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Tag: prayer

An Easy Way to Keep Devils Out of Your House by Reciting Two Blessed, Ancient Verses


An-Nu’maan ibn Bashir narrated that the Prophet ﷺ said, “Indeed Allaah wrote a Book two thousand years before He created the heavens and the earth, He sent down two aayahs from it with which He ended Surah al-Baqarah—if they are recited for three nights in a home, no Shaitaan shall come near it.”

Saheeh at-Targheeb, no. 1476, al-Albaani said, “Saheeh.” [Translation taken from the English translation of Al-Tirmidhi, slightly edited.]

The two verses are:

ءَامَنَ ٱلرَّسُولُ بِمَآ أُنزِلَ إِلَيۡهِ مِن رَّبِّهِۦ وَٱلۡمُؤۡمِنُونَۚ كُلٌّ ءَامَنَ بِٱللَّهِ وَمَلَٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ لَا نُفَرِّقُ بَيۡنَ أَحَدٖ مِّن رُّسُلِهِۦۚ وَقَالُواْ سَمِعۡنَا وَأَطَعۡنَاۖ غُفۡرَانَكَ رَبَّنَا وَإِلَيۡكَ ٱلۡمَصِيرُ

‘Āmanar-Rasūlu bimā ‘unzila ‘ilayhi mir-rabbihi wal-Mu’uminūna ۚ kullun ‘Āmana billāhi wa Malā’ikatihi wa Kutubihi wa Rusulihi Lā nufarriqu baina ‘aĥadin mir-Rusulihi ۚ wa qālū sami`nā wa ‘Aţa`nā ۖ  Ghufrānaka Rabbanā wa ‘ilaikal-Maşīr.

“The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allaah, His Angels, His Books, and His Messengers. They say, “We make no distinction between one another of His Messengers.” And they say, “We hear, and we obey. (We seek) Your Forgiveness, Our Lord, and to You is the return (of all).””

لَا يُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا وُسۡعَهَاۚ لَهَا مَا كَسَبَتۡ وَعَلَيۡهَا مَا ٱكۡتَسَبَتۡۗ
رَبَّنَا لَا تُؤَاخِذۡنَآ إِن نَّسِينَآ أَوۡ أَخۡطَأۡنَاۚ
رَبَّنَا وَلَا تَحۡمِلۡ عَلَيۡنَآ إِصۡرٗا كَمَا حَمَلۡتَهُۥ عَلَى ٱلَّذِينَ مِن قَبۡلِنَاۚ
رَبَّنَا وَلَا تُحَمِّلۡنَا مَا لَا طَاقَةَ لَنَا بِهِۦۖ
وَٱعۡفُ عَنَّا وَٱغۡفِرۡ لَنَا وَٱرۡحَمۡنَآۚ أَنتَ مَوۡلَىٰنَا فَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡكَٰفِرِينَ

Lā yukallifullāhu nafsan ‘illā wus`ahā ۚ Lahā mā kasabat wa `alaihā maktasabat ۗ
Rabbanā lā tu’uākhidhnā ‘in-nasīnā ‘aw ‘akhţa’nā ۚ
Rabbanā wa lā taĥmil `alainā ‘işran kamā ĥamaltahu `alalladhīna min qablinā ۚ
Rabbanā wa lā tuĥammilnā mā lā ţāqata lanā bihi ۖ
Wa`fu `annā waghfir lanā warĥamnā ۚ ‘Anta mawlānā fānşurnā `alal-qawmil-kāfirīn.

“Allaah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. “Our Lord! Punish us not if we forget or fall into error. Our Lord! Lay not on us a burden like that which You did lay on those before us. Our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Protector! And give us victory over the disbelieving people.””

Al-Albaani Leading Ishaa Prayer


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. 

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.

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.

“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.

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.

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.

Praying Having Performed Tayammum and then During the Prayer Water Becomes Available?



Questioner:
A man is praying having performed dry-ablution [tayammum], and then during the prayer water becomes available, what should he do?

Al-Albaani: He cuts off his prayer, and uses the water [to perform wudoo].

Questioner: Okay, what if he has given the tasleem and then water becomes available? After he had given the tasleem? [i.e., after he has completed his prayer?]

Al-Albaani: Khalaas

Questioner: Sorry?

Al-Albaani: Thus is the case judged concerning which you both did inquire. His prayer is correct, but he must perform wudoo for the next one.

Al-Hudaa wan-Noor, 438.

Praying Behind the People of Innovation | 6 | ‘To pray behind every righteous person or wicked sinner’


 

Questioner: Many of the practising brothers who are keen in sticking to the Sunnah frequently ask about praying behind Imaams who are innovators, from the Ash’aris or, if the term is correct, the extreme Sufis, those who say that it is permissible to seek succour from other than Allaah in those things which only Allaah is capable of, and that leaving off praying behind them will at most times lead to an abandonment of the Jamaa’ah, because most of the Imaams with us are from the people of innovation, except for a few.

Another Person: Allaah’s Aid is sought.

Al-Albaani to someone who entered the gathering: Welcome.

Questioner: So what do you say, may your excellence continue.

Al-Albaani: We’ve answered this more than one time, [saying] that prayer …

Questioner: Yes.

Someone who enters: As-Salaamu alaikum.

Al-Albaani: Wa alaikumus-Salaam wa rahmatullaahi wa barakaatuhu.

I hold, and knowledge is with Allaah, following on from what those who came after inherited from the Salaf, that it is legislated to pray behind every righteous person and wicked sinner, and to pray over every righteous person and wicked sinner and that the prayer performed behind such Imaams is correct.

As long as we, or at the very least as long as the one who is praying [behind that person], holds–and we stipulate the [following] condition–that whatever innovation or innovations the Imaam is upon, he has not left the fold of Islaam and [has not left being regarded as from amongst] the Muslims.  He is an innovator, but without doubt and for a surety, not every innovator is a disbeliever, this is for sure. And if the situation is as such, then the one giving the the question [which you put] must place a check there and he must be precise, and this is what I am doing, so I say:

If the one praying behind an Imaam who is an innovator, whether that Imaam is a Sufi, or a Maaturidi, or an Ash’ari or … or, and so on to whatever other names the groups and parties have, if the one praying [behind such a person] holds that this Imaam who is an innovator has not left [the state of] being a Muslim, then the previous principle is employed, ‘To pray behind every righteous person or wicked sinner.’

And if he holds the opposite, that the Imaam has disbelieved, then it clearly goes without saying that praying behind him is not allowed.

But at the same time we warn [the people] from rushing to issue fatwas declaring a [single] Muslim to be a disbeliever, let alone Muslims, just because they fell into an innovation even if this innovation, as they say today, is one connected to aqidah. So one must take one’s time and be patient and not rush into issuing fatwas declaring others to be disbelievers.

Yet at the same time, we say that it is upon a Muslim to choose that the Imaam he prays behind is upon the Sunnah and correct aqidah and worship and manners, if he is able to, and if not, if the situation is that he has to choose between praying alone at home or praying behind that Imaam who has his innovations, then praying behind that Imaam is more fitting than praying alone …

Questioner: In order to preserve what is good …

Al-Albaani: Yes, thereafter along with that I say that if the person really is asking this question out of piety and devoutness, then I say, the door to devoutness is vast, when you come back from the mosque pray it again with your family.

Questioner: As occurred with some of the Salaf in times past.

Al-Albaani: Yes.

Questioner: He said, ‘Those who delay the prayers from their appointed times …’

Al-Albaani: It is as such, [delaying] the prayer from its time. This is our answer in this issue.

Questioner: And the one he prayed behind the Imaam would be counted as optional.

Al-Albaani: Optional, yes.

Questioner: May Allaah bless you.

Al-Albaani: And you.

Al-Hudaa wan-Noor, 754.

Silsilah| The Authentic Collection| No. 6


عَنْ مُحَمَّدِ ابْنِ جُحَادَةَ عَنْ رَجُلٍ عَنْ زَمِيْلٍ لَهُ مِنْ بَنِيْ الْعَنْبَرِ عَنْ أَبِيْهِ- وَكَانَ يُكَنَّى: أَبَا الْمُنْتَفِقِ- قَالَ أَتَيْتُ مَكَّةَ، فَسَأَلْتُ عَنْ رَسُوْلِ اللهِ – صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ -؟ فَقَالُوا: هُوَ بِعَرَفَةَ، فَأَتَيْتُهُ؛ فَذَهَبْتُ أَدْنُوْ مِنْهُ فَمَنَعُوْنِيْ، فَقَاْلَ: “اُتْرُكُوْهُ “. فَدَنَوْتُ مِنْهُ، حَتَّى إِذَا اخْتَلَفَتْ عُنُقُ رَاحِلَتِهِ وَعُنُقُ رَاحِلَتِيْ، فَقُلْتُ: يَا رَسُوْلَ اللهِ! نَبِّئْنِيْ بِمَا يُبَاعِدُنِيْ مِنْ عَذَابِ اللهِ، وَيُدْخِلُنِيَ الْجَنَّةَ؟ قَالَ:(1- تَعْبُدُ (وَفِيْ رِوَايَةٍ: اُعْبُدُ) اللهَ وَلاَ تُشْرِكْ بِهِ شَيْئاً.2- وَتُقِيْمُ الْصَّلاَةَ الْمَكْتُوْبَةَ.3- وَتُؤَدِّيْ الْزَّكَاةَ الْمَفْرُوْضَةَ. 4- وَتَصُوْمُ رَمَضَاْنَ. 5- وَتَحُجُّ وَتَعْتَمِرُوَانْظُرْ مَا تُحِبُّ مِنَ النَّاسِ أَنْ يَأْتُوْهُ إِلَيْكَ؛ فَافْعَلْهُ بِهِمْ، وَمَا كَرِهْتَ أَنْ يَأْتُوْهُ إِلَيْكَ؛ فَذَرْهُمْ مِنْهُ

From Muhammad ibn Juhaadah, from a man, from a friend of his from Bani al-Anbar, from his father whose kunyaa was Abul-Muntafiq, who said, “I came to Makkah and asked about [the whereabouts] of the Prophet, صلى الله عليه وسلم, so they said, ‘He is at Arafah.’  So I went to him and tried to get close to him but they prevented me.  So the Prophet, صلى الله عليه وسلم, said, ‘Leave him.’ So I came close to him until our riding beasts were neck and neck and then I said, ‘O Messenger of Allaah!  Inform me of that which will distance me from the Fire and cause me to enter into Paradise?’  So he said, ‘1) That you worship (and in a narration there occurs, ‘Worship …’) Allaah and do not associate anything in worship with him; 2) establish the prescribed prayer, 3) give the obligatory zakaah, 4) fast Ramadaan, 5) and perform Hajj and Umrah, 6) and look at how you would like to be treated by the people and so treat them in that manner, and how you would not like to be treated by them, then [likewise], do not treat them in that manner.’”

As-Saheehah, no. 3508

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