The Islamic year of 1434 Hijriyya has now begun, it is well known the traditions of the world in celebrating and congratulating upon the arrival of the new year [AD], however what is the Islamic ruling on congratulations for the new Hijry year?
Shaikh al-Fawzaan, “This is an innovation, congratulating for the new year, it is an innovation; or commanding of fasting or charity [for the purpose of the new year] all of this is innovation, Allah has not revealed evidence upon it”
[Al-Muntaqa min Akhbaar Sayyid al-Mursaleen – 39: via Sahab]
Shaikh ibn ul-Uthaymeen, “If someone congratulates you then reply [i.e. make dua that Allah makes it a good and blessed year], but do not do it yourself [i.e. do not begin it yourself by congratulating someone initially]….I do not know that the Salaf used to congratulate each other for the arrival of the new year of Hijra…”
Q: What is the ruling on closing the eyes during the prayer?
A: Closing the eyes during the prayer is disliked, that is due to it being in opposition to what the prophet صلى الله عليه و سلم would do. An exception may be made in the presence of a legitimate reason, e.g. if there was excessive decoration and embellishment in front of the one praying on the wall or floor [perhaps creating difficulty in concentration], or there was a very bright light directly in front of him harming his eyes. The point therefore is, that if there is a legitimate reason to close the eyes then there is no harm, however without any such reason it is disliked, and further details on the topic can be sought from the great work of ibn ul-Qayyim “Zaad al-Ma’ad” [Provisions of the Hereafter]”
[Based on Shaikh ibn ul-Uthaymeen’s response to the issue, Fatawa Arkaan ul-Islam p341]
Shaikh al-Albany رحمه الله was asked regarding using an item that is not completely touching the ground as a sutra in the prayer, i.e. a table, chair or perhaps bed whereby the legs of that item are touching the ground however there is a gap of emptiness in between under it with nothing making contact to the ground, the Shaikh responded [paraphrased]:
“Do not pray toward the gap, pray toward the leg of the item”
The questioner then states that there is a hadith where the prophet صلى الله عليه و سلم prayed towards a bed as a sutra, so the Shaikh states:
“Ok, but we do not have an illustration or explanation as to what this bed looked like, whether it was covered or empty [i.e. was there a gap under it or not], why therefore do we need to go into such depth? We already know the sutra is any item that goes in front of the one praying, therefore we have to assume the person prays towards a solid object and not a gap, i.e. one of the legs of the bed. Similarly, if a bed has a gap under it however there is a sheet on the bed that falls over the sides and covers the gap then that is fine, since the person is praying towards the sheet that is covering the gap in front of him, and not the gap anymore.
Therefore we understand the hadith in line with the other ahaadith, and do not give it an understanding whereby there becomes conflict”.
The questioner then says, “Ok but Shaikh, the prophet صلى الله عليم و سلم prayed towards a riding animal and that clearly has a gap under its body between its legs?”
Shaikh, “…and was the riding animal floating in the air?! [i.e. it similarly has 4 legs, so we assume the prayer was towards one of the legs touching the ground and not the empty gap under its body], the affair is finished, your speech here is the same as the issue of a table, it has legs and a gap”[therefore pray to the legs, not the gap].
Question:”What should be the position of the youth towards Islaam? And with what do you advise the youth in this critical time of their lives?” ;
Answer: ”It is obligatory upon every Muslim to hold tightly to the rope of Allah and that he adheres to His book the Most High and the Sunnah of his Prophet (صلى الله عليه وسلم) and that he calls to the path of Allah, whilst not being fanatical to his opinion when what is correct is in other than (his opinion); rather he follows the truth wherever it is, for indeed the truth has more right to be followed, whilst totally taking the prophet (صلى الله عليه وسلم) as an example in his actions, good manners and character and in his call (dawah), due to His statement [I.e the statement of Allaah (The Most High):
Question:”Who is the successful one in the sight of Allah?”
Answer:”The successful one is he who adheres to the religion of Islam—holding onto it in creed, statement and action, being enlightened by the Noble Qur’aan and Sunnah of the Prophet (صلى الله عليه وسلم) and by that which the pious predecessors were upon—the companions of the Prophet (صلى الله عليه وسلم) and those who followed them in righteousness.”
Source: Permanent committee of Scholars. Question 3 from Fatwa 4889. Chaired by Shaykh bin Baz rahimahullah.
Translated by: Abu-Abdir-Razzaaq Amjad
Q: If a person enters late into the Masjid and finds the Imaam has already began the rukoo’, does the person say the takbeer [Allahu Akbar] and go straight into rukoo’ or does he say the takbeer to start the prayer and then say another takbeer for going into rukoo’?
A: What is better and more encompassing is that he makes 2 takbeers [says “Allahu Akbar” twice]. The first is the takbeeratul Ihraam [i.e. the “Allahu Akbar” to enter into the prayer] and that is a pillar and he must do that whilst he stands at the beginning. The second is the takbeer for going into rukoo’ and he says that as he descends down into rukoo’.
If, however, he fears he may miss the raka’at by saying both takbeers [since the Imaam may be on the verge of rising from the rukoo’], then the first one [takbeeratul Ihraam for actually entering into the prayer and starting it] is sufficient in accordance to the correct opinion of the scholars on that issue. That is due to the fact that they are two worships that have come together in one time [i.e. the two takbeers one after the other, the first to start the prayer an the second to go into rukoo’] in that instance the greater worship suffices for the smaller one, hence the takbeer for entering into the prayer suffices for the takbeer of going into rukoo’ if missing the raka’at is feared.
[Based on Shaikh bin Baz’s رحمه الله response on the issue, Official Website]
Q: Some people if they enter the masjid close to the time of the congregation prayer [i.e. the iqaama is close and prayer will begin soon] they stay standing waiting for the Imaam to arrive and abandon the 2 units of prayer for the greeting of the masjid [tahiyyatul Masjid], so what is the ruling upon that?
A: If the time period is short from the point of his arrival to the congregational prayer starting and would not suffice for the 2 raka’at of tahiyyatul masjid then there is no harm standing and waiting momentarily for the Imam to arrive since it is imminent. However, if they do not know when the Imaam will arrive then it is superior to pray the 2 units of tahiyyatul masjid, and even if the Imaam arrives and the Iqaama is done for the prayer to start and you are still in your first raka’at of the tahiyyatul masjid then you may cut the prayer off to join the congregation, however if you are in your second raka’at then complete it lightly [i.e. do not elongate it, rather pray it short] and join them.
[Based on Fataawa Arkaan ul-Islam Shaikh ibn ul-Uthaymeen p309]
This short series of articles will research some of the issues relating to the prayer. It will be organised in a question and answer style with all information referenced to the fatawaa of the scholars.
Q: A person enters the masjid for ‘Isha prayer, then he remembers he has not yet prayed Maghrib so what does he do?
A: If you enter the masjid and the ‘Isha prayer is about to be established [i.e. iqaama has been called and it is beginning] but then you remembered you have not prayed Maghrib, in that case you enter with the ‘Isha congregation with the intention of Maghrib. The first three raka’aat are prayed as normal, but when the Imaam stands up after the third rak’at to start the fourth rak’at, you stay sitting and wait for the Imaam and rest of congregation to complete their fourth and then give the salam [tasleem] with the Imaam together at the end.
Similarly though, you can stay sitting after the third and finish the prayer and give the salam by yourself, then rise up and join the Imaam and congregation in what is left of the ‘Isha prayer [i.e. join them in their final rak’at of ‘Isha and then continue after they finish].
It is of no harm that the intentions are different between yourself and the Imaam in accordance to the correct opinion of the scholars on that.
[Based on Fatawa Arkaan ul-Islaam of Shaikh ibn ul-Uthaymeen, p290]
