Juristic Rulings Relevant to Purification, Prayer, and Funerals - الصفحة 2

06-28-2021

Chapter Two
Prayer :
- Importance and Merit
- Manner of Prayer
- Prostration of Forgetfulness
- Prostration of Recitation
- Prayer and Fasting of Travelers
- Illness and what the ill person should be aware of
- How an ill person purifies himself, prays, and fasts
- Voluntary Prayer
- Prohibited times of prayer
- Ruling on person who does not pray
- Repentance
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06-28-2021

Prayer
Importance and Merit:
Prayer is the second pillar of Islam and the most crucial pillar after the two testimonies of faith.Anyone who denies its obligation is a disbeliever because he has belied Allah, His Messenger, and the consensus of Muslims.As for the one who affirmed its obligation but neglects it and abandons it, there is difference of opinion among scholars regarding his situation,but the preponderant view is that he is a disbeliever in a way that takes him out of the fold of Islam.Prayer is a connection between the servant and his Lord.The Prophet (may Allah’s peace and blessings be upon him) said: “When one of you prays, he is privately conversing with his Lord.”In a Qudsi hadith, Allah Almighty said: “I have divided prayer between Myself and My slave into two halves, and My slave shall have what he asks for. When the slave says: Al-hamdu lillahi rabb al-‘ؤپlamؤ«n (All praise is due to Allah, Lord of the worlds), Allah Almighty says: My slave has praised Me. And when he says: Ar-Rahmؤپn ar-Rahؤ«m (the Most Compassionate, Most Merciful), Allah says: My slave has extolled Me. And when he says: Mؤپliki yawm ad-dؤ«n (Master of the Day of Judgment), Allah says: My slave has glorified Me. And when he says: Iyyؤپka na‘budu wa iyyؤپka nasta‘ؤ«n (You alone we worship and You alone we ask for help), He says: This is between Me and My slave, and My slave shall have what he asks for. And when he says: Ihdina as-sirؤپt al-mustaqؤ«m, sirؤپt alladhؤ«na an‘amta ‘alayhim ghayr al-maghdإ«bi ‘alayhim wa la ad-dؤپllؤ«n (Guide us along the Straight Path, the Path of those You have blessed — not those You are displeased with or those who are astray), He says: This is for My slave, and My slave shall have what he has asked for.”
Prayer is a garden of worship full of everything beautiful. At its onset, Takbؤ«r initiates it, followed by recitation of the speech of Allah during standing, exaltation of Allah during bowing, praise of Allah after rising from bowing, glorification and supplication to Allah during prostration,Tashahhud and supplication during sitting, and ending with salutation of peace.
Prayer provides aid amidst ordeals and deters one from indecency and wrongdoing;Allah Almighty said: {And seek help through patience and prayer} [Al-Baqarah: 45]And: {Recite [O Muhammad] what has been revealed to you of the Book and establish prayer. Indeed, prayer prohibits immorality and wrongdoing.} [Al-‘Ankabإ«t: 45]Prayer is the light for the believers in their graves and resurrection;the Prophet (may Allah’s peace and blessings be upon him) said: “Prayer is light,”and: “Whoever guards it, it will be light for him, an argument [in his favor], and salvation on the Day of Judgment.”Prayer is delight and joy for the believers;the Prophet (may Allah’s peace and blessings be upon him) said: “The delight of my eye is in prayer.”Prayer is a means whereby sins are erased and wrongdoings are expiated;the Prophet (may Allah’s peace and blessings be upon him) said: “Say, if there were a river at the door of one of you in which he bathes five times a day, would any soiling remain on him?” They replied: “No soiling would remain on him.” He said: “That is the example of the five (obligatory) prayers. Allah obliterates sins therewith.”He (may Allah’s peace and blessings be upon him) also said: “The five (daily) prayers and the Friday prayer to the next Friday prayer are expiation of the sins committed in between them, so long as major sins are avoided.”And: “Praying in congregation is twenty-seven degrees better than praying alone.”[Reported by Ibn ‘Umar from the Prophet (may Allah’s peace and blessings be upon him)]And Ibn Mas‘إ«d (may Allah be pleased with him) said: “He who likes to meet Allah tomorrow (i.e. on the Day of Judgment) as a Muslim, should observe those prayers when the call to prayer is made,for Allah has legislated for your Prophet the ways of right guidance, and these (the prayers) are among the ways of right guidance. If you prayed in your houses, like this man who did not attend prayer (in the mosque) and performed prayer in his house, you would be abandoning the Sunnah of your Prophet;and if you abandoned the Sunnah of your Prophet, you would go astray. There is no man who purifies himself, and does it well, and comes to the mosque and prays, but for every step he takes, Allah raises him in status one degree thereby and takes away one of his sins.I have seen the time when no one stayed behind except a hypocrite known for his hypocrisy. A man would be brought swaying (on account of weakness), supported by two men on his sides till he was set up in a row (in the mosque).”Humility in prayer is to have a conscious mindful heart during prayer. Guarding that state of humility is one of the causes of success and admission to Paradise.Allah Almighty said: {Successful indeed are the believers. They who are during their prayer humbly submissive. And they who turn away from ill speech. And they who are observant of Zakah. And they who guard their private parts, except from their wives or those their right hands possess, for indeed, they will not be blamed. But whoever seeks beyond that, then they are the transgressors. And they who are to their trusts and promises attentive. And they who carefully maintain their prayers. Those are the inheritors. Who will inherit the highest level of Paradise. They will abide therein eternally.} [Al-Mu’minإ«n: 1-11]The two principle conditions for the acceptance of prayer are sincerity to Allah Almighty therein and performing it in consistency with the Sunnah;the Prophet (may Allah’s peace and blessings be upon him) said: “Verily, the reward of deeds depends upon the intentions; and, indeed, each one will be rewarded according to his intention.”And he said: “Pray as you have seen me pray.”
Definition of Prayer:
It is to worship Allah by standing, sitting, bowing, and prostrating while reciting Dhikr [mention of Allah] in a specific manner. Before starting to pray, the conditions that precede prayer must be fulfilled, like purification, covering the parts of the body that must be covered in prayer, and the start of its time if it is one of the timed prayers.

06-28-2021

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Manner of Prayer
Once those conditions are met and the individual is ready to pray, he should do the following [in succession]:
1) He faces the Qiblah (direction of prayer towards Makkah) with his entire body without any deviation or turning head.
2) He makes the intention to perform the due prayer in his heart without pronouncing the intention audibly.
3) He makes the opening Takbؤ«r by saying 'Allahu Akbar' (Allah is the Most Great) while raising his hands up to the level of his shoulders or his earlobes.
4) He places his right palm on the back of his left hand over his chest.
5) He opens the prayer with the following supplication: “Allؤپhumma bؤپ‘id bayni wa bayna khatؤپyaya kama bؤپ‘adta bayna al-mashriqi wal-maghrib. Allؤپhumma naqqini min khatؤپyaya kama yunaqqa ath-thawbu al-abyadu min ad-danas. Allؤپhumma ighsilni min khatؤپyaya bilmؤپ’i wath-thalji wal-barad” (O Allah, distance me from my sins as You have distanced the east from the west. O Allah, purify me from my sins as a white garment is purified from dirt. O Allah, wash out my sins with water, snow, and hail).
6) Or he says: “Subhؤپnak Allؤپhumma wa bihamdika wa tabؤپrak-asmuk wa ta‘ؤپla jadduka wa la ilؤپha ghayruk” (Glory be to you, O Allah, and all praises are due unto You, and blessed is Your name, and high is Your majesty, and none is worthy of worship but You).
7) He then seeks refuge by saying: “I seek refuge in Allah from the cursed devil.”
8) He says 'In the name of Allah' and recites the chapter of al-Fؤپtihah in full, followed by saying ؤ€mؤ«n (Amen), which means: O Allah, accept [the supplication].
9) He recites whatever he can from the Qur’an, and recites at length in the Fajr prayer.
10) He then bows in veneration of Allah while saying 'Allahu Akbar' and raising the hands up to shoulder level. It is recommended that he bends his back, keeping his head at the same level of his back, and places his hands on his knees with spread out fingers.
11) He says during bowing 'Subhؤپna Rabbi al-Azؤ«m' (Glory be to my Lord, the Majestic) three times. It is also good if he adds the following supplication: “Subhؤپnaka Allؤپhumma Rabbana wa bihamdika, Allؤپhumm-ighfir li” (Glory be to You, O Allah Our Lord, and praise. O Allah, forgive me),” and “Subbإ«hun Quddإ«sun Rabb-ul-malؤپ’ikati war-rإ«h”(Most Glorious, Most Holy, Lord of the angels and of the Spirit).
12) He raises his head from bowing while saying: “Sami‘ allahu liman hamidah (Allah hears those who praise them),” and raising his hands to shoulder level.
13) The person led in prayer does not say: “Sami‘ allahu liman hamidah”. Instead, he says: “Rabbanaa, wa laka al-hamd” (Our Lord, and Praise be to You).
14) After raising his head from bowing, he says: “Allahumma rabbana laka al-hamdu mil’a as-samؤپwؤپti wal-ardi wa mil’a ma shi’ta min shay’in ba‘d” (Our Lord, praise is due to You, (praise) that fills the heavens and the earth, that fills what exists between them, and that fills anything You desire afterward). It is good if he adds the following supplication: “Ahl ath-thanؤپ’i wal-majd, ahaqqu ma qؤپl al-‘abd wa kulluna laka ‘abd. Allahumma la mani‘a lima a‘tayta wa la mu‘tiya lima mana‘ta wa la yanfa‘u dhal-jaddi minka al-jadd” (O Worthy of praise and glory, that is the most truthful thing to be said by a slave and we all are slaves to You. There is none who can withhold what You give, and none can give what You withhold, and the greatness of the great will be of no avail to them against You).
15) He then performs the first prostration to Allah with humility while saying 'Allahu Akbar' as he goes down to prostrate. One must prostrate on seven body parts: the forehead along with the nose, the two palms, the two knees, and the tips of both feet. He must keep his arms away from his sides and not rest his forearms on the ground, and his fingertips should face the prayer direction.
16) He says during prostration: “Subhؤپna rabbi al-A‘la” (Glorified is my Lord, the Most High) three times. It is good if he adds the following supplication: “Subhؤپnaka Allؤپhumma Rabbana wa bihamdika, Allؤپhumm-ighfir li” (Glory be to You O Allah, Our Lord, and praise. O Allah, forgive me); and: “Subbإ«hun Quddإ«sun Rabb-ul-malؤپ’ikati war-rإ«h” (Most Glorious, Most Holy, Lord of the angels and of the Spirit).
17) He raises his head from prostration while saying: 'Allahu Akbar'.
18) He then sits between the two prostrations on the left foot while erecting the right foot in an upright position. He places the right hand on the edge of the right thigh just before the knee then retracts the small finger and ring finger and raises the index finger and moves it while supplicating. He joins the tip of the thumb with the tip of the middle finger to form a circle; and he places the left hand, with spread out fingers, on the edge of the left thigh just before the knee.
19) He says in the sitting between the two prostrations: “Allؤپhumma ighfir li, warhamni, wahdini, warzuqni, wa ؤپfini, wajburni” (O Allah, forgive me, have mercy on me, guide me, give me provision, give me support, and protect me).
20) Then he prostrates the second prostration with humility to Allah in exactly the same manner as the first with regards to what is said and what is done, and he says “Allahu Akbar” when transitioning to prostration.
21) He rises from the second prostration while saying 'Allahu Akbar' and performs the second Rak‘ah (unit of prayer) in exactly the same manner with regards to what is said and what is done except that he does not say the opening supplication.
22) He sits after ending the second Rak‘ah while saying 'Allahu Akbar', and the manner of sitting is the same as that between the two prostrations,
23) and he reads the following Tashahhud: “At-Tahiyyؤپtu lillahi wa as-salawؤپtu wa at-tayyibؤپt. As-Salؤپmu ‘alayka ayyuha an-Nabiyy wa rahmatullahi wa barakؤپtuh. As-Salؤپmu ‘alayna wa ‘ala ‘ibؤپdillah as-sؤپlihؤ«n. Ashhadu an la ilaha illa Allah, wa ashhadu anna Muhammadan Abduhu wa rasإ«luh. Allahumma salli ‘ala Muhammadin wa ‘ala ؤ€li Muhammad, kama sallayta ‘ala Ibrahim wa ‘ala ؤ€li Ibrahim; innaka Hamؤ«dun Majؤ«d. Allahumma bؤپrik ‘ala Muhammadin wa ‘ala ؤ€li Muhammad, kama bؤپrakta ‘ala Ibrahim wa ‘ala ؤ€li Ibrahim; innaka Hamؤ«dun Majؤ«d” (Greetings are due to Allah and prayers and good things. May the peace, mercy, and blessings of Allah be upon you, O Prophet. Peace be upon us and upon the righteous slaves of Allah. I bear witness that there is no true god but Allah, and I bear witness that Muhammad is His slave and Messenger. O Allah, bestow Your peace upon Muhammad and upon the family of Muhammad as You bestowed Your peace upon Ibrahim and upon the family of Ibrahim; indeed, You are Praiseworthy, Glorious. O Allah, bestow Your blessings upon Muhammad and upon the family of Muhammad as You bestowed Your blessings upon Ibrahim and upon the family of Ibrahim; indeed, You are Praiseworthy, Glorious. O Allah, I seek refuge with You from the punishment of the Hellfire, the punishment of the grave, the trials of life and death, and the trial of the Anti-Christ).
24) Then he supplicates Allah with what he wishes of good for himself in this life and the hereafter;
25) and finally he makes Taslؤ«m by turning his head to the right and saying: “As-salؤپmu ‘alaykum wa rahmatullؤپh” (Peace be upon you and the mercy of Allah); and he does the same to the left.
If it is a three-Rak‘ah or four-Rak‘ah prayer, he stops at the end of the first Tashahhud; i.e. after saying “I bear witness that there is no true god but Allah, and I bear witness that Muhammad is His slave and Messenger;”
then he stands up while saying 'Allahu Akbar' and raising his hands to the level of his shoulders,
then he performs the rest of the prayer in the same manner he performed the second Rak‘ah except that he only recites Al-Fؤپtihah.
He then sits in the 'Tawarruk' position by resting the left posterior on the ground with his right foot placed vertically with toes pointing towards the direction of prayer and the left foot on its side emerging from under the right leg. He places his hands on his thighs in the same manner as in the first Tashahhud.
In this sitting, he reads the Tashahhud in full,
31) and finally he makes Taslؤ«m to the right, saying: “As-salؤپmu ‘alaykum wa rahmatullؤپh (Peace be upon you and the mercy of Allah), and he does the same to the left.
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06-28-2021

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Disliked actions during prayer
1) It is disliked to turn the head right and left or to look around during prayer. As for looking up to the sky, it is prohibited.
2) It is disliked to fidget or move unnecessarily during prayer.
3) It is disliked to bring what may cause distraction like a heavy or a colorful object that attracts attention.
4) It is disliked to place the hands on the waist (akimbo) while standing in prayer.
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Invalidators of prayer
1- Talking intentionally during prayer even if it is a few words.
2- Deviating from the direction of prayer with the entire body.
3- Passing wind from the anus and any other reason that necessitates ablution or ritual bathing.
4- Moving excessively without need.
5- Laughing even if it is slightly.
6- Performing extra bowing, prostration, standing, or sitting intentionally.
7- Going ahead of the Imؤپm intentionally (i.e. making prayer movements ahead of him).
8- Wearing [thin] garments that reveal the color of the skin (as clearly explained in the answer to the following question):
His Eminence Sheikh Muhammad ibn Sؤپlih Al-‘Uthaymؤ«n
May the peace, mercy, and blessings of Allah be upon you. Kindly answer this question:
Many people pray in light clothes that show their skin, and they wear underneath them short pants that only cover the upper half of the thigh. So the lower half of the thigh could be seen through the garment; what is the ruling on the prayer of those people?
In the Name of Allah, the Most Compassionate, the Most Merciful.
And may the peace, mercy, and blessings of Allah be upon you.
The ruling on the prayer of such people is the same as those praying without any garments except short pants, because transparent garments that show the skin do not cover sufficiently as if one is wearing nothing to begin with.Accordingly, their prayer is invalid, based on the sounder of the two opinions of scholars in this regard.This is the prominent opinion of the [Hanbali] school of Imam Ahmad (may Allah have mercy upon him). The rationale being the necessity of covering between the navel and the knees for males;which is the least form of compliance with the saying of Allah, Exalted and Glorified:{O children of Adam, take your adornment [i.e. wear your beautiful apparel] at every place of worship} [Al-A‘rؤپf: 31]
They must do one of the following: either wear pants that cover what is between the navel and the knees or wear a thick garment that does not show the skin over these short pants.
The conduct highlighted in the question is wrong and serious. They must repent to Allah Almighty from it and be keen on properly covering what must be covered during their prayer.
We ask Allah Almighty to give us and our fellow Muslims guidance and success towards what He loves and is pleased with; for indeed He is All-Generous and All-Kind.
Written by/ Muhammad ibn Sؤپlih Al-‘Uthaymؤ«n
Ramadؤپn 5th, 1408 A.H.
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The Reported Supplications after the Obligatory Prayer:
One should say:
“Astaghfirullah, astaghfirullah, astaghfirullah; allahumma anta as-salؤپm, wa minka as-salؤپm, tabؤپrakta ya dhal-jalؤپli wal-ikrؤپm” (I seek Allah’s forgiveness, I seek Allah’s forgiveness, I seek Allah’s forgiveness. O Allah, You are the One free from imperfections, and peace and perfection come from You. Blessed are You, the Owner of Majesty and Honor).
“La ilؤپha illa Allah wahdahu la sharؤ«ka lah lahu al-mulku wa lahu al-hamd wa huwa ‘ala kulli shay’in qadؤ«r. La hawla wala quwwata illa billah, la ilؤپha illa Allah wa la na‘budu illa iyyah lahu an-ni‘mah wa lahu al-fadl wa lahu ath-thanؤپ’u al-hasan. La ilؤپha illa Allah mukhlisؤ«na lahu ad-dؤ«na wa law kariha al-kؤپfirإ«n” (None has the right to be worshiped but Allah alone; He has no partner. For Him is the Kingdom and all the praises are due to Him. He is over all things Omnipotent. There is neither Might nor Power Except with Allah. There is no true god but Allah, and we worship none but Him. To Him belong blessings and to Him belongs favor and to Him good praise is due. There is no true god but Allah; we are sincere to Him in religion, however much the disbelievers may be averse).
“La ilؤپha illa Allah wahdahu la sharؤ«ka lah lahu al-mulku wa lahu al-hamdu wa huwa ‘ala kulli shay’in qadؤ«r. Allahumma la mani‘a lima a‘tayta wa la mu‘tiya lima mana‘ta wa la yanfa‘u dhal jaddi minka al-jadd” (None has the right to be worshiped but Allah alone; He has no partner. For Him is the Kingdom and all the praises are due to Him. He is over all things Omnipotent. O Allah, there is none who can withhold what You give, and none can give what You withhold, and the greatness of the great will be of no avail to them against You).
One should keenly follow what is reported from the Prophet (may Allah’s peace and blessings be upon him) in this regard, like saying “Subhؤپnallah” (glory be to Allah), “Alhamdulillah” (praise be to Allah), and “Allahu Akbar” (Allah is the Most Great). There are many ways reported of saying such Dhikr, so it is better to say them in alternation to one another.
First alternate: to say “Subhؤپnallah” thirty-three times, “Alhamdulillah” thirty-three times, “Allahu Akbar” thirty-three times, and to complete them by saying once: “La ilؤپha illa Allah, wahdahu la sharؤ«ka lah, lahu al-mulku wa lahu al-hamdu, wa huwa ‘ala kulli shay’in Qadؤ«r.” (there is no deity worthy of worship except Allah. He is One and has no partner with Him. To Him belongs sovereignty and to Him belongs praise, and He is over everything Omnipotent)
Second alternate: to say “Subhؤپnallah” thirty-three times, “Alhamdulillah” thirty-three times, “Allahu Akbar” thirty-four times.
Third alternate: to say “Subhؤپnallah” ten times, “Alhamdulillah” ten times, “Allahu Akbar” ten times.
Fourth alternate: to say “Subhؤپnallah wal-hamdulillah wa-la ilaha illa-Allah wallahu Akbar” (Glory be to Allah, and praise be to Allah, and there is no true god but Allah, and Allah is the Most Great) twenty-five times.
One should also recite the verse of al-Kursi [Al-Baqarah: 255],and the chapters of Al-Ikhlؤپs, Al-Falaq and An-Nؤپs.

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Rulings pertaining to the Prostration of Forgetfulness
There are three reasons for making the prostration of forgetfulness: addition, omission, and doubt.
Addition: it is to add to the prayer. For example, that someone adds one bowing thus making two bowings in a single Rak‘ah, or adds one prostration thus making three prostrations in a single Rak‘ah, or stands up for a fifth Rak‘ah in a four-Rak‘ah prayer then remembers and sits down again. If this is the reason for performing the prostration of forgetfulness, then it is to be done after Taslؤ«m.In other words, you recite Tashahhud then make Taslؤ«m then you perform two prostrations and then Taslؤ«m again;This was what the Prophet (may Allah’s peace and blessings be upon him) did when he prayed five Rak‘ahs and they [the Companions] reminded him after he made Taslؤ«m, so he prostrated [for forgetfulness] after Taslؤ«m.It cannot be said that the Prophet (may Allah’s peace and blessings be upon him) prostrated after Taslؤ«m only because he did not know about the addition except after Taslؤ«m.Though this was the case, we say: had the ruling been different from his action, he would have instructed them to make the prostration of forgetfulness before Taslؤ«m if they realized the addition before making Taslؤ«m. However, since he approved the action as it was, it becomes known that the prostration of forgetfulness due to addition is to be done after Taslؤ«m.As proof of this, when the Prophet (may Allah’s peace and blessings be upon him) was reminded that he prayed two Rak‘ahs only for the Zhuhr or ‘Asr prayer, he completed the remaining two Rak‘ahs and made Taslؤ«m then he made the two prostrations of forgetfulness then made Taslؤ«m again, because making a mistimed Taslؤ«m during prayer is considered an addition, so he made the prostration of forgetfulness for it after Taslؤ«m.Just as this conclusion is entailed by the Prophetic reports, it is also entailed by reason. If one were to make the prostrations of forgetfulness before Taslؤ«m in case of an addition in prayer, this would result in two additions in prayer; and if one were to make the prostrations of forgetfulness after Taslؤ«m, this would result in only a single addition that happened out of forgetfulness.Omission: the prostration for this type is made before Taslؤ«m; for example, if one forgets to sit for the first Tashahhud or forgets to say “Subhؤپna rabbi al-A‘la” while prostrating or “Subhؤپna rabbi al-Azeem” while bowing. In this case, prostration of forgetfulness is to be made before Taslؤ«m,because there was an omission of one of the obligatory acts, thus requiring a prostration of forgetfulness before Taslؤ«m to make up for the omission before the conclusion of prayer.
The proof is in the hadith of ‘Abdullah ibn Buhaynah who reported that the Prophet (may Allah’s peace and blessings be upon him) led them in Zhuhr prayer and stood up after the second Rak‘ah without sitting [for Tashahhud]. Before he concluded the prayer, while the people waited for him to do the Taslؤ«m, he made two prostrations and followed them with Taslؤ«m.
Doubt: whether there was an addition or omission:
If one doubts whether he prayed three or four Rak‘ahs, then there are two possible cases:
The first case is that he is more inclined to either the addition or the omission, in which case he should follow his predominant inclination and do the prostration of forgetfulness after Taslؤ«m,as evidenced by the hadith of Ibn Mas‘إ«d (may Allah be pleased with him) that reads: “If anyone of you is doubtful about his prayer, he should estimate what is most likely to be correct and complete his prayer accordingly, then make Taslؤ«m then offer two prostrations.”This is what the Prophet (may Allah’s peace and blessings be upon him) said or something along those lines.
The second case is if one doubts whether he made an addition or an omission without inclining more to either of them. In this case, he should follow the safer option, which is the lesser number of Rak‘ahs and complete the prayer accordingly then offer the two prostrations of forgetfulness before Taslؤ«m; this is the reported practice of the Prophet (may Allah’s peace and blessings be upon him).
Rulings pertaining to the Prostration of Forgetfulness:
1- If one does Taslؤ«m intentionally before the completion of prayer, his prayer is invalid.
2- If one intentionally added in his prayer the action of standing, sitting, bowing, or prostration, his prayer is invalid.
3- If one leaves out a pillar of the prayer; if it is the Opening Takbؤ«r, then his prayer is annulled whether he left it out intentionally or forgetfully, because his prayer has not validly started in the first place. But if the missed pillar is other than the Opening Takbؤ«r, the prayer is invalid if it was left out intentionally.
4- If one omits an obligatory act of the prayer intentionally, his prayer is invalid.
5- If the prostration of forgetfulness is offered after Taslؤ«m, then Taslؤ«m must be done again after the prostration.

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Prostration of Recitation
The reason for it is that one recites a verse containing a prostration [of recitation]. In the Qur’an, the prostrations are marked in the margins of the Qur’an pages. If the person passes by a verse containing a prostration, he is strongly advised to prostrate to Allah, Exalted and Glorified. Some scholars held that the prostration of recitation is obligatory, but the sounder opinion is that it is not;because the Commander of the Believers ‘Umar ibn al-Khattāb (may Allah be pleased with him) once delivered the Friday sermon and recited the verse containing a prostration in the Chapter of al-Nahl so he prostrated after reciting it. Then he recited the same verse in another Friday without offering the prostration. Then he (may Allah be pleased with him) said:“Allah has not made it obligatory on us to offer the prostration [of recitation] unless we want to.”The exception here means that offering the prostration depends on our wish whether or not to offer it.His words do not mean “unless we want it to be obligatory”, because obligatory acts cannot be based on our will. ‘Umar (may Allah be pleased with him) did this in the presence of other Companions and no one objected given their keenness on objecting to what is wrong. Their tacit approval to something the rightly-guided Caliph ‘Umar ibn al-Khattāb (may Allah be pleased with him) did in such a big gathering proves that the prostration of recitation is not obligatory. This is the sound opinion whether the individual is praying or not.
Manner of performing the prostration of recitation:
One says “Allahu Akbar” and prostrates in the same manner he does in prayer on the seven body parts, and he says:“Subhāna rabbi al-A‘la” (Exalted is my Lord, the Most High), and “Subhānaka Allāhumma Rabbana wa bihamdik, Allāhumm-ighfir li (Glory be to You O Allah, Our Lord, and praise. O Allah, forgive me).”And he recites the famous supplication:“Allahumma laka sajadt, wa bika amant, wa ‘alayka tawakkalt. Sajada wajhi lilladhi khalaqahu wa sawwarahu wa shaqqa sam‘ahu wa basarahu, bihawlihi wa quwwatihi. Allāhumma uktub lī bihā ajran, warfa‘ ‘annī bihā wizran, waj‘alhā lī ‘indaka dhukhran, wa taqabbalhā minnī kamā taqabbaltaha min ‘abdika Dāwūd.” (O Allah, to You I prostrate, in You I believe, and in You I repose my trust. I have prostrated my face to the One Who created it and made its hearing and vision, by His Might and Power. O Allah, record for me a reward for it, remove a sin for me by it, and store it away for me with You, and accept it from me as You accepted it from Your servant [Prophet] David)”
Then he stands up without saying “Allahu Akbar” or making Taslīm.
In case the prostration is during prayer, he is to say “Allahu Akbar” when he goes down to prostrate and when he gets up from it, because everyone who described the prayer of the Prophet (may Allah’s peace and blessings be upon him) said that he used to say “Allahu Akbar” every time he went down and got up.
The Prophet (may Allah’s peace and blessings be upon him) used to offer the prostration of recitation during prayer as reported authentically by Abu Hurayrah that the Prophet recited the chapter of Al-Inshiqāq during the ‘Ishᾱ’ prayer and offered the prostration of recitation therein.
Those who described the Takbīr in the prayer of the Prophet (may Allah’s peace and blessings be upon him) did not exempt the prostration of recitation, thus proving that it is observed exactly like the regular prostration in prayer, because he used to say “Allahu Akbar” when he goes down to prostrate and when he gets up from it. There is no difference whether the prostration was at the last verse he recited or in the middle of recitation.So he says “Allahu Akbar” when he prostrates and when he stands up from prostration, then he says “Allahu Akbar” when he bows. There is no problem in saying “Allahu Akbar” twice successively given that they are said for different reasons.As for what some people do when they recite a verse containing a prostration in prayer, so they say “Allahu Akbar” when they go down to prostrate but do not say “Allahu Akbar” when getting up from it, I do not know of any proof to support it. The only difference of opinion in this regard is related to the prostration of recitation outside prayer.As to the prostration of recitation inside prayer, it shares the same ruling of regular prostration in prayer; i.e. one says “Allahu Akbar” when going down and when getting up from the prostration.

06-28-2021

Prayer and Fasting of Travelers
The prayer of the traveler is two Rak‘ahs starting from the time he leaves his hometown until he returns to it, based on the saying of ‘ؤ€’ishah (may Allah be pleased with her):“The first time the prayer was enjoined, it was two Rak‘ahs. It remained as such when traveling and was made complete while resident.”Another narration reads: “and an addition was made to the prayer of the resident.” Anas ibn Mؤپlik (may Allah be pleased with him) said: “We left Madinah along with the Prophet (may Allah’s peace and blessings be upon him) heading to Makkah, so he (the Prophet) offered the prayer in two Rak‘ahs until we returned to Madinah.”But if the individual prays behind an Imؤپm who prays four Rak‘ahs, he must complete the prayer whether or not he caught up with the prayer at the beginning or missed part of it,based on the generality of the saying of the Prophet (may Allah’s peace and blessings be upon him):“When you hear the Iqؤپmah (second call to prayer), proceed to offer the prayer with calmness and solemnity and do not make haste. Pray what you caught up with and complete what you missed.”The generality of his statement “pray what you caught up with and complete what you missed” includes the travelers who pray behind an Imؤپm who offers a four-Rak‘ah prayer and any others.Ibn ‘Abbؤپs (may Allah be pleased with him) was asked: “How come a traveler prays two Rak‘ahs when he prays alone but four when he prays in congregation behind a resident Imؤپm?” He replied: “That is the practice of the Prophet (may Allah’s peace and blessings be upon him).”The obligation of the congregational prayer remains in effect while traveling because Allah Almighty commanded it even during battle, by saying:{And when you [i.e. the commander of an army] are among them and lead them in prayer, let a group of them stand in prayer with you and let them carry their arms. And when they have prostrated, let them be in position behind you and have the other group come forward which has not yet prayed and let them pray with you} [Al-Nisؤپ’: 102]Accordingly, if a traveler is in a town/country other than his own, he is obliged to attend the congregational prayer at the masjid when he hears the call to prayer unless he is in a distant place or fears losing his company;based on the generality of the available proofs that indicate the obligation of the congregation prayer upon anyone who hears the call to prayer or the Iqؤپmah (second call to prayer).
As for voluntary prayer, the traveler can pray any of them except the regular supererogatory prayer of Zhuhr, Maghrib, and ‘Ishؤپ’. He can pray the Witr prayer, night prayer, Duha prayer, the supererogatory prayer of Fajr, and any other voluntary prayer except the ones mentioned above.
As for combining prayers, if he is on the road, it is better for him to combine Zhuhr with ‘Asr and Maghrib with ‘Ishؤپ’,either in advance or delayed depending on what is easier for him.If the traveler is staying in a place during his journey, it is better not to combine prayers though it is permissible to combine them as both actions were authentically reported form the Prophet (may Allah’s peace and blessings be upon him).
As for the fasting of the traveler during Ramadؤپn, it is better to fast though it is also permissible not to fast provided that he later makes up for the days he missed, unless it is easier for him to break his fast, because Allah loves for His concessions to be taken; and all praise is due to Allah, the Lord of the worlds.
Written by/ Muhammad ibn Sؤپlih Al-‘Uthaymؤ«n
5/12/1409 A.H.

06-28-2021

How does one pray when he travels by plane?
1- He can offer the supererogatory prayer on the plane while sitting in his seat regardless of the direction of the plane. He nods or bends over for bowing and prostrating and makes the prostration lower than the bowing.
2- He does not offer the obligatory prayer on board unless he is capable of facing the prayer direction throughout the entire prayer, and is also capable of bowing, prostrating, standing, and sitting.
3- If he is incapable of doing so, he is to delay the prayer until landing and prays on land. If he fears that the due time of the prayer will expire before landing, he may delay it until the time of the following prayer if it can be combined with it, like Zhuhr with ‘Asr and Maghrib with ‘Ishؤپ’.If he fears that the due time of the following prayer will also expire before landing, he may pray them on the plane before the time expires provided that he does his best to meet the conditions, pillars, and obligations of prayer.For example, if the plane took off before sunset and he was in the air after sunset, he should not pray Maghrib except after he lands in the airport and prays on land. If he fears the time of Maghrib will expire, he may delay it until ‘Ishؤپ’ and combine them together after landing.But if he fears that the time of ‘Ishؤپ’ might also expire, which is at midnight, he may offer both prayers on the plane before the time expires.
4- The manner of offering the obligatory prayer on the plane is to stand up and face the prayer direction, followed by making the Opening Takbؤ«r and reciting Al-Fؤپtihah preceded by any opening supplication and followed by any part of the Qur’an. Then he does the bowing then rises from bowing to stand up straight. Next, he prostrates then sits back up comfortably and returns to prostration for the second time. He follows this order throughout the prayer.
If he is incapable of prostration, he can sit down and nod or lean forward to indicate the prostration. Also, if he does not know the prayer direction and there is no one trustworthy to tell him where it is, he endeavors to find out its direction then prays according to the result of his endeavor.
5- The prayer of the traveler on the plane is shortened such that he offers two Rak‘ahs for the four-Rak‘ah prayer like any other traveler.
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How does one traveling by plane assume Ihrؤپm for either Hajj or ‘Umrah?
1- He takes a ritual bath in his house and remains in his regular clothes or he wears the Ihrؤپm clothing if he so wishes.
2- When the plane is near the location of the Miqؤپt, he puts on the Ihrؤپm clothing if he had not worn it earlier.
3- When the plane is in line with the Miqؤپt, he makes the intention to begin the ritual and pronounces his intention for either Hajj or ‘Umrah.
4- If he assumed Ihrؤپm before reaching the Miqؤپt out of fear of heedlessness or forgetfulness, it is permissible.
Written by/ Muhammad ibn Sؤپlih Al-‘Uthaymؤ«n
2/5/1409 A.H. All praise is due to Allah, the Lord of the worlds.

06-28-2021

Illness and what the ill person should be aware of
Illness is a health disorder and an irregular condition of the body.
An ill person should be aware of the following:
1- To believe that his illness was decreed and destined by Allah. His Lord Almighty is the One who decreed this, for He is his creator and owner. This will comfort his heart and make him content and he will submit to the will of his Lord.
2- To believe that this is his fate and fate is unchangeable.
3- To have patience, in compliance with the command of Allah Almighty: {and be patient. Indeed, Allah is with the patient} [Al-Anfؤپl: 46]
4- To place his hope in his Lord and await alleviation from Him, Exalted and Glorified, based on the saying of Allah in the Qudsi hadith: “I am as my servant expects me to be,” as well as the saying of the Prophet (may Allah’s peace and blessings be upon him): “And know that with distress comes relief and with hardship comes ease.”
5- To seize his chance of having spare time and fill it with frequent remembrance of Allah, recitation of the Qur’an, repentance, and asking Allah for forgiveness.
6- To avoid complaining about his illness to other than his Creator who is able to cure him. There is no harm in letting others know of his illness to report it, not to complain about it.
7- To realize the value of Allah’s bounty of health upon him so that he treats other ill persons kindly.
8- To know that Allah expiates sins through the illness and erases bad deeds thereby. It is authentically reported that the Prophet (may Allah’s peace and blessings be upon him) said: “No Muslim is afflicted with illness or any inconvenience but that Allah will remove his sins thereby just as a tree sheds its leaves.” Another authentic narration reads: “No calamity befalls a Muslim but that Allah expiates some of his sins because of it.”
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How does an ill person purify himself?
1- He must purify himself with water by making ablution to remove minor impurity and ritual bathing to remove major impurity.
2- If he cannot purify himself with water due to his inability, fear of health deterioration, or fear of delaying his recovery, he is to perform dry ablution.
3- The manner of performing dry ablution is to strike the pure ground with his palms only once then wipes with them his entire face then wipes his hands with one another.
4- If he cannot do so himself, someone else should help him make the regular or dry ablution.
5- If there is a wound on one of the body parts that must be purified, he should wash it with water unless water would harm it, in which case he should wipe over it by wetting his hand and passing it over that part. If wiping as well would harm it, he can perform dry ablution for that part.
6- If there is a splint or a bandage covering a fractured part of the body, he is to wipe over it with water instead of washing. This case does not require dry ablution because wiping replaces washing.
7- It is permissible to perform dry ablution on the wall or anything else that is pure and has dust on it. If the wall is covered with something other than an earthly material, like paint, he may not perform dry ablution on it unless there is dust on it.
8- If dry ablution cannot be made using the ground, the wall, or anything else that has dust, there is no harm in putting some dust in a bowl or a handkerchief and perform dry ablution from it.
9- If he made dry ablution for a prayer and retained his purification until the time of the next prayer is due, he can offer it with the first dry ablution without having to repeat it, because nothing has invalidated his purification. If he made dry ablution to purify himself from a major impurity, he needs not repeat the dry ablution unless he incurred another major impurity. However, he makes dry ablution meanwhile to purify himself from minor impurity.
10- The ill person must purify his body from all impurities, but if he is not able to do so, he may pray in the state he is in and his prayer is valid without having to repeat it.
11- The ill person must pray in clean clothes. If his clothes were soiled with impurity, they must be washed or replaced with clean ones. If this is not possible, he may pray in the state he is in and his prayer is valid without having to repeat it.
12- The ill person must pray on something clean. If his place was soiled with impurity, it must be washed or replaced with something clean. If this is not possible, he may pray in the state he is in and his prayer is valid without having to repeat it.
13- It is impermissible for the ill person to delay prayer beyond its due time because of inability to purify himself; rather, he should purify himself to the best of his ability then offer the prayer within its due time even if there is impurity on his body or clothes or place of prayer that he is incapable of removing. Allah Almighty said: {So fear Allah as much as you are able.} [Al-Taghؤپbun: 16]
Written by/ Muhammad ibn Sؤپlih Al-‘Uthaymؤ«n on 9/1/1403 A.H.

06-28-2021

How does an ill person pray?
1- The ill person must offer the obligatory prayer in a standing position even if he has to bend or lean on a wall or a cane to help himself stand.
2- If he cannot pray standing, he may sit, preferably cross-legged when he should be standing or bowing.
3- If he cannot pray in a sitting position, he may pray on his side, preferably the right one, facing the prayer direction. If he is unable to face the prayer direction, he may pray towards whichever direction he is facing and his prayer is valid without having to repeat it.
4- If he cannot pray on his side, he may pray lying on his back with his legs towards the prayer direction. If he cannot place his legs in the prayer direction, he may pray towards whichever direction his legs are facing without having to repeat the prayer.
5- The ill person must bow and prostrate in his prayer but if he cannot, he may nod with his head while marking the prostration with a lower nod. If he can bow but cannot prostrate, he bows at the time of bowing and nods with his head at the time of prostration.If he can prostrate but cannot bow, he prostrates at the time of prostration and nods with his head at the time of bowing.
If he can prostrate but cannot bow, he prostrates at the time of prostration and nods with his head at the time of bowing.
6- If he cannot nod with his head in place of bowing and prostrating, he may gesture with his eyes by closing his eyes slightly to express bowing and closing them more to express prostration. As for pointing with the finger that some ill persons do, it is incorrect and I do not know of any proof to support it from the Qur’an or the Sunnah or the statements of scholars.
7- If he cannot nod with the head or gesture with the eyes, he may pray with his heart. He makes Takbؤ«r and recites and makes the intention in his heart for bowing, prostration, standing, and sitting; and every person shall be rewarded according to what he intended.
8- The ill person must offer each prayer at its due time. He must observe the obligatory aspects of prayer to the best of his ability. If it is difficult for him to offer each prayer on time, he may combine Zhuhr with ‘Asr and Maghrib with ‘Ishؤپ’, either in advance, by praying ‘Asr after Zhuhr at the time of Zhuhr, and ‘Ishل¾±’ after Maghrib at the time of Maghrib, or he delays by praying Zhuhr before ‘Asr at the time of ‘Asr and Maghrib before ‘Ishل¾±’ at the time of ‘Ishل¾±’. He may do whichever is easier for him. The Fajr prayer, however, may not be combined with the prayer preceding or following it.
9- If the ill person is traveling abroad for treatment, he may shorten the four-Rak‘ah prayer, so he offers two Rak‘ahs each for Zhuhr, ‘Asr, and ‘Ishؤپ’ until he returns to his town/country irrespective of how long he stays abroad.
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How does an ill person fast?
1- There are three cases regarding the fasting of an ill person:
First: that it is not difficult for him to fast and it does not harm him; in this case he must fast.
Second: that it is difficult for him to fast, in which case it is disliked for him to fast because he has not accepted the concession granted by Allah Almighty.
Third: that it is harmful for him to fast, in which case it is prohibited for him to fast and he would be committing a sin if he fasted,based on the saying of Allah Almighty: {And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful} [Al-Nisؤپ’: 29],and the saying of the Prophet (may Allah’s peace and blessings be upon him): “Your self has a right over you.” [part of long hadith narrated by Al-Bukhؤپri and Muslim]
based on the saying of Allah Almighty: {And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful} [Al-Nisؤپ’: 29],
and the saying of the Prophet (may Allah’s peace and blessings be upon him): “Your self has a right over you.” [part of long hadith narrated by Al-Bukhؤپri and Muslim]
2- The ill person must make up for the days of fasting he missed when Allah Almighty heals him without delaying it to the next Ramadؤپn.
3- If he cannot make up for it in the future due to a chronic illness, he may feed a needy person for each day of Ramadؤپn, either day by dayor all at once on the last day of the month by making enough food to feed a number of needy people equal to the number of days of the month [of Ramadؤپn]. He may also feed ten needy people every ten days.
or all at once on the last day of the month by making enough food to feed a number of needy people equal to the number of days of the month [of Ramadؤپn]. He may also feed ten needy people every ten days.
4- If the ill person recovered after the end of Ramadؤپn and he became capable of fasting but did not fast until he died, his guardian should fast on his behalf. If he does not, he should feed a needy person for each day from the estate of the deceased. It is also permissible for the guardian to donate the food [from his own money].

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