The Albaani Site

Allah have Mercy on Him

Category: The Prayer

On Only Turning Your Head When You Give Salaam in the Prayer, Not Your Shoulders and Body


The Imaam said to a person who had been praying next to him, “When you want to give salaam [to end the prayer] don’t trouble yourself, moving your shoulders right and left, stay as you are [i.e., keep your shoulders as they are and just turn your head not your body], you will trouble yourself like that—and I don’t want you to be troubled, doing so is burdening yourself unnecessarily, may Allaah bless you.”

Al-Hudaa wan-Noor, no. 397.

How to Make up for the Eed Prayer if You Miss it with A Valid Excuse


Questioner: In his Saheeh, Al-Bukhaari reported in ta’leeq form from ’Ataa that he stated that whoever misses the Eed prayer makes up for it by praying two rak’ahs, but in Al-Fath al-Baari, al-Haafidh Ibn Hajar mentioned with an authentic chain of narration that Ibn Mas’ood stated that whoever misses it makes up for it by praying four rak’ahs, what is the stronger opinion in your view?

Al-Albaani: The correct opinion is that he makes up for it in the same manner that it was missed, this is a fiqh principle taken from some wordings reported in the Prophetic Sunnah, the prayer is made up in the same manner that it was missed. The Eed prayer is two rak’ahs, so whoever misses it with a legislated excuse prays it as two rak’ahs just as the Imaam did. Praying it as four rak’ahs is an addition [of two extra rak’ahs] and I do not find anything to support that in the Sunnah.

Al-Hudaa wan-Noor, 376.

The Supplication said Upon Completing the Recitation of the Quraan During Taraawih Has No Basis Whatsoever



Questioner:
The supplication said upon completing the recitation of the Quraan, especially during taraawih, does it have any basis?

Al-Albaani: No, it has no basis.

Questioner: The supplication said when one finishes reciting the Quraan?

Al-Albaani: Upon completing the recitation of the Quraan … when a Muslim finishes [reciting all of it], it is a Sunnah for him to, or it is mustahab for him to supplicate and gather his family to do so.

As for when the Quraan is completed like this in the prayer, in the night prayer, then this long, extensive du’aa has no basis whatsoever.

Rihlatun-Noor, 19.

Also see Shaikh Uthaimeen’s answer on the same topic here.

On the Permissibility of Sending Salaah on the Prophet in the Du’aa al-Qunut but the Innovation of Extending it Beyond That


 

Questioner: About the Du’aa al-Qunoot in the witr prayer, sending salaah on the Prophet ﷺ is not authentically established, ya’ni, mentioning salaah?

Al-Albaani: The additional part of the narration which is in Sunan an-Nisaa’i is not authentic, but later it became clear to me that some of the Imaams did it in the time of ’Umar ibn al-Khattaab, may Allaah be pleased with him, without any criticism from anyone, and so I say it is legitimate.

[But] I still say, [that] because it hasn’t been established in the hadith [specific] about the Qunoot [that] there is a difference between what is negated and what is established: what is negated is that a mention of sending salaah on the Prophet ﷺ is established in the hadith about the qunoot which the Prophet ﷺ taught al-Hasan ibn Abi Taalib. And what is established is that some of the Imaams who used to lead the people in the night prayer in Ramadaan during the time of Umar, may Allaah be pleased with him, [used to say it], so we said that that alone [i.e., the addition of the salaah] was permissible.

Questioner: Ya’ni, for example when a person says, “اللهم إني أسألك” (O Allaah! I ask You …)

Al-Albaani: “اللهم اهدني فيمن هديت، وعافني فيمن …” (O Allaah! Guide me among those whom You have guided, and pardon me among those whom …)

Questioner: “اللهم إني أسألك خير ما سألك منه عبدك ونبيك محمد ﷺ، وأعوذ بك من اشر ما استعاذ بك منه عبدك ونبيك محمد ﷺ” (O Allaah! I ask You for the good that Your slave and Prophet has asked You for, and I seek refuge with You from the evil which Your slave and Prophet sought refuge.), if a person says that in the qunoot, and supplicates with a lot of du’aas is that permissible for him or …

Al-Albaani: Such things have not been mentioned in the qunoot, the du’aa al-qunoot is only, “اللهم اهدني فيمن هديت” (O Allaah! Guide me among those whom You have guided.) this is the qunoot of witr.  [See the footnote at the end for the full du’aa al-qunoot the Shaikh is referring to, here he only quotes the first line for the sake of brevity].

Questioner: For example, [in] Ramadaan they read lots of du’aas.

Al-Albaani: Yes, and that has no basis unless a calamity has befallen the Muslims … as for what is to be read as a set routine then the du’aa al-qunoot is, “اللهم اهدني فيمن هديت” (O Allaah! Guide me among those whom You have guided.), and it is not legislated to …

Questioner: Ya’ni, me, for example, at home after rukoo’ can’t I supplicate … after saying, “Sami’Allaahu liman hamidah,” for example, I say, “اللهم إني أسألك خير ما سألك منه محمد ﷺ” or for example I say, “اللهم صل على محمد وآل محمد” at the end of the qunoot, or I make a du’aa saying, “اللهم اجعل القرآن ربيع قلبي” (O Allaah! Make the Quraan the spring of my heart.) or something like that?

Al-Albaani: Nothing is legislated in the [du’aa] al-qunoot of witr except the du’aa al-qunoot which the Prophet ﷺ taught al-Hasan, in this du’aa it is permitted to send salaah on the Prophet ﷺ in accordance with some of the Salaf who were just mentioned, as for adding to this supplication by way of a desire to increase in making du’aa, then this is not legislated … saying unrestricted du’aas, we do not add to the teaching of the Prophet ﷺ.

Questioner: Ya’ni, is this a bid’ah or something of the sort?

Al-Albaani: Of course. Everything which is an addition to the teaching of the Prophet which doesn’t have an extenuating circumstance which permits us to make a supplication like we said concerning [the exception about] calamities, then it is an addition, and additions in matters of worship are innovations.

Questioner: Ya’ni, as you know, for example, in Ramadaan, all the mosques …

Al-Albaani: How can I not know? The Masjid al-Haraam spread this bid’ah in all countries, I know this. So it is not allowed to add anything except due to an extenuating circumstance.

Questioner: There are people whose supplication goes up to half an hour.

Al-Albaani: Yes, there is no doubt or uncertainty that that is an innovation, there is no doubt about it. And people follow what they become accustomed to, so we must return to the Sunnah.

Questioner: What, O Shaikh, what is the form [of the salaah that is said] after, “اللهم اهدني فيمن هديت” (O Allaah! Guide me among those whom You have guided.), ya’ni, we want the complete form …

Al-Albaani: After the well-known qunoot1 [you can say]: “وصلى الله على محمد النبي الأمي وعلى آله وصحبه وسلم”, only.

Fataawaa Raabigh, 6.

1 Which is:

اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ، وَعَافِنِي فِيمَنْ عَافَيْتَ، وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ، وَبَارِكْ لِي فِيمَا أَعطَيْتَ، وَقِنِي شَرَّ مَا قَضَيْتَ، فَإِنَّكَ تَقْضِي وَلَا يُقْضَى عَلَيْكَ، إِنَّهُ لَا يَذِلُّ مَنْ وَالَيْتَ، [وَلَا يَعِزُّ مَنْ عَادَيْتَ]، تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ

“O Allaah! Guide me among those whom You have guided, and strengthen me with those whom You have given strength. Take me to Your care with those whom You have taken to Your care. Bless me in what You have given me. Protect me from the evil You have ordained. Surely, You command and are not commanded, and none whom You have committed to Your care shall be humiliated [and none whom You have taken as an enemy shall taste glory]. You are Blessed, Our Lord, and Exalted.”

On Holding the Mushaf During Taraaweeh, A Mention of the Narration of Aaishah and also on Someone Holding the Mushaf Behind the Imaam to Correct Him


 

Al-Albaani: There is an issue which occurs frequently every Ramadaan, i.e., that when many mosque Imaams stand to lead the people in prayer they read from a mushaf directly. This must happen where you are as it does here?

Okay, so I say: is this legislated? As for me, then my answer is no. There are some noble scholars who permit it, saying that it is allowed, and their proof in that is an authentic narration which states that Aa’ishah, may Allaah be pleased with her, used to have a servant who would lead her in prayer in Ramadaan who would recite from the mushaf, this is an authentic narration.

My answer to this is that this narration does not represent the general manhaj of the Salaf, it represents the opinion of the Mother of the Believers, the [noble] lady Aa’ishah—and she is one for whom it was not obligatory to go to the mosque to pray the obligatory prayers in congregation, let alone the night prayer which is supererogatory. Not only was it not obligatory for her, it was in fact more desirable for her to pray at home. So firstly, this, as I said, does not represent the salafi understanding in this issue in terms of the Salaf comprehensively, men, scholars, students of knowledge and so on. Secondly, this case was specific to Aa’ishah and her servant. So if someone were to say that, “In situations like this it is permitted,” we say that, “It is allowed in compliance with the Mother of the Believers.” As for it to be made a general sunnah for mosque Imaams who lead men in prayer in the mosques, then this is in opposition to what the Salaf were on … …

So the rule is that the Imaams of the mosques lead the people in prayer from what they have memorised, from memory … and in addition to that I say that opening the door to allow mosque Imaams to read from mushafs in the night prayer in Ramadaan leads to the cancellation of an established, legislated Sunnah from the Prophet ﷺ, which is his saying ﷺ, “Keep refreshing your knowledge of the Quraan and make your voice melodious in reciting it, for by the One in Whose Hand is the soul of Muhammad, it is more inclined to escape from the breasts of men than a camel from its rope.”

“Keep refreshing your knowledge of the Quraan,” means devote your attention to memorising and studying it, because if you don’t it will be lost and go.

So if it is said to mosque Imaams, “There is no need for you to memorise the Quraan … just open the mushaf and put it on a high table and read from it and turn its pages as you pray,” this is a practical dissuasion for them to refresh their knowledge of the Quraan which they had been ordered to do by the Prophet ﷺ.

Thus, this would be from the innovations [bid’ah] which oppose the Sunnah—not only an innovation—but rather an innovation which opposes the Sunnah, and opinion is united in battling against innovations which oppose the Sunnah, if only they knew.

For this reason I do not hold this situation which has now become widespread to be permissible, especially in the Masjid al-Haraam and other mosques around it, [i.e.,] where the Quraan is read from directly, from the noble mushaf.

Questioner: Sometimes a qaari will stand behind them [i.e., behind the Imaam] holding a mushaf so that if the Imaam makes a mistake [he can correct him], so does this have the same ruling?

Al-Albaani: Naturally it has the same ruling. In fact, this is one of the bad results of that practice.

Yes, one time I prayed, I think it was in Taaif, Allaah knows best, behind an Imaam who was reading from the Mushaf—look subhaanallaah, every time when talking about innovations I remember the narration [which says], “No innovation was ever made up except that a Sunnah was wiped out,”what would this Imaam do? When he’d finish [reciting] and wanted to bow, he would put the mushaf under his armpit, picture that, how do you think his rukoo’ would be, his prostration? Like that of a woman according to some madhhabs. What led him to oppose this sunnah or sunnahs? It is the introduction of this innovation, “No innovation was ever made up except that a Sunnah was wiped out.”

Al-Hudaa wan-Noor, 544.

On Imaams Leading the Night Prayer whilst Reading from a Mushaf


Questioner: During the night prayer is it allowed to read the Quraan from a copy of the mushaf?

Al-Albaani:

And all good is in following those who preceded us
All evil in the innovations of those who came after

Imagine yourselves right now praying the night prayer in the time of ’Umar, who would be leading you? Ubaiy ibn Ka’b.

Questioner: We don’t have an Ubaiy with us.

Al-Albaani: That’s why we must produce an Ubaiy.

Questioner: Until we do, what should we do?

Al-Albaani: Such a method [of holding and reading from the mushaf] will not bring about an Ubaiy or even half an Ubaiy, for this reason, I remind you of the famous hadith, “Keep refreshing your knowledge of the Quraan, for by the One in Whose Hand is the soul of Muhammad, it is more inclined to escape than a camel from its rope,” keep refreshing your knowledge of the Quraan.

Those people who lead the prayers in the mosque [while reading] from a mushaf, and [I mean] no offense [here] and with respect for any Imaam who leads the people in prayer from a mushaf—I don’t say that these people are lazy [but] I say that at the very least they didn’t carry out this Prophetic order, “Keep refreshing your knowledge of the Quraan.” What does, “keep refreshing,” mean? It is explained in the remainder of the hadith.

If a haafidh does not repeat what he has memorized from the Quraan day and night, it will escape from him just as a runaway camel does from its rope. It is well known amongst camel herders that parallels are coined about a camel’s disposition, such that you have sayings such as, ‘[So and so] is more spiteful than a camel,’ for camels are extremely spiteful, [likewise they are] greatly prone to escaping, even cutting their ropes no matter how strong they may be. That is why addressing the Arabs, camel herders, he  said, “it is more inclined to escape from the breasts of men than a camel from its rope.”

So if Muslims don’t give due care [to memorising the Quraan]and this is a communal obligation, if some people carry it out others don’t need to[if they don’t give due care] then they will be forced to read from the mushaf.

Were the Salaf as-Saalih like that? Of course not.

So, we must produce students who memorise the Quraan and recite it well, and who subsequently lead the people in prayer even if they are young children and those who pray behind them are old men, because priority is given to the one who has memorized it and not the scholar.

For this reason, many times Iand you can see that I am in my eighties nowwill pray behind the youth, because they have memorized more of the Quraan than me, doing so as an implementation of his saying , “The people should be lead by the one who is most well-versed in recitation of the Book of Allaah. If they are equal in recitation, then they should be led by the one who is most knowledgeable of the Sunnah. If they are equal in their knowledge of the Sunnah, then they should be led by the eldest.” Where was I [in this ranking]? In third place [i.e., the eldest]. “If they are equal in age, then they should be led by the one who emigrated first.”

So, the people should be lead by the one who is most well-versed in recitation of the Book of Allaah. So during taraaweeh the people must be lead by the one who is most well-versed in recitation of the Book of Allaah.

And when I say this I know that there could be young children who have memorised more than grown men, but these young children might not pray properly, [but] following this path and implementing this hadith is a legislated way to teach some of these children who have memorised the Quraan the [correct] method of praying, such that they pray it in congregation and lead the people in it, doing so proficiently as ordered by the Messenger of Allaah .

In conclusion I remind you of the hadith of a young boy from the Companions whose name was ’Amr ibn Abi Salamah, his father Abu Salamah was one of the earliest people of the Ansaar to believe in Allaah’s Messenger before he migrated to Medinah. These Ansaar used to go to Makkah on ’Umrah in order to meet the Prophet and to learn what new legislated rulings had been revealed to him. So one time his father travelled and then he and some of the elders from the Ansaar came back with a new ruling which the Prophet had taught them, which was to pray in congregation. Prior to that they would pray individually, so they came back with this new ruling, to pray in congregation, the Prophet having taught them this hadith, “The people should be lead by the one who is most well-versed in recitation of the Book of Allaah …”

[This young boy] ’Amr said, “So they looked around Medinah and didn’t find anyone more well-versed in the recitation of the Quraan than me, nor anyone who had memorised more than me,” and ’Amr’s age was between seven and nine, that’s what is mentioned in the narrations, i.e., at the most he was nine years old, so he said they put him forward to lead them in prayerelderly, grown men with beards praying behind a young boy of nine years at the most.

And as is mentioned in the hadith he was wearing a mantle, i.e., a loincloth made out of a heavy, velvety material. When he would prostrate it would raise up above him, and the women were praying behind the men as is the Sunnah, and some of his ’awrah would show. And so this boy had barely given salaam from the prayer when a woman called out from behind the men, “Won’t you cover the buttocks of your reciter from us?” The boy went on to say, “So they bought a thawb for me, and I had never been so happy with anything before as I was with that thawb.”

Thus, we must give due care to memorizing the Quraan and copying our Salaf as-Saalih.

Al-Hudaa wan-Noor, 694.

On Holding the Mushaf Whilst Praying Taraweeh Behind the Imaam


Questioner: Is it allowed for someone who is following the Imaam in prayer, especially in taraweeh, standing behind the Imaam obviously, [is it allowed for him] to hold the mushaf [while praying] behind the Imaam so that he can look at it?

Al-Albaani: No, no that is not from the Sunnah.

Questioner: If he does it, is his prayer valid [though]?

Al-Albaani: His prayer is valid.

Questioner: But in opposition to the Sunnah?

Al-Albaani: Yes.

Al-Hudaa wan-Noor, 679.

On Extending the Du’aa al-Qunoot in Witr


 

Questioner: Okay, is it allowed for the du’aa al-qunoot … because in the sunnah it is reported as being before the rukoo’, if we do it after the rukoo’  that would be …

Al-Albaani: … that would be following ’Umar etc., but the sunnah is dearer to us.

Questioner: Yes, doing it before the rukoo’ is better?

Al-Albaani: Yes.

Questioner: Okay, if we added an [additional] supplication to the du’aa al-qunoot which has been reported [in the Sunnah], is it allowed? The du’aa al-qunoot well-known as, ‘Allaahummahdini fi man hadaita …,’  if I add other supplications to that of my own accord?

Al-Albaani: No, it’s not allowed, except rarely.

Questioner: Only rarely.

Al-Albaani: Yes.

Al-Hudaa wan-Noor, 326.

Also see here.

Al-Albaani Leading Ishaa Prayer


The Mistake of Prostrating Before the Imaam


The Imaam said, “The brother here ­also reminded [us of] another ­­calamity common amongst those who pray and which is in opposition to the Sunnah: Al-Baraa ibn ’Aazib, may Allaah be pleased with him, said that when we would pray behind the Prophet ﷺ we would not prostrate until we saw that the Prophet ﷺ had placed his forehead on the ground.

Nowadays after saying, ‘Sami’Allaahu liman hamidah, Rabbanaa wa lakal-Hamd,’ the Imaam will barely have said, ‘Allaahu Akbar,’ except that the people [behind him] will have fallen down into prostration with him—this is a mistake.

He would say, ‘Allaahu Akbar,’ and when he was seen to have finished going into prostration and had placed his forehead on the ground, it was then that the row behind him would start to go into prostration with him ﷺ.”

Al-Hudaa wan-Noor, 183.

Giving Reminders Between the Rak’ahs in Taraweeh in Ramadaan


Questioner: Is it allowed for the Imaam of a mosque or a daa’ee, who leads the people in the mosque for taraweeh … between the rak’ahs there’s a break in which he reminds them of certain issues, for example, about performing the prayer well and following the Prophet , and alerts them to certain innovations or acts of shirk, yes, alerts them [to such things], ya’nee?

Al-Albaani: The answer is that it is [both] permissible and not permissible: if he is alerting or warning them, ordering or prohibiting them about something incidental then it is a must.

As for making it something structured and customary, [where] between every four rak’ahs, for example, or more or less than that, the Imaam gives a lecture, then this is in opposition to the Sunnah.

If it is about something unexpected then it is waajib to alert them about it, as for taking that to be something structured, then the taraweeh prayer is an unmixed act of worship in which the Muslim turns to Allaah عز وجل with all his limbs, core, mind and heart, this is the goal of the qiyaam in Ramadaan.

As for having sittings between two or four rak’ahs as something structured, then that was not from the Prophet’s guidance .

Al-Hudaa wan-Noor, 656.

Reading Witr After Fajr


The Imaam said, “Someone who falls asleep or who forgets [to pray witr] can pray it after Fajr, i.e., [he prays it] at the time he remembers it. As for someone who knows, then the time for his witr ends with the appearance of fajr, and this is obvious and clear.”

Irwaa al-Ghaleel, under hadith no. 422.

Do This and Allaah will Build a House for You in Paradise


 

The Imaam said, “The Merit of Filling the Gaps in the Rows [for Prayer]:

The Prophet said, ‘Whoever fills a gap, Allaah will build a house for him in Paradise and raise him one degree in status thereby.’” [Saheeh]

As-Silsilah as-Saheehah, 4/515. 

Reciting Faatihah Along with the Imaam



Questioner:
Does one recite [Surah] al-Faatihah along with the Imaam in those prayers in which the recitation is audible?

Al-Albaani: No, I don’t hold that view [to be correct].

Al-Hudaa wan-Noor, 428.

On Saying Aameen in the Prayer


 

The Imaam said, “And in another hadith, [there occurs], ‘So say, ‘Aameen,’ Allaah will answer you,’ … i.e., He will answer your supplications—and this is a mighty encouragement to say Aameen—so one must make sure to give it attention, so said an-Nawawi.”

Asl-Sifatus-Salaah, 1/387.

On Seeking Refuge with Allaah Before Reciting Faatihah in Each Rak’ah


Questioner: A question about the validity of seeking refuge with Allaah in every rak’ah, [saying], “A’uthubillaahi minash-Shaitaanir-Rajeem?”

Al-Albaani: There is no express text about seeking refuge with Allaah in every rak’ah, it is something about which there is a dispute. I do not hold that a person should be bigoted to either one of the two opinions, but should rather take what he feels comfortable with and opens up to.

What is apparent to me is that seeking refuge with Allaah before every [recital] of Al-Faatihah in each rak’ah is the stronger opinion due to The Most High’s Statement, “So when you want to recite the Qur’aan, seek refuge with Allaah from Satan, the accursed.” [Nahl 16:98], but there is no forthright hadith suggesting this opinion, it is only a deduction and argument based on the aayah as a whole.

Fatwawa Jeddah, 26.

In a Three or Four Rak’ah Prayer, When Does One Raise One’s Hands After Having Read the Tashahhud?


 

 

Questioner: In a three or four rak’ah prayer, does one raise one’s hands after the tashahhud when he intends to get up or after he [actually] gets up?

Al-Albaani: No, the first situation [that you mentioned is correct], when he is about to get up, not after it, before, when he intends to get up he says, “Allaahu Akbar,” and raises his hands.

Al-Hudaa wan-Noor, 134.

“Allaaaaaaaaaaaaaaaaaaaaaaaahu Akbar.”


Questioner: … we want a clarification about something which we have become used to or which we see in our country, i.e., lengthening the takbeer [i.e., saying, ‘Allaahu Akbar,’ in the prayer] and making it different in length according to the different pillars [of the prayer one happens to be performing at the time], like the standing or the opening takbeer [to start off the prayer], or the middle or final tashahhud, and so on.

Al-Albaani: This is an issue which in reality we are not familiar with as being from the Sunnah, even though it has been mentioned in some of the books of fiqh, specifically Shaafi’i fiqh.

And if I, as is said, were to forget I [still] won’t forget an Imaam with us in Damascus who used to pray in the mosque and who was my shop’s neighbour, he was bigoted towards his Shaafi’i madhhab and would say, and I don’t mean Imaam ash-Shaafi’i would say but rather some of his followers, [that] the Imaam should extend the takbeer from pillar to pillar [in the prayer].

So if he wants to prostrate after having raised his head from rukoo’ he should carry on saying, “Allaaaaaaaahu Akbar,” until he puts his head on the ground in prostration, and this [extension] is somewhat acceptable in terms of how long it is, but what grabs one’s attention totally are two things: the Shaafi’i madhhab … this issue [of prolonging the takbeer] we do not know it to be from the Sunnah … but they have another point which is from the Sunnah and which they are envied for, and that is, ‘the sitting at ease,’ and you know that, ‘the sitting at ease,’ is when the person who is praying does not stand up from the second prostration to go into the second rak’ah in one whole movement as the Hanafis and others do, but that he should [instead] sit as though he has forgotten [to get up], [just] as one would do if you had forgotten and you [instead] stayed sitting for the tashahud, but this sitting is short and then he gets up resting on his hands, the Shaafi’i madhhab holds this view.

So the thing which grabs one’s attention and which was what I saw that Imaam doing, and subhaanallaah, he was a giant, obese guy, so he had hardly raised his head from the second sajdah when he started saying, “Allaaaaaaaaaaaaaa …” and he sat down for the sitting of ease all the while continuing to extend [saying] it until he stood up straight—imagine how long he would’ve had to extend his voice, maa shaa Allaah and he had two really big lungs [Shaikh starts laughing] … saying, “Allaaaaaaaaaaaaaaaaaaaaaaaahu Akbar,”—this has no basis in the Sunnah, rather the takbeer is short and concise …

… what can we do, talking about such things will lead us to talk about other [connected] issues so don’t blame us [since now following on from what I said about the takbeer, I will mention that concerning] … the salaam too, many of the Imaams make a mistake [when saying it, since they say], “As-Salaamu alaikum wa rahmatullaaaaaaaaaaaaaah,” this is a mistake, [and what happens is that] he will not have finished saying the salaam but the people praying behind him will have, the opposite to what happened in the first example.

Why? Because he carried on prolonging it, and this is in opposition to the Sunnah, the Sunnah is that he makes it succinct, “As-Salaamu alaikum wa rahmatullah,” there is no need to prolong it, because it puts the people who are following him in a fix such that they end up saying the tasleem, which is the final pillar of the prayer, before him.

So, all of the takbeers of the prayer are like one another, there is no extending or prolonging them, whether that be when getting up from the second prostration to go in to the second rak’ah or when standing up from rukoo’ and so on, the takbeer [is simple], “Allaahu Akbar,” and it’s over.

And up to here is enough.

Al-Hudaa wan-Noor, 532.

Where to Place Your Shoes When You Take Them off for Prayer


 

Al-Albaani said, “And when he takes his sandals off he should not put them on his right side but on the left [instead], if there is no one praying to his left, if there is then he places them between his feet …”

“And when he  would take them off he would place them on his left, and he would say, ‘When any of you prays, he should not place his sandals on his right side or on his left so as to be on the right side of someone else, unless no one is on his left, but he should place them between his feet.’”

Talkhees Sifatus-Salaah, 15 and Asl Sifatus-Salaah, 1/111.

The Time Al-Albaani was on Hajj and Advised the Pilgrims to Cover Their Shoulders


 

The Imaam said, “Brothers, there is a common mistake [present] wherever we go or stay during Hajj or ’Umrah, I see a widespread mistake made by most of the pilgrims especially the foreigners amongst them or the Bedouins who have not been given understanding or knowledge [of the religion]—they purposefully uncover their shoulder so, unfortunately, you will see them walking like that under the sun, thinking that doing so is a part of the rites of Hajj.

[By doing so] they fall into two issues which make them oppose the Prophet’s ﷺ statement, but we will delay [mentioning] that now [since it’s time for prayer]—so what I mean [right] now is that you cover your shoulders, cover your shoulders, don’t uncover them, the shoulder is only uncovered when a person begins tawaaf. Now straighten your rows and get ready for the prayer …”

Al-Hudaa wan-Noor, 409.

Praying in the Middle of the Mosque Without a Sutrah


 

The Imaam said, “What the people do in all of the mosques that I have seen in Syria and elsewhere in praying in the middle of the mosque far away from a wall or pillar [which they can use as a sutrah] is due to their heedlessness of his order and actions.”

Talkhees Sifatus-Salaah, 24.

“When My Sutrah Goes What Should I Do?”


Host: There’s a question here [which says], ‘When my sutrah goes what should I do?’ He means when the sutrah is something which can move or be carried and it is taken.

Al-Albaani: In such a situation if it is possible for him to go towards a sutrah through a slight [amount of] movement he does so, if he can’t then Allaah does not burden a soul with more than it can bear, for example, if there were a pillar there or a person who is sitting down, he can approach it or him with a step or two and use it or him as a sutrah.

Rihlatun-Noor, 23 Side B.

Repelling People Walking In Front of You in the Haram When It’s Busy


Questioner: When it’s very busy in Makkah and it becomes difficult for someone who is praying to push or repel everyone who is passing in front of him and he fears that the time for the prayer will pass him by, does the need to push or repel them become null and void?

Al-Albaani: Yes, it becomes invalid.

Al-Hudaa wan-Noor, 301.

The Prayer of a Person Whose Garments are Below His Ankles



Al-Albaani: There is nothing to say that the prayer of a person whose lower garment is below his ankles is invalid, but he is a sinner without doubt since if he is sinful for leaving his garment below his ankles when not in prayer it is even more the case that he is sinful if he does so while praying. But the ruling to say that the prayer is null and void requires a specific text [stating that], and such a text is not found except in a hadith which An-Nawawi mentioned in Riyaadus-Saaliheen but it is a weak hadith, in it is a man called Abu Ja’far al-Madini and he is unknown.

Al-Hudaa wan-Noor, 272.

If a Man Finishes Praying and Then Remembers that He Never had Wudoo, Does he Repeat the Prayer or Not?


Questioner: If a man finishes praying and then remembers that he never had wudoo, does he repeat the prayer or not?

Al-Albaani: [Yes], he repeats it.

Al-Hudaa wan-Noor, 428.

Pulling Someone Closer to You in Prayer if There is a Gap


 

Questioner: If I’m in the mosque and my brother is praying behind me or next to me, but he’s a bit distant from me, is it correct for me to pull him?

Al-Albaani: Pull him to where?

Questioner: He’s praying to my right but is very distant from me.

Al-Albaani: Yes, it is allowed.

Al-Hudaa wan-Noor, 141.

What to Do if You Are Praying Sunnahs and the Iqaamah for the Fard Prayer is Called


Questioner: Regarding the prayer in the second rak’ah, if, ya’ni, for example, you’re sitting, or you stood up from rukoo’ in the second rak’ah of [your] Sunnah prayers, and the iqaamah for the [fard] prayer has been said, should you cut off your prayer or complete it, [a prayer of which you are in] the second rak’ah after rukoo’ or you just stood up from rukoo’?

Al-Albaani: … if you think that you will be able to catch the opening takbeer [of the fard prayer] with the Imaam [even] if you complete your prayer, then you complete it, and if not then you break it.

Al-Hudaa wan-Noor, 529.

Also refer to this post.

On Raising the Hands with the Takbeers of the Eed and Janaazah Prayers


Questioner: In the eed and janaazah prayers, is it prescribed to raise one’s hands with the takbeers?

Al-Albaani: No, it’s not legislated.

Al-Hudaa wan-Noor, 428.

The Sunnah Prayers Which People Perform On Jumu’ah Before the Khutbah


 

Questioner: The Sunnah prayer before Jumu’ah?

Al-Albaani: There’s no basis for it.

Al-Hudaa wan-Noor, 253.

Please read this post for a detailed explanation.

When Does Ishaa Time End?


 

 

Questioner: Up until when is ishaa time?

Al-Albaani: Up until half of the night [has passed], since that has been clearly stated in Sahih Muslim, from the hadith of ’Abdullah ibn ’Amr ibn al-’Aas, who said, “Allaah’s Prophet ﷺ  said, ‘And the time for al-Ishaa is until half the night has passed.’”

[It’s time] is not until the true fajr appears for there is no proof for that even if some of the Imaams say so, because that goes against this authentic hadith, “And the time for al-Ishaa is until half the night has passed.”

Al-Hudaa wan-Noor, 97.

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