in front of one who is praying knew what was upon him [of sin], it would be better for him to stand [and wait] for forty autumns than to pass in front of him." Related by al-Bazzar.

From the above guidance of our beloved prophet Mohammad (pbuh) it is encouraged to use sutra while praying so that nothing that passes in front of him will harm him. When a believer is praying with sutra then it is prohibited to pass between him and his ‘sutrah’ and also it is a grave sin. However if a believer unintentionally crosses the path of a person in salah, then there is no sin upon him owing to the fact that he was unaware. But if one intentionally crosses the path of a person in salah then it is likely that he will be accountable to Allah.

Ibn al-Qayyim writes:

"Jurists of the stature of Ibn Hibban and others are of the opinion that the prohibition mentioned in the above hadith applies when one is praying with a ‘sutrah’. If one is praying without a ‘sutrah’, it is not forbidden to pass in front of him. As a proof, Ibn Hibban argues by the hadith, in his sahih, from al-Mutalib ibn Abi Wid'ah who said: 'I saw the Prophet (saws) when he (saws) finished the circumambulation [of the Ka'bah], he (saws) went to the end of the circuit and he prayed two rak'at and there was nothing between him and the people who were circumambulating." Ibn Hibban says: "This report proves that it is permissible to pass in front of a person who is praying but without a ‘sutrah’. In this lies a clear proof that the warning concerning passing in front of one who is praying refers only to one who is praying toward his sutrah and does not refer to one who does not have a sutrah." Ibn Hibban further explains that the Prophet's (saws) prayer was without anything between him and the people circumambulating the Ka'bah. At the end of the hadith of al-Mutalib, he records: "I saw the Prophet of Allah (saws) offering salah facing the black stone and the men and women were passing in front of him, and there was no ‘sutrah’ between him and them.

Narrated 'Aun bin Abi Juhaifa: that he had heard his father saying, "Allah's Apostle came to us at mid-day and water was brought for his ablution. He performed ablution and led us in Zuhr and 'Asr prayers with an 'Anza planted in front of him (as a Sutra), while women and donkeys were passing beyond it." SAHIH AL_BUKHARI[Vol.1 : Book 9 : No. 478]

Although one should strive their best to avoid walking in front of one who is praying, if one were to pass beyond two or three meters in front of one who is praying, the vast majority of the scholars and jurists in Islam are of the opinion that there is no harm. And Allah alone knows the best.

Can we pray witar Wajib after Tehjud prayer?

Answer:

Narrated by Abdullah bin Umar The Prophet (saws) said, "Make Witr as your last prayer at night." SAHIH AL_BUKHARI [Volume 2, Book 16, Number 112]

So from the above guidance of our beloved prophet Mohammad (pbuh), the ‘witr’ should always be the last salah of the night. It is mustahib (highly recommended) for a Muslim to make ‘witr’ as his/her last prayer at night, so all other prayers including ‘tahjud ‘ should precede ‘witr’.for more details CLICK .And Allah alone knows the best.

Is it allowed for imam to lengthen his ruko to allow others to join salah

When someone comes late for a prayer and if an Imaam is in Rukoo and at the same time when imaam listens the sound of a late comer, he lenghthens his rukoo so that the late comer can join the rukoo,is it allowed in Islam?

Answer:

FIQ-US_SUNNAH Volume 2, Page 52: It is permitted for the imam to prolong the first rak'ah while waiting for others to join the congregation. In the same way, it is preferred for him to wait for people who are coming during the bowings and during the final sitting.

Abu Qatadah reports that the Prophet sallallahu alehi wasallam would prolong the first rak'ah and the people suspected that he did it to allow the late-comers to join the first rak'ah. Abu Sa'id says: "If the (congregational) salah was begun, one could go to al-Baqi', relieve himself, make wudu', and return and find the Prophet still in the first rak'ah for he would prolong it (first rak'ah)." This is related by Ahmad, Muslim, Ibn Majah, and an-Nasa'i.

Abu Sa'id al-Khudri reported: The noon prayer would start and one would go to al-Baqi' and after having relieved himself he would perform ablution and then come, while the Messenger of Allah (may peace be upon him) would be in the first rak'ah, because he would prolong it so much. SAHIH MUSLIM[ Book 4 : Hadith 916]

Thus from the above guidance of our beloved prophet Mohammad (pbuh) it is allowed for the imam to lengthen his first rakha or lengthen his ruko or final sitting to allow others to join the salah. And Allah alone knows the best.

Guide me regarding of making a ring of forefinger and thumb in an At-tahiyaat...is it compulsory....

Answer:

Fiqh-us-Sunnah [ 1.157 ] One should sit for the tashahud and place his hands in the following manner:

-1- Ibn 'Umar reported that when the Prophet sat for the tashahud, he would place his left hand on his left knee and his right hand upon his right knee, and he would form a ring like (fifty-three) and point with his index finger. In another narration it is reported, "He would close his hand and point with his index finger." SAHIH MUSLIM [Book 004, Number 1203]

Yahya related to me from Malik from Muslim ibn Abi Maryam that AIi ibn Abd ar-Rahman al-Muawi said, "Abdullah ibn Umar saw me playing with some small pebbles in the prayer. When I finished he forbade me, saying, 'Do as the Messenger of Allah, may Allah bless him and grant him peace, did.' I said, 'What did the Messenger of Allah, may Allah bless him and grant him peace, do?' He said, 'When he sat in the prayer, he placed his right hand on his right thigh and he closed his fist and pointed his index finger, and he placed his left hand on his left thigh. That is what he used to do.' " Malik muwatta[ Book 3 : Hadith 3.13.51 ]

-2- Wa'il ibn Hajr reported that the Prophet would place his left palm on his left thigh and knee. He would place the end of his right elbow upon his right thigh and would then close his right hand, forming a circle. In another narration it states, "He would make a circle with his middle finger and thumb and point with his index finger. Then he would raise his finger, and (Wa'il) saw him moving it to make supplications." (Related by Ahmad.)

-3- Reported az-Zubair, "When the Prophet sat for tashahud, he would place his right hand on his right thigh and his left hand on his left thigh. He would point with his middle finger, and would not look beyond his pointing." (Related by Ahmad, Muslim and anNasa'i.) This hadith shows that one is to place the right hand on the right thigh without closing the hand (making a fist), and that he is not to look beyond his pointing. The preceding three hadith are all authentic, and one may act by any of them.

Thus keeping the hand in these three ways is from Sunnah & a believer can follow any one, as they all belong to the Sunnah of our beloved prophet Mohammad (pbuh).

1. closing hand (I.e. making fist)& forming a ring

2. making a circle with middle finger and thumb(I.e. making ring by thumb & the finger next to index finger) and point with his index finger

3. Not making of a circle or a fist i.e. keeping hand in normal position. And Allah alone knows the best. LIKE US ON FACEBOOK

Between Fajar prayer and sunrise,can we offer the missed two rakaat sunnat or should we offer them only after sunrise?

Answer:

It is forbidden to pray after the Morning Prayer until the sunrise and from the sunrise until the sun has completely risen to the length of a spear above the horizon, and when the sun is at its meridian until it moves slightly to the west, and after the afternoon prayer until the sun sets.

‘Uqbah ibn ‘Aamir said: “There were the times at which the Messenger of Allaah (pbuh) forbade us to pray or to bury our dead: when the sun has clearly started to rise until it is fully risen, when it is directly overhead at midday until it has passed its zenith, and when the sun starts to set until it has fully set.” [Sahih Muslim Vol.2 Chapter 292 Hadith No.1811]

Narrated Abu Said Al Khudri: I heard Allah's Messenger (pbuh) saying, "There is no prayer after fajr prayer till the sun rises, and there is no prayer after the Asr prayer till the sun sets." [Sahih Al-Bukhari Vol.1 Hadith No.586]

Thus under normal circumstances, a Muslim should not offer Salaah after the Fajr prayer until the sun rises or after the asr prayer until the sun sets, unless there is a valid reason and requirement. For example, if after having offered his asr salaah a person enters a mosque before sunset, he can offer two raka’ahs Tahiyyat al-masjid (prayer after entering mosque) before sitting which is a recommended Sunnah.

Similarly, if a person does Tawaaf of the Ka’bah after offering Fajr salaah and before sunrise, he can offer two raka’ahs Salaatal-Tawaaf (prayer done after circumambulating the Ka’bah).

Therefore a believer should not offer his missed sunnah prayer after fajar prayer & before sunrise. And Allah alone knows the best. LIKE US ON FACEBOOK

Is it allowed in Islam to keep little children in queues(lines) in prayer along with young and old ones?

Answer:

Fiqh-us-Sunnah [1:116 ] Abdullah ibn Ghanam related that Abu Musa al-Ash'ari (r.a.) gathered together the people of his tribe saying, " O Tribe of Ash'ari, gather together, and gather your women and children to teach them how the Messenger of Allah (saws) prayed with us in Madinah." They all gathered to watch him perform ablution. After it, he waited until the sun had just passed the meridian and there was some shade, and then he made the adhan. He put the men in the row closest to him, the children in a row behind the men, and the women in a row behind the children.

Thus from the above guidance of prophet Mohammad(pbuh), the men formed the rows immediately behind the imam leading the prayer; then the rows of children (below the age of puberty) were formed after the rows of men; and then the rows of women after the children.

The prayer in congregation is not obligatory for children until they reach the age of puberty, it would be prudent for parents to encourage their children to attend the congregational prayers along with them, so that this blissful habit may be formed in their children from an early age. If there is an arrangement for the separate row of children’s then it would be preferable for the parents to convince their children’s (with love) to join the children row, so that elder believers may not get disturbed while praying.

However, if there is no separate row for children’s, then there is no harm if the parents keep their children’s along with them in the adult row. And Allah alone knows the best. LIKE US ON FACEBOOK

where to look during different positions in salah?

Answer:

Narrated Anas bin Malik: The Prophet said, "What is wrong with those people who look towards the sky during the prayer?" His talk grew stern while delivering this speech and he said, "They should stop (looking towards the sky during the prayer); otherwise their eye-sight would be taken away." SAHIH AL_BUKHARI [Book 1 : Volume 12 : Hadith 717]

Narrated 'Aisha: I asked Allah's Apostle about looking hither and thither in prayer. He replied, "It is a way of stealing by which Satan takes away (a portion) from the prayer of a person." SAHIH AL_BUKHARI [Book 1 : Volume 12 : Hadith 718]

Thus from the above guidance of our beloved prophet Mohammad (pbuh) we should abstain from seeing here or there while offering salah. The sprit of the salah is that we surrender our body, soul, mind & every organ in front of our lord.

Imam malik is of the opinion that the believer in prayer should look in the direction of qaba (qibla), while imam shafi & imam abu -hanifa( may Allah be pleased with them) are of the opinion that the believer should point his eyes where they naturally fall during the different positions while offering salah.

Thus according to this opinion:

1. While in standing position our eyes should focus on position where we prostrate.

2. While in ruku our eyes should be on the foot (where they naturally fall).

3. while in tashud our eyes naturally fall on the lap.

And this second opinion is supported by majority of the scholars. And Allah alone knows the best.

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Can we make duwa in sajda?

Answer:

Abu Hurairah reported that the Prophet (saws) said, "The servant is nearest to his Lord when he is prostrating to Him, so make supplication in this state." Muslim :: Book 4 : Hadith 979

Narrated by Abdullah ibn Abbas The Messenger of Allah (saws) said: “I have been forbidden to recite the Qur'an in the state of ‘ruku’ (bowing) and ‘sajdah’ (prostration). So far as Ruku' is concerned, extol in it the Great and Glorious Lord; and while prostrating yourselves be earnest in supplication, for it is fitting that your supplications should be answered.” Sahih Muslim[970]

Thus making supplications in the state of sajda is according to the guidance of messenger of Allah (pbuh), so a believer can make any number of supplications as the believer is closest to the Merciful Lord when he is in prostration to the Lord of the Worlds. And Allah alone knows the best.

If imaam has to go for sajda sahu and some late comer joined only the Tash-hud, and when imaam slams on right side, should the late comer also slams with imaam?

Answer:

Narrated Abu Huraira: The Prophet said, "The Imam is to be followed. Say the Takbir when he says it; bow if he bows; if he says 'Sami a-l-lahu Liman hamida', say, ' Rabbana wa-laka-l-hamd', prostrate if he prostrates and pray sitting altogether if he prays sitting." sahih al-bukhari(Volume 1, Book 12, Number 701:)

Thus if one joins the congregational prayer in its middle, and the ‘imaam’ leading the prayer makes a mistake, and at the end of the prayer the ‘imaam’ performs the ‘sajdah-sahu’ (prostration of forgetfulness), the believer who joined the prayer (even if in the middle) must follow the ‘imaam’ and do the ‘sajdah-sahu’ with the congregation. The procedure is that when the imam recite the ‘tasleems’ on right side the believer who joined the salah late should not recite ‘tasleems’ as he has to complete his missed rakahs, then if the imam performs ‘sajdah-sahu’ in this case he should follow the imam & perform ‘sajdah-sahu’. After the ‘imaam’ has recited the ‘tasleems’ to signal the end of prayer, one must then stand up and complete the rakahs which one has missed in congregation. LIKE US ON FACEBOOK

catching salah

If we catch only the rukoo(bowing) of a rakaat, is that rakaat valid?

If imaam is in rukoo(bowing) and some late one come, then shall we go directly into rukoo after Takbeer or should we first go for kayaam(standing) and then takbeer?

Answer:

Whoever joins a congregation, he should perform the opening takbir while standing and then move directly to the act that the congregation may be performing, for instance, if the congregation is prostrating one should perform the opening takbir and then join it in the prostration. However, such a person is not considered as having performed the rak'ah unless he performs the ruku' (bowing), even if he just bows and puts his hands on his knees, when the imam is finishing his ruku'.

Abu Hurairah reports that the Messenger of Allah sallallahu alehi wasallam said: "If you come to the salah and we are in sajdah, then make sajdah with us but do not count it [as a rak'ah]. And whoever 'catches' the ruku', he catches the salah." This is related by Abu Dawud, Ibn Khuzaimah in his Sahih, and by al-Hakim, who considers it sahih, in his Al-Mustadrak.

From the above guidance of our beloved prophet it is clear that If the imam leading the congregation prayer has completed his ‘ruku’, raised his head & declared ‘sameh allaholeman hameda’, the one who joins the congregation at this stage should make the ‘takbir’ & stand along with the congregation, but he would have deemed to miss that rakah which he should complete at the end of prayer.

But if imam is still in the ruku when one joins the congregation & he is able to catch the ruku then he does not have to repeat that particular raka.

Your Question: If we catch only the rukoo(bowing) of a rakaat, is that rakaat valid?

Yes , our prophet mohammad(pbuh) said: And whoever 'catches' the ruku', he catches the salah.

Your Question: If imaam is in rukoo(bowing) and some late one come, then shall we go directly into rukoo after Takbeer or should we first go for kayaam(standing) and then takbeer?

Whoever joins a congregation, he should perform the opening takbir while standing and then move directly to the act that the congregation may be performing. And Allah knows the best. LIKE US ON FACEBOOK

The Opening Supplication in prayers

Answer:

Fiqs-sunnah Volume 1, Page 132a:

It is preferred (sunnah) for the person to begin his prayer with one of the supplications that the Prophet, upon whom be peace, used to begin his prayers. This occurs after the opening takbir and before the recitation of al-Fatihah. Some of the supplications that have been related are:

-1. Reported Abu Hurairah, "When the Prophet, upon whom be peace, made the opening takbir, he would be quiet for a little while before his recitation. I asked him, 'O Messenger of Allah, may my father and mother be sacrificed for you, why are you quiet between the (opening) takbir and your recitation? What do you say (at that time)?' He said, 'I say, O Allah, make the distance between me and my sins as far as you have made the distance between the East and the West. O Allah, cleanse me of my sins as a white garment is cleansed of dirt. O Allah, purify me from my sins by snow, rain and hail." (Related by al-Bukhari, Muslim, Abu Dawud, an-Nasa'i and Ibn Majah.)

-2. Reported 'Ali, that when the Prophet stood for prayer, he would make the takbir and then say, "I have turned my face to the one who created the heavens and the earth as a sincere submissive (person), and I am not one of the polytheists. My prayers, my sacrifice, my life and my death are all for Allah, the Lord of the Worlds. He has no partner. That is what I have been ordered and I am of those who submit. O Allah, you are the King and there is no Lord besides You. You are my Lord and I am Your slave. I have wronged my soul and You are aware of my sins, so forgive all of my sins. No one forgives sins save You. Guide me to the best character. No one can guide to the best of that save You. Turn me away from its evil, and no one can turn me from its evil save You. At your beck and call, all the good is in Your hands and evil is not to You. And I am for You and to You are the blessings and the exaltedness. I seek your forgiveness and return unto You." (Related by Ahmad, Muslim, at-Tirmizhi, Abu Dawud and others.)

-3- It is related that 'Umar used to say, after the beginning takbir, "Glory be to You, O Allah, and to You is the praise. Blessed is Your name and most high is Your honor. There is no Lord besides You." This hadith is related by Muslim with a broken chain. Ad-Daraqutni traces it back to the Prophet and back to 'Umar.

Commenting on it, Ibn al-Qayyim says, "It has been authenticated that 'Umar began with that in the place (of the preceding prayer) of the Prophet, upon whom be peace. He would recite it aloud and teach it to the people. And owing to that fact, it is considered to have its source with the Prophet, upon whom be peace. For that reason, Imam Ahmad says, "I act by what has been related from 'Umar. If a person begins with something that has been related, it is good."

-4- 'Asim ibn Humaid asked 'Aishah how the Prophet, upon whom be peace, began his late-night prayers. She replied, "You have asked me about something that no one before you has asked. When he would stand for prayer, he would make the takbir ten times (after the opening takbir), and then say 'Al-hamdu lillah' ten times. He would then ask forgiveness ten times, and then would say, "O Allah, forgive me, guide me, provide for me, sustain me and give me refuge from a constraining place on the Day of Resurrection." (Related by Abu Dawud, an-Nasa'i and Ibn Majah.)

-5- 'Abdurahman ibn 'Auf asked 'Aishah how the Prophet, upon whom be peace, began his prayer when he would pray during the night. She said, "When he would get up during the night, he would begin his prayer with, 'O Allah, Lord of Gabriel, Mikhail and Israfil, Creator of the heavens and the earth, Knower of the Unseen and the Seen. You will judge between Your slaves concerning matters wherein they differ. Guide me to the truth in those matters wherein they differ by Your permission, for You guide whom You will to the straight path." (Related by Muslim, Abu Dawud, at- Tirmizhi, anNasa'i and Ibn Majah.)

-6- Nafa' ibn Jubair ibn Mut'am related from his father who said, "I heard the Messenger of Allah say in his voluntary prayer, 'Allahu akbar kabeera' three times, 'al-Hamdu lillah katheera' three times, 'Subhanallahi bukratan wa asila' three times, and then 'O Allah, I seek refuge in You from Satan the accursed and from his pricking, spittle and puffing.' I said, 'O Messenger of Allah, what are his pricking, spittle and puffing?' He said, 'His pricking is the insanity by which he takes the children of Adam. His spittle is arrogance, and his puffing is (evil) poetry." (Related by Ahmad, Abu Dawud, Ibn Majah and Ibn Hibban.)

-7- Ibn 'Abbas related that when the Prophet, upon whom be peace, got up for the night prayer, he would say, "O Allah, to You is the praise. You are the support of the heavens and the earth and whatever is therein. To You is the praise. You are the light of the heavens and the earth and whatever is therein. To You is the praise. You are the Truth. Your promise is true. The meeting with You is true. Your speech is true. Paradise is true. Hell-fire is true. Your prophets are true. Muhammad is true. The hour is true. O Allah, to You have I submitted, and in You have I believed. In You I put my trust, and to You do I come. For You do I dispute, and to You is the judgement. Forgive me my earlier and later sins, and what has been private and public. You are the predecessor and the successor. There is no god except You. There is no lord other than You. There is no power or might except in Allah." This hadith is related by al-Bukhari, Muslim, Abu Dawud, at- Tirmizhi, an-Nasa'i, Ibn Majah and Malik. In Abu Dawud's version, the Prophet, upon whom be peace, said that after the opening takbir.

-8- It is a preferred act for the one in prayer to seek refuge from Satan between his opening supplication and his Qur'anic recitation. Allah says, "When you recite the Qur'an, seek refuge in Allah from the outcast Satan." In the preceding hadith of Nafa' ibn Jubair, the Prophet is reported to have said, "O Allah, I seek refuge in you from Satan, the outcast." Said Ibn al- Munzhir, "It has been related from the Prophet, upon whom be peace, that he would say, 'I seek refuge in Allah from Satan, the outcast' before reciting."

-9- It is sunnah to say ,"I seek refuge in..." silently. In al-Mughni, it states, "One should say the seeking of refuge silently and not aloud, and I do not know of any difference of opinion on that point." But ash-Shaf'i was of the opinion that one may choose between saying it silently or aloud in those prayers recited aloud. It has been related that Abu Hurairah recited aloud, but this report has a weak chain.

-10- The seeking of refuge is to be done in the first rak'ah only. Reported Abu Hurairah, "When the Prophet, upon whom be peace, would get up for the second rak'ah, he would begin with 'al-Hamdu lillahi, rabb ul -'aalimeen', without having any period of silence." (Related by Muslim.)

Speaking of it, Ibn al-Qayyim says, "The jurists differ over whether or not that is a time to say, 'I seek refuge...' But they agree that it is not a place to make the opening supplication. On the former point, there are two opinions, both of them related from Ahmad. Some of his companions concluded that either the prayer is only one recitation, so it is sufficient just to seek refuge once, or that each recital is a recital by itself that requires the seeking of refuge. They do not dispute the fact that the opening supplication is for the whole prayer. It is sufficient to seek refuge only once, as it is apparent from the authentic hadith." Then he mentions the preceding hadith of Abu Hurairah, and says, "It is sufficient just to make one opening supplication, since there is no real break between the recital of the prayer. The only thing that is between them is the remembrance of Allah, and so on. Therefore, it will be considered as one recital. Ash Shaukani has the final word, and says, 'It is best just to do what has been related from the sunnah, and that is to seek refuge in the first rak'ah only."

thus it is clear from the above guidance of prophet mohammad(pbuh), that it is sunnah to recite the supplications or (sana) after the opening takbir & before the recitation of Al-fathia, & it is to be recited only in the first raka.all the scholars agree on this that it is preferd sunnah to recite this supplication,so we should strive to follow every sunnah of our beloved prophet(pbuh) as allah says in the QURAN:

“There is indeed the best model for you in the Messenger of Allah, for every such person looks forward to Allah and the Last Day, and remember Allah much”. Quran [33:21].

"And whatever the Messenger gives you, take it, and whatever he forbids you, leave it. And fear Allah: truly Allah is severe in punishment. " [Qur'an 59:7]

however if a believer forgets to recite this supplication, his prayer will be considerd valid, AND ALLAH KNOWS THE BEST. LIKE US ON FACEBOOK

Is it necessary also for muqtadis to recite Taqbir(Allahu Akbar) after imaam in a prayer?

Answer:

It is sunnah to make the takbir upon every rising, lowering, standing or sitting, except when one comes up from bowing, in which case one should say, "Allah hears him who praises Him”

Abu Huraira reported: When the Messenger of Allah (may peace be upon him) got up for prayer, he would say the takbir (Allah-o-Akbar) when standing, then say the takbir when bowing. then say:" Allah listened to him who praised him," when coming to the erect position after bowing, then say while standing:" To Thee, our Lord, be the praise", then recite the takbir when getting down for prostration, then say the takbir on raising his head, then say the takbir on prostrating himself, then say the takbir on raising his head. He would do that throughout the whole prayer till he would complete it, and he would say the takbir when he would get up at the end of two rak'as after adopting the sitting posture. Abu Huraira said: My prayer has the best resemblance amongst you with the prayer of the Messenger of Allah (may peace be upon him). SAHIH AL-MUSLIM[Book 004, Number 0765]

Narrated Imran bin Husain: I offered the prayer with 'Ali in Basra and he made us remember the prayer which we used to pray with Allah's Apostle. 'Ali said Takbir on each rising and bowing. SAHIH AL-BUKHARI[Volume 1, Book 12, Number 751]

Narrated 'Ikrima: I saw a person praying at Muqam-lbrahim (the place of Abraham by the Ka'ba) and he was saying Takbir on every bowing, rising, standing and sitting. I asked Ibn 'Abbas (about this prayer). He admonished me saying: "Isn't that the prayer of the Prophet?" SAHIH AL-BUKHARI[Volume 1, Book 12, Number 754]

Thus it is clear from the above guidance of mohammad(pbuh) that we should say takbir when we move from one position to another in prayer & even if we are praying behind an imam or alone.

If we missed some rakaats of some prayer behind an imaan, after completion of prayer, how we will start the prayer?

Answer:

Fiqh-us-Sunnah :Volume 2, Page 54a: Catching up with imam or the congregation Whoever joins a congregation, he should perform the opening takbir while standing and then move directly to the act that the congregation may be performing, for instance, if the congregation is prostrating one should perform the opening takbir and then join it in the prostration. However, such a person is not considered as having performed the rak'ah unless he performs the ruku' (bowing), even if he just bows and puts his hands on his knees, when the imam is finishing his ruku'.

Abu Hurairah reports that the Messenger of Allah sallallahu alehi wasallam said: "If you come to the salah and we are in sajdah, then make sajdah with us but do not count it [as a rak'ah]. And whoever 'catches' the ruku', he catches the salah."

This is related by Abu Dawud, Ibn Khuzaimah in his Sahih, and by al-Hakim, who considers it sahih, in his Al-Mustadrak.

Thus in the light of above guidance of prophet mohammad (pbuh), when ever one joins congregation prayer in progress, one should stand & declare opening ‘takbir’, & then immediately & directly move to the act in which the congregation is. I,e if the congregation is in ‘sajda’ then he should also goto to ‘sajda’.

Narrated Abu Huraira: Allah's Apostle said, "Whoever could get one Rak'a of a prayer, (in its proper time) he has got the prayer." SAHIH AL-BUKHARI[Volume 1, Book 10, Number 554]

When the imam finishes the prayer by saying taslim (salam) on both sides then you should get up to complete the missed raka’s. but remember one thing that you should sit for “atayyatu” after every two rakas, to complete the prayer.

Can we pray Missed Prayers?

How can we pray the missed prayers of recently prayers and past missed prayers , is there any special way of offering them?

Answer

Allah says in the Quran:

Verily, the prayer is enjoined on the believers at fixed hours.[Quran 4:103]

So it is obligatory for a Muslim to pray five time prayers on the fixed times, how ever if a Muslim brother forgets or misses a prayer for a valid reason then he should pray it as he remembers or as soon as possible. The prophet Mohammad(pbuh) said:

Narrated Anas: The Prophet said, "If anyone forgets a prayer he should pray that prayer when he remembers it. There is no expiation except to pray the same." Then he recited: "Establish prayer for My (i.e. Allah's) remembrance." (20.14). SAHIH AL-BUKHARI[Volume 1, Book 10, Number 571]

Narrated Jabir bin 'Abdullah: On the day of Al-Khandaq (the battle of trench.) 'Umar bin Al-Khattab came cursing the disbelievers of Quraish after the sun had set and said, "O Allah's Apostle I could not offer the 'Asr prayer till the sun had set." The Prophet said, "By Allah! I, too, have not prayed." So we turned towards Buthan, and the Prophet performed ablution and we too performed ablution and offered the 'Asr prayer after the sun had set, and then he offered the Maghrib prayer. SAHIH AL- BUKHARI[Volume 1, Book 10, Number 570]

Narrated 'Abdullah bin Abi Qatada: My father said, "One night we were traveling with the Prophet and some people said, 'We wish that Allah's Apostle would take a rest along with us during the last hours of the night.' He said, 'I am afraid that you will sleep and miss the (Fajr) prayer.' Bilal said, 'I will make you get up.' So all slept and Bilal rested his back against his Rahila and he too was overwhelmed (by sleep) and slept. The Prophet got up when the edge of the sun had risen and said, 'O Bilal! What about your statement?' He replied, 'I have never slept such a sleep.' The Prophet said, 'Allah captured your souls when He wished, and released them when He wished. O Bilal! Get up and pronounce the Adhan for the prayer.' The Prophet performed ablution and when the sun came up and became bright, he stood up and prayed." SAHIH AL-BUKHARI[Volume 1, Book 10, Number 569]

Allah says in the quran:

“God wants for you ease, He does not want for you difficulty” (2:185).

Nonetheless, missed prayers should be made up immediately, since obligations should be carried out immediately. When the Prophet (peace be upon him) missed the `Asr prayer, he prayed it first then prayed the Maghrib prayer.

However, if someone thinks that he will be unable to pray the current prayer on time or that he will miss the Jumu`ah prayer or miss the opportunity to pray a prayer in congregation if he prays the missed prayer first, he should pray the current prayer first and then make up the missed prayer.

How ever if someone deliberately misses the prayer then he has done a big sin, he should Make up all the missed prayers and should pray for forgiveness and should not miss the prayer deliberately in future. No matter for how long he has missed prayers he should pray them. And Allah Knows The Best. LIKE US ON FACEBOOK

Is Tahiyat-ul-Masjid prayers(salat) forbidden during the times when it is forbidden to offer any salat?

Answer:

There are differences among the scholars concerning this matter. The correct opinion is that Tahiyat al-masjid is permitted at all times, even after Fajr and after ‘Asr, because of the general applicability of the this hadeeth.

Yahya related from Malik, from amir Ibn Abdullah Ibnaz- Zubayr, from Amr ibn Sulaymaz-zuraqi, from abu Qatadaal -Ansari that the messenger of allah(pboh) said, when ever you enter the masjid, you should pray two rakahs (Tahiyat-ul-Masjid) before you sit down [Al-Muwatta Hadith 9.60]

Here are some of the hadith which clearly show that it is forbidden to pray after fajir or asar.

Narrated 'Umar: "The Prophet forbade praying after the Fajr prayer till the sun rises and after the 'Asr prayer till the sun sets." Sahih Al-Bukhari [Volume 1, Book 10, Number 555 ]

Narrated Hisham's father: Ibn 'Umar said, "Allah's Apostle said, 'Do not pray at the time of sunrise and at the time of sunset.' " Ibn 'Umar said, "Allah's Apostle said, 'If the edge of the sun appears (above the horizon) delay the prayer till it becomes high, and if the edge of the sun disappears, delay the prayer till it sets (disappears completely).' " Sahih Al-Bukhari [Volume 1, Book 10, Number 557: ]

Narrated Abu Huraira: Allah's Apostle forbade two kinds of sales, two kinds of dresses, and two prayers. He forbade offering prayers after the Fajr prayer till the rising of the sun and after the 'Asr prayer till its setting. He also forbade "Ishtimal-Assama" and "al-Ihtiba" in one garment in such a way that one's private parts are exposed towards the sky. He also forbade the sales called "Munabadha" and "Mulamasa." " Sahih Al-Bukhari [Volume 1, Book 10, Number 558: ]

Narrated Ibn 'Umar: Allah's Apostle said, "None of you should try to pray at sunrise or sunset." Sahih Al- Bukhari [Volume 1, Book 10, Number 559: ]

Narrated Abu Sa'id Al-Khudri: I heard Allah's Apostle saying, "There is no prayer after the morning prayer till the sun rises, and there is no prayer after the Asr prayer till the sun sets." Sahih Al-Bukhari [Volume 1, Book 10, Number 560: ]

Contrary to this, the Prophet (pbuh) used to pray two raka’ahs after asr prayer as related in many of the authentic traditions. However, it is important for us to note that whenever we perceive a difference between Qaul (command) and Amal (action) of the Prophet (pbuh), then according to the rule of fiqh, command takes precedence over the action

Narrated 'Aisha: By Allah, Who took away the Prophet. The Prophet never missed them (two Rakat) after the 'Asr prayer till he met Allah and he did not meet Allah till it became heavy for him to pray while standing so he used to offer most of the prayers while sitting. (She meant the two Rakat after Asr) He used to pray them in the house and never prayed them in the mosque lest it might be hard for his followers and he loved what was easy for them . Sahih Al-Bukhari [Volume 1, Book 10, Number 564: ]

Narrated Hisham's father: 'Aisha (addressing me) said, "O son of my sister! The Prophet never missed two prostrations (i.e. Rakat) after the 'Asr prayer in my house." Sahih Al-Bukhari [Volume 1, Book 10, Number 565: ]

Narrated 'Aisha: Allah's Apostle never missed two Rakat before the Fajr prayer and after the Asr prayer openly and secretly. Sahih Al-Bukhari[ Volume 1, Book 10, Number 566: ]

Narrated 'Aisha: Whenever the Prophet come to me after the 'Asr prayer, he always prayed two Rakat. Sahih Al-Bukhari [Volume 1, Book 10, Number 567: ]

Thus under normal circumstances, a Muslim should not offer Salaah after the Fajr prayer until the sun rises or after the asr prayer until the sun sets, unless there is a valid reason and requirement. As for prayers for which there is a reason, such as “greeting the mosque” (tahiyyat al-masjid) or the two rakahs after wudoo or the two rakahs after tawaaf and so on, they may be offered at any time. But the obligatory prayers can not be offered during forbidden times.And ALLAH Knows The Best LIKE US ON FACEBOOK

Is it permissible to offer Nafil Salaah after Witr Salaah?

Question.

Is it true that my last prayer should be witr or is this merely recommended as a prudent course of action by the Prophet (saw). Once I pray witr after Isha and later I want to pray Nafil, can I do so?

Answer.

It is Mustahab (i.e. highly recommended) for a Muslim to make witr as his/her last prayer at night since the traditions of the Prophet (pbuh) exhort the Muslims to do so.

Narrated NafiIbn 'Umar said, "While the Prophet was on the pulpit, a man asked him how to offer the night prayers. He replied, 'Pray two Rak’ahs at a time and then two and then two and so on, and if you are afraid of the dawn (the approach of the time of the Fajr prayer) pray one Rak’ah and that will be the witr for all the Rak’ahs at which you have offered’." [Sahih Al-Bukhari Vol.1 Hadith No.472]

Narrated Abdullah bin UmarThe Prophet (pbuh) said, "Make Witr as your last prayer at night." [Sahih Al-Bukhari Vol.2 Hadith No.998]

However, this command of the Prophet (pbuh) is in the sense of it being preferable, and not obligatory, because it is proven in the Ahadith that the Prophet (pbuh) sometimes prayed two rak’ahs (units) after Witr whilst sitting down.

Abu Salamah asked ‘Aisha about the prayer of the Messenger of Allah (pbuh). She said: “He observed thirteen rak’ahs (in the night prayer). He observed eight rak’ahs and would then observe witr and then observe two rak’ahs sitting, and when he wanted to bow He stood up and then bowed down, and then observed two rak’ahs in between the Adhan and Iqamah of the dawn prayer”. [Sahih Muslim Vol.1 Chapter 261 Hadith No.1608]

The Prophet (pbuh) prayed two rak’ahs after witr in order to demonstrate that it is permissible to pray nafil after witr. He did not always pray nafil after witr, rather he did that only a few times.

If one prays Witr in the beginning of the night, after that Allah (swt) enables him/her to pray qiyaam, then one can pray two by two but he/she does not have to repeat Witr, because the Prophet (pbuh) said, “There cannot be two Witrs in one night.” [Sunan Abu Dawood Vol.1 Chapter 495 Hadith No.1434]. And Allah Knows the Best.

Raising one's hands during salaah

Question:

A few people in our locality raise their hands before and after doing ‘Rukoo’. Is it a correct act while praying?

Answer:

In addition to raising one’s hands in prayer when pronouncing Takbir al-Ihraam (the first Takbir), it is Mustahab (i.e. a recommended act) to raise one’s hands at three other times during Salaah (the Muslim prayer): (i) just before bowing inRukoo’, (ii) when rising from Rukoo’ and (iii) when standing up after the first Tashahhud. The reports of raising of the hands are ‘mutawaatir’, which means they are reported by so many narrators to so many that it is inconceivable that they could all have agreed on a lie.

Narrations:

Whenever Ibn 'Umar started the prayer with Takbir, he used to raise his hands: whenever he bowed, he used to raise his hands (before bowing) and he also used to raise his hands on saying, "Sami a-l-lahu Liman hamida", and he used to do the same on rising from the second Rak'a (for the 3rd Rak'a). Ibn 'Umar said: "The Prophet used to do the same." [Sahih Al-Bukhari Vol.1 Hadith No.739]

Imam al-Bukhari (may Allah have mercy on him) wrote a separate book on this issue, which he called ‘Juz’ fi Raf’ al-Yadayn’(Section on Raising the Hands), in which he proved that the hands should be raised at these points in the prayer.

Raising the hands in prayer was a well-known practice amongst the companions of the Prophet (pbuh). Imam al-Bukhari said: “Al-Hasan and Humayd ibn Hilaal said: ‘The Companions of the Messenger of Allah (pbuh) all used to raise their hands, without exception.” [Juz’ raf’ al-yadayn, page 26].

There are no less than four Ahadith in Sahih Al-Bukhari and six in Sahih Muslim with respect to raising the hands before and after Rukoo’ (bowing), besides several other authentic traditions in other Ahadith compilations.

The traditions of not raising hands at these instances are classified as da’eef (weak) by the scholars of Hadith. It is important for us to remind ourselves that once the Sunnah of the Prophet (pbuh) becomes clear to a person, it is not permissible for him/her to ignore it in favour of the opinion of anyone, since we all are Ummatis and followers of the Prophet (pbuh).

Hence, a Muslim should not fail to raise his hands at the points in prayer described in the Sunnah. Every Muslim should strive to make his prayer like the prayer of the Prophet (pbuh) who said, “Pray as you have seen me praying.” [Sahih Al-Bukhari Vol.1 Hadith No.631]. And Allah knows the best.