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Category: The Prayer

In Leningrad There Are About Four Months Where the Night is Very Long, It Goes to About Twenty Hours, How is The Prayer Performed?


 

Questioner: In Leningrad there are about four months where the night is very long, it goes to about twenty hours, and the day is about four hours long, and vice versa, so how is the prayer [to be performed]?

Al-Albaani: They estimate the prayer times in accordance with the closest city/country to them in which the sun rises and sets in a normal manner.

But I will say something [to clarify the above]: the answer [I just gave] is for a country where it’s not possible for the five [prayer] times to be expected to be seen even if they are close—if these five prayer times cannot be realised then the answer is as I mentioned just now, they estimate the five times in accordance with the closest city/country to them in which the five times are [clearly] present.

Al-Hudaa wan-Noor, 57.

You Can’t Make up a Missed Prayer if You Were Preoccupied with Business or Absorbed in Play and Amusement, It’s Gone


 

 

Questioner: A brother says, I missed the ’asr prayer and maghrib time started, which of the two should I pray? Ya’ni, he went to the mosque and they were about to pray maghrib?

Al-Albaani: If he missed ’asr because of one of the two legislated reasons, i.e., sleep or having forgotten, then he prays ’asr before maghrib. As for if he missed ’asr without one of these two excuses, then there is no place for him to pray it, neither before maghrib or after it.

Questioner: But what’s meant, O Shaikh, ya’nee, that he prays maghrib [with the Jamaa’ah] with the intention of ’asr?

Al-Albaani: What else? I’ve already answered you, may Allaah bless you, he prays it before maghrib. When I say: he prays it before maghrib it’s obvious that [I meant that] he prays ’asr, but with the condition that he had forgotten to pray it or overslept—as for if he was preoccupied with his business and merchandise, or [absorbed in] play and amusement and so on, then he has missed the prayer and there is no chance for him to repeat it, neither before maghrib or after it.

Al-Hudaa wan-Noor, 259.

Al-Albaani Asked About Replying to The Salaam of Someone Who Doesn’t Pray


Questioner: A person who doesn’t pray walks past you and says, ‘As-Salaamu ’alaikum,’ do you reply to his salaam?

Al-Albaani: Yes, you give salaam back, but when you accompany him you admonish him.

Al-Hudaa wan-Noor, 97.

Al-Albaani Advising a Young Guy About Whether He can Eat or Drink with His Brother who Doesn’t Pray


Questioner: I have a brother who doesn’t pray, is it allowed for me to eat and drink with him?

Al-Albaani: Is he older than you or younger?

Questioner: Older.

Al-Albaani: Has he reached the age where he is held responsible for his actions?

Questioner: Yes.

Al-Albaani: If you don’t eat and drink with him, where will you eat and drink from?

Questioner: From the food which he eats from …

Al-Albaani: If I were to say to you, ‘Don’t eat or drink with him,’ where will you then eat and drink from since he is older than you?

Questioner: I will eat, ya’ni, alone.

Al-Albaani: Alone, outside or inside the house?

Questioner: Inside.

Al-Albaani: Is your father alive? [Lit: do you have a father?]

Questioner: Yes.

Al-Albaani: Is your mother alive? [Lit: do you have a mother?]

Questioner: Yes.

Al-Albaani: They pray, inshaa Allaah?

Questioner: Yes.

Al-Albaani: Do you eat with them?

Questioner: Yes.

Al-Albaani: And your brother who doesn’t pray, doesn’t he eat with them [too]?

Questioner: He eats with us.

Al-Albaani: If you leave your brother that means that you will leave your father and mother, thus in this situation it is not allowed for you to say that you will leave your brother, because if you do you will leave your father and mother.

If you have some knowledge and can give some advice and direct your brother in a good way, especially since he is older than you, then do that in a manner that is best—not with harshness or coarseness.

Al-Hudaa wan-Noor, 93.

Is There Specific Dhikr to be Said Between the Two Prostrations for Forgetfulness [Sujood as-Sahw]?


 

Questioner: Regarding the prostrations for forgetfulness, O Shaikh, and the [brief] sitting between both of them, is there a [specific] dhikr [to be said there] or is it the normal dhikr?

Al-Albaani: Same as the normal one.

Questioner: Like Subhaana Rabbi al-A’laa, Rabbighfirli ….

Al-Abaani: Yes, ya’ni, there is nothing specific …

Al-Hudaa wan-Noor, 406.

Are The Prostrations for Forgetfulness Done Before or After the Salaam?


 

Questioner: A person catches one rak’ah of Fajr prayer, but he forgetfully gives salaam along with the Imaam, should the prostrations for forgetfulness be done before or after the salaam?

Al-Albaani: [Firstly] he doesn’t prostrate for forgetfulness until he has separated from the Imaam. When he forgets if he wants to he can prostrate before the salaam or after it, the well-known elaboration that if he added something to the prayer then it is … after and vice-versa, some of the hadiths serve as evidence for this elaboration but when all of them are brought together it becomes clear that the person who is forgetful in his prayer has the option of either giving salaam [and then prostrating] and that is better outright, or if he wants to he can give salaam after he finishes the prostrations for forgetfulness.

Al-Hudaa wan-Noor, 259.

On The Prayer for Need [Salaatul-Haajah]


Questioner: Salaatul-Haajah [The prayer for a need], is there anything reported about it, O Shaikh?

Al-Albaani: No, nothing authentic, there are reports but they are not authentic.

Al-Hudaa wan-Noor, 528.

Eating or Prostrating on Arabic Newspapers or Newspapers that May Have Allaah’s Name in Them


Questioner: Regarding newspapers which we eat on, is it allowed to eat on newspapers?

Al-Albaani: It’s not allowed to use them like that, because they have Allaah’s Name in them, or Muhammad ibn Abdullaah’s name, maybe an aayah or a hadith and so on.

Questioner: Is it allowed to pray on a newspaper?

Al-Albaani: Standing on it?

Questioner: No, ya’ni, prostrating on it.

Al-Albaani: It’s not allowed to use them in such a manner.

Questioner: Absolutely not?

Al-Albaani: Absolutely.

Al-Hudaa wan-Noor, 52.

How to Move Your Finger in Tashahhud—You Move it Up and Down a Lot in a Manner that Can Hardly Be Seen


Questioner: In some of your tapes we heard that moving the [index] finger in the tashahhud is not done by raising and lowering it, i.e., [but should be done by moving it] from the right to the left, so we implement this, walhamdulillaah, but the people ask us what the proof for that is?

Al-Albaani: How do you implement it?

Questioner: Ya’ni, I move my finger from the right to the left.

Al-Albaani: Who told you that?

Questioner: One of your tapes, O Shaikh.

Al-Abaani: No, you’re mistaken.

Questioner: What is the correct way?

Al-Albaani: The correct way is that you move it in its place, not to the right and left, in other words, you raise it and lower it but in a manner that can hardly be seen, understand?

Questioner: Understood, O Shaikh, understood.

Al-Albaani: As for moving it the right and left then this has crept in among you from your old madhhab, or from the madhhab of some of you in Algeria and Morocco and those countries on the coast of the Mediterranean Sea, i.e., the Maaliki madhhab, they are the ones who do what you mentioned …

Questioner: In [your book] Sifatus-Salaatin-Nabee, you mentioned that when Imaam Ahmad was asked whether he pointed with his finger in the prayer he said, ‘Yes, intensely.’ Intensely, what does intensely mean here? The speed or what?

Al-Albaani: That is it, ya’ni, a lot.

Questioner: A lot?

Al-Albaani: Yes.

Questioner: Alhamdulillaah.

Al-Hudaa wan-Noor, 564.

Also read this post.

The Mistake of Turning Your Shoulders and Chest When Giving the Adhaan or During Salaam at the End of the Prayer


 

Al-Albaani: I say that many of the callers to prayer turn their chests away from the Qiblah, they turn away from the Qiblah with their chests when they give the call to prayer and announce the Iqaamah—and this is in opposition to the Sunnah.

Turning away during the adhaan and iqaamah is only done with the mouth, the face naturally, and not with the chest and shoulders, just as it should be when one leaves the prayer, i.e., when he gives salaam.

Yet despite this we see many of the people who pray fall into this mistake, when they pray they say, “As-Salaamu alaikum …” [here the Shaikh is physically demonstrating to those in front of him the incorrect way people give salaam at the end of the prayer by turning their chests and shoulders away from the Qiblah], this is incorrect.

The salaam is completed as he was, facing the Qiblah, the Prophet ﷺ used to only turn towards the right with his head such that the whiteness of his cheek could be seen by those behind him, and likewise to the left—so when giving salaam these two shoulders don’t move, the same goes for the adhaan.

So when he turns then it is like this and this, as occurs in Sahih al-Bukhari from the hadith of Abu Juhaifah as-Sawaa’i [may Allaah be pleased with him], that he saw Bilaal [may Allaah be pleased with him] giving the call to prayer and he saw him turning to the right and left with his mouth [i.e., his face]—thus we don’t move at all … [in the call to prayer you say], ‘Allaahu Akbar, Allaahu Akbar we get to, ‘Come to prayer! Come to prayer!’—stay exactly as you are, don’t turn away from the Qiblah with your chest, because facing the Qiblah during the adhaan is part of the perfection of the Sunnah of the adhaan.

And this is a reminder, and reminders benefit the believers.

Al-Hudaa wan-Noor, 532.

How to Move Your Finger In Tashahhud—You Move it But You’re Not Supposed to Raise and Lower It Such that It’s Not Pointing To The Qiblah


 

Al-Albaani: I want to remind my brothers who are here that I noticed when some of them are praying and they move their finger in tashahhud, they move it too much in a way that is not legislated.

There is no doubt that moving the finger in tashahhud is the Sunnah, but many times our brothers from Ahlus-Sunnah mix this movement [of the finger] up with another thing which is not from the Sunnah, and that is lowering and raising it.

I noticed in this mosque that the brother, the Imaam, may Allaah reward with him good, is active in spreading the Sunnah, for I saw some of the people in the mosque moving their fingers in tashahhud, and this is proof that the Imaam, walhamdulillaah, is carrying out the duty of calling to the Sunnah.

So I saw some of these people and [also] some of our brothers with us on this trip, [I noticed] that they add something to this movement which can be described as lowering and raising, i.e., this is lowering and raising—this has no basis in the Sunnah, all that has been mentioned in the Sunnah is that it is moved, i.e., there is a Sunnah that should be observed when moving [the finger], i.e., that the finger should be pointing towards the Qiblah, so when you point it towards the Qiblah and move it, don’t lower it, because if you do then you have made it point towards the ground, and the ground is not your Qiblah, the Qiblah is in front of you.

So here is your knee, and your palm is on your knee, so as soon as you sit you curl your fingers up and make a circle with your thumb and your middle finger, then you raise your index finger and move it—don’t raise and lower it—this has no basis in the Sunnah, rather you move it in its place.

This is what I wanted to remind you of and reminders benefit the believers. 

Al-Hudaa wan-Noor, 494.

Also refer to this post for further clarification.

Al-Albaani Asked: When Does One Perform the Prostrations of Forgetfulness [Sujood as-Sahw], Before or After Salaam?


 

Questioner: What is the most correct opinion regarding the prostrations of forgetfulness? [Should they be done] before or after [the salaam]?

Al-Albaani: Both are allowed.

Questioner: And the hadith in which the Prophet ﷺ said, “For each forgetfulness there are two prostrations after giving the salutation?” [Saheeh Abu Dawud, no. 954, Hasan]

Al-Albaani: There are other hadiths which permit the prostration before the salaam, and that is why I said both are allowed.

Al-Hudaa wan-Noor, 338.

The Distance Which Should be Left if Having to Walk in Front of Someone Praying who Hasn’t Taken a Sutrah


Questioner: The distance which a person walking in front of someone praying must leave, someone who hasn’t taken a sutrah?

Al-Albaani: After the [place of] prostration of the person praying.

Questioner: After the [place of] prostration, about three cubits [arm’s-lengths]?

Al-Albaani: Yes.

Al-Hudaa wan-Noor, 322.

What is The Ruling About The Salaah of a Person who Prays Without a Sutrah?


 

Questioner: The person who prays without a Sutrah, what is the ruling on his prayer?

Al-Albaani: The prayer is valid but he is sinful.

Al-Hudaa wan-Noor, 184.

If Someone Finishes the Tashhahud and Then Remembers that He Only Prostrated Once, What Should He Do?


Questioner: If someone finishes the tashhahud and then remembers that he only prostrated once, what should he do?

Al-Albaani: He carries out the second prostration and then reads the tashahhud again and after that does the prostrations of forgetfulness [sujood as-sahw].

Al-Hudaa wan-Noor, 96.

In Prayer, Do We Say the Basmalah and the Isti’aadhah Between al-Faatihah and the Surah After it?


Questioner: In prayer, do we say the Basmalah [i.e., Bismillaahir-Rahmaanir-Raheem] and the isti’aadhah [i.e., A’uthu billaahi minash-Shaitaanir-Rajeem] between al-Faatihah and the Surah after it?

Al-Albaani: When someone who is praying finishes reciting al-Faatihah and starts a surah from its beginning then he reads the basmalah before it, because it is a surah, except for Surah Baraa’ah, as is known. As for when he starts his recitation from the middle of the surah or its end, then there is no basmalah.

Al-isti’aadhah is [said] at the beginning of the recitation only.

Al-Hudaa wan-Noor, 814.

Al-Albaani: Stay As You Are—Your Lord Created You.


Questioner: Some [people’s] bodies, ya’nee, like mine, when I, especially when the Imaam straightens our rows in the mosque on the line, we put, ya’nee, our toes on the line, and a big person like me when he sits for tashahhud he is distinct in front of those praying [i.e., he sticks out].

Should I move back until I’m [sitting] in line with them, or stay as I am, protruding …

Al-Albaani: No, [since if you did that then] so as not to stand out in front you will stand out from behind [if you moved back].

Questioner: Yes, this is it.

Al-Albaani: Stay as you are—your Lord created you.

Al-Hudaa wan-Noor, 339.

When Does a Person Praying Behind an Imaam Start to Give Salaam? After the First or Second Tasleem?


Questioner: When giving salaam at the end of the prayer, is it allowed for me to give salaam behind the Imaam to the right and then to the left or do I have to wait until he’s finished giving salaam on both sides [before I start]?

Al-Albaani: This is a good question. You shouldn’t wait for his second salaam, because one exits the prayer through the first, i.e., the first salaam [to the right] is the one that is the rukn out of the two, the second one [to the left] is a Sunnah, if he does it, you do it, and if he doesn’t you don’t and along with him you are content with that first salaam.

What the people do nowadays in terms of waiting for the Imaam until they hear him finish the second salaam and then they follow him by doing the first and second tasleem, this goes against the most correct opinion in this issue.

Al-Hudaa wan-Noor, 328.

How Far is a Person Who Has Some Units of Prayer to Make up Permitted to Walk to Get to His Sutrah?


Questioner: [How far is a person who has some units of prayer to make up permitted to walk to get to his Sutrah?]

Al-Albaani: He can take some steps such that if he is seen no one will say, ‘He’s not praying,’ [i.e., no one will assume that by the looks of it he is not praying], because actions that are many nullify the prayer.

Al-Hudaa wan-Noor, 290.

The Imaam Forgets to Read al-Faatihah and Only Remembers When in Rukoo’?


 

Host: The questioner says, ‘The Imaam of a mosque forgets to recite al-Faatihah in a rak’ah, he only remembers whilst he is [actually] in rukoo’, what should he do?

Al-Albaani: He cancels the rukoo’ and stands up and reads al-Faatihah and then carries on with the prayer, he cancels the rukoo’, cuts it off and stands up straight away and recites al-Faatihah … and if it is the first or second rak’ah he reads a Surah or part of one [after Faatihah] and then bows and continues the prayer.

Someone Else: [What about] the people praying behind him, O Shaikh of ours?

Al-Albaani: They do as he does.

Questioner: They follow him?

Al-Albaani: “The Imaam is [appointed] to be followed …” [Bukhaari and others]

Al-Hudaa wan-Noor, 190.

Revive a Sunnah: Saying, ‘Sami’a-llaahu liman hamidah,’ in the Prayer at the Right Time


 

The Imaam said, “This is also a Sunnah which has been abandoned … one of the Sunnahs which has been abandoned is that most of the Muslims if not all of them do not join the Imaam in saying, ‘Sami’a-llaahu liman hamidah,’ they suffice with, ‘Rabbanaa wa lakal-hamd,’ so one form of dhikr to be said at that time has been squandered and another form of dhikr has been mistakenly added in its place—what I mean is: there is a transition from being in the rukoo’ to standing up, at this time the words of remembrance that are said are, ‘Sami’a-llaahu liman hamidah,’ whether it’s the Imaam or someone praying alone, when is, ‘Sami’a-llaahu liman hamidah,’ said? As soon as he lifts [his head].

So let us take an example, there is someone bowing, [he says], ‘Sami’a-llaahu liman hamidah,’ when does he say, ‘Rabbanaa wa lakal-hamd?’ When he is [finally] standing.

What do the people following the Imaam nowadays do? The Imaam says, ‘Sami’a-llaahu liman hamidah,’ and they say, ‘Rabbanaa wa lakal-hamd,’ so to start they have forfeited the Sunnah which is that along with the Imaam they [should also] say, ‘Sami’a-llaahu liman hamidah,’ just as they say, ‘Allaahu Akbar,’ along with him, and [in addition to that] they put another Sunnah in the wrong place, [i.e., they start saying, ‘Rabbanaa wa lakal-hamd,’ when the Imaam is saying, ‘Sami’a-llaahu liman hamidah.’] is this clear?

This is a reminder, and a reminder benefits the believers.”

Al-Hudaa wan-Noor, 183.

Praying Behind an Imaam whose Garments are Below his Ankles and who Wears Gold



Questioner:
What is the ruling about praying behind an Imaam whose garments are below his ankles and who wears gold even though he knows the rulings concerning that?

Al-Albaani: The prayer is valid because the Prophet ﷺ used to say about the rulers, “If they conduct it properly, you and they will be rewarded, but if they make mistakes you will earn the reward and they will be held responsible (for the mistakes).” But a Muslim must chose to pray behind a righteous, scholarly, Imaam who is a reciter, so that his prayer will be as close as possible to …

Questioner: [The Imaam is] a reciter but he wears gold and his clothes are below his ankles …

Al-Albaani: You’ve got the answer [already], may Allaah bless you, but after that answer I say that he should chose a righteous, scholarly, pious Imaam. If he prays behind a man like the one who adorns himself with things that Allaah has forbidden then he [i.e., the one wearing such things] is sinful and the sin is on him due to the statement of our Lord, the Mighty and Majestic, in His Book, “… and no bearer of burdens shall bear the burden of another …” [Al-An’aam 6:164], as for the prayer, it has no connection to such acts of disobedience done by this Imaam [in question]. So the Imaam who shaves his beard, for example, or prays in trousers etc., then the sin on him, and nothing is on those who pray behind him.

Al-Hudaa wan-Noor, 81.

Praying Behind a Row Alone


 


Questioner: The ruling about someone who prays alone behind a row?

Al-Albaani: If he prays behind the row [out of necessity] then he is excused and does not have to repeat the prayer, but if he prays behind it out of carelessness in implementing the legislation—which is to join the row in front of him when he is able to—but didn’t, then in this case his prayer is invalid and he has to repeat it.

Al-Hudaa wan-Noor, 90.

How to Pray Maghrib Behind an Imaam who is Praying Ishaa



Questioner:
A person is late for Maghrib prayer, he enters the mosque and finds that the Imaam has started Ishaa prayer, or in the situation where he has to combine both Maghrib and Ishaa, he hasn’t prayed Maghrib, he enters the mosque and the Imaam has started Ishaa prayer—how does this person finish the Maghrib prayer, does he carry on with the Imaam or part with him?

Al-Albaani: In this situation he starts behind the Imaam who is praying Ishaa, but he makes the intention to pray Maghrib, in order to comply with putting one prayer before the other, but when the Imaam gets up for the fourth rak’ah [of Ishaa] this person makes the intention to part [with him], and remains sitting at the end of the third rak’ah, reads the tashahhud and gives salaam. Then he stands behind this Imaam who is still praying Ishaa and makes the intention to [now] pray Ishaa—whether or not he was able to join him before the rukoo’ [of the Imaam’s fourth rak’ah of Ishaa] or after it—what is important is that he joins [them] and prays Ishaa behind the Imaam after having prayed Maghrib with him.

Questioner: Ya’ni, he parts with him after the third rak’ah?

Al-Albaani: Yes.

Al-Hudaa wan-Noor, 18.

When a Man Comes to the Prayer and Finds that the People are in Rukoo’, is He to Say Two Takbeers or Just One?



Questioner:
When a man comes to the prayer and finds that the people are in rukoo’, is he to say two takbeers [i.e., saying ‘Allaahu Akbar’]—one for entering the prayer and another for going into rukoo’—or just one?

Al-Albaani: Two.

Al-Hudaa wan-Noor, 428.

Should You Complete Your Sunnah Prayer if You Hear the Iqaamah for the Prescribed Prayer?


 

When a person is praying the [the two units of] Sunnah prayers before fajr or [any prayer] other than fajr, and while doing so the iqaamah for the prayer is announced while he has still not yet finished praying his sunnahs, should he break his prayer in order to pray with the Imaam or should he complete his Sunnah [prayers first]?

Al-Albaani: The principle in this issue is the Prophet’s saying (صلى الله عليه وسلم), “When the iqaamh for prayer is called, there is no prayer except the prescribed prayer.” [Muslim, no. 1644].

So from this hadith it is clear that the [sunnah] prayer is nullified just by the fact that the prescribed prayer has been established–but the scholars differed as to whether the hadith is general without exception and whether it can be understood that a person can continue [to pray] in some circumstances to complete his sunnah prayer and then join the congregational prayer.

What appears to me [to be the answer] based upon what I have read from Imaam An-Nawawee’s book [called] Al-Majmoo’, is that what is intended by this hadith is to encourage the Muslim who prays the optional prayers to catch the [prescribed] prayer with the Imaam from the very start, i.e., that he should not miss the first saying of Allaahu Akbar which begins the prayer [takbeeratul-Ihraam].

So if the iqaamah for the [prescribed] prayer is called and the person is praying the optional prayer in the final sitting before giving salaam [i.e., tashahhud], and all that remains [for him to complete his optional prayer] is to give salaam, and that he thinks it is more than likely that he will be able to catch the first takbeer–then in this case he can complete his prayer, and finish it even if only with the first salaam [to the right] at the very least.

In contrast, if he said the takbeer to start praying his sunnah for fajr for example, and at the same time the iqaamah for the prescribed prayer is called such that if he were to continue until he completed his optional prayer it would mean that, at the very least, he would miss the first takbeer which begins the prayer with the Imaam [takbeeratul-Ihraam], then in this situation he should break his prayer, i.e., without giving salaam. And between these two situations are many others.

In summary, the person who is praying optional prayers when the iqaamah is called should make an effort to consider whether or not by continuing the optional prayer he will catch the initial, first takbeer which starts the prescribed prayer.

If he thinks it more than likely that he will catch it, he complete his prayer and keeps it short, and if he thinks it more likely that he will miss the first takbeer that commences the [prescribed] prayer, he breaks off his optional prayer and joins the row.

Al-Masaa’il al-‘Ilmiyyah wal-Fataawaa ash-Shar’iyyah, Fataawaa ash-Shaikh al-Allaamah Muhammad Naasirud-Deen al-Albaani, fil-Madeenah wal-Imaaraat, of Amr Abdul-Mun’im Saleem, pp. 100-101.

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