The month of Rajab

The month of Rajab

 In the Name of Allah, Most Gracious, Most Merciful,
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

The attribute of choosing or selecting is an indicative of His Lordship and Oneness, and of the perfection of His Wisdom, Knowledge and Power.

Allah says: “And your Lord creates whatsoever He wills and chooses” [Al-Qasas 28:68]

One aspect of His choosing and preferring is the fact that He has chosen some days and months and given them preference over others. Among the months, Allah has chosen four which He has made sacred, as He says:

“Verily, the number of months with Allah is twelve months (in a year), so it was ordained by Allah on the Day when He created the heavens and the earth; of them four are Sacred. That is the right religion, so wrong not yourselves therein…”

[Al-Tawbah, 9:36]

These months are calculated according to the movements of the moon, not the movements of the sun, as the kuffar do.

The Sacred Months are mentioned by implication in the Qur’an, but their names are not given. Their names are mentioned in the Sunnah:

It was reported from Abu Bakrah (radiallahu`anhu) that the Prophet (sallallahu 'alaihi wa sallam) gave his Farewell Sermon and said:

“Time has completed its cycle and is as it was on the Day when Allah created the heavens and the earth. The year is twelve months, of which four are sacred, three consecutive months – Dzul-Qa’edah, Dzul-Hijjah and Muharram – and the Rajab of Mudar which comes between Jumaada and Sha’baan.”

[Narrated by al-Bukhari, no. 1741, in Kitab al-Hajj, al-Khutbah Aiyam Mina; and by Muslim, no. 1679, in Kitab al-Qisamah, Bab Tahrim al-Dimā’]

It was called Rajab of Mudar because [the tribe of] Mudar did not tamper with its timing, unlike the rest of the Arabs, who used to tamper with the months and change their order depending on whether they were in a state of war or not. This was the postponing referred to in the ayah:

“The postponing (of a Sacred Month) is indeed an addition to disbelief: thereby the disbelievers are led astray, for they make it lawful one year and forbid it another year in order to adjust the number of months forbidden by Allaah, and make such forbidden ones lawful.”

[Al-Tawbah, 9:37]

It was also said that the reason why it was attributed to Mudar was because they venerated it and respected it so much, so it was attributed to them.

The reason it so called Rajab.

Ibn Faris said: The letters Ra’, jīm and ba’ form a root which indicates supporting and strengthening something with another thing. … Hence the phrase “Rajabtu’l-shay’” means I venerated it… It was called Rajab because they used to venerate it, and it is also venerated in shari’ah.

The people of the Jahiliyyah used to call Rajab Munassil al-Asinnah [the one that causes the sharp heads of weapons to be taken off].

It was reported that Abu Rajā’ al-‘Atāridi said: We would look for a rock, and then if we found a better rock we would throw the first one aside and adopt the other. If we could not find a rock, we would make a pile of dirt, then we would bring a ewe and milk it over the pile of dirt, then we would do tawāf around it. When the month of Rajab came, we would say Munassil al-Asinnah [the one that causes the sharp heads of weapons to be taken off], and we would not leave any spear or arrow that had an iron piece in it but we would take the metal head off and put it aside during the month of Rajab.

[Narrated by al-Bukhari]

Al-Bayhaqi said: the people of the Jahiliyyah used to venerate these sacred months, especially the month of Rajab, and they would not fight during this month.

[Mu’jam Maqāyēs al-Lughah (p. 445)]

Rajab is a sacred month

The Sacred months have a special status, which applies also to Rajab because it is one of these sacred months. Allah says:

“O, you who believe! Violate not the sanctity of the Symbols of Allah or of the Sacred Month…”

[Al-Maidah, 5:2]

This means: do not violate their sanctity which Allah has commanded you to respect and forbidden you to violate, for this prohibition includes both vile deeds and vile beliefs.

Allah says: “so wrong not yourselves therein…” [Al-Tawbah, 9:36]

It means in the Sacred Months. The pronoun here [translated here as “therein”] refers to these four sacred months, as stated by the Imam of the Mufassirin, Ibn Jarir al-Tabari (may Allah have mercy on him).

So we should pay attention to the sanctity of these four months, because Allah has singled them out for a special status and has forbidden us to commit sins out of respect for their sanctity, for sins committed at this time are even worse, because of the sanctity of the time which Allah has made sacred. Hence in the ayah quoted above, Allah has forbidden us to wrong ourselves even though this – i.e., wronging ourselves, who includes committing sins – is forbidden during all the months of the year.

Fighting during the sacred months

Allah says:

“They ask you concerning fighting in the sacred months. Say: fighting therein is a great (transgression)…”

[Al-Baqarah, 2:217]

The majority of scholars state that (the prohibition of) fighting in the sacred months is abrogated by the ayah:

“Then when the sacred months have passed, then kill the Mushrikin wherever you find them…”

[Al-Tawbah, 9:5]

And other ayat and reports which are general in application and which include commands to fight them.

Others say: it is not permissible to initiate fighting during the sacred months, but it is permissible to continue and conclude fighting, if it started at a different time. The fighting of the Prophet SAWS (peace and blessings of Allaah be upon him) against the people of al-Ta’if is interpreted in this way, because the fighting had begun at Hunain in Shawwaal.

The above does not apply to fighting in self-defence. If the enemy attacks the Muslim lands, it is obligatory for the inhabitants to defend themselves, whether that happens during a sacred month or not.

Al-‘Atērah (a kind of sacrifice)

During the Jahiliyyah, the Arabs used to slaughter a sacrifice during Rajab as an act of worship towards their idols.

When Islam came, teaching that sacrifices were to be offered only to Allah, this deed of the Jahiliyyah was abolished. The fuqaha’ differed as to the rulings on offering sacrifices during Rajab. The majority of Hanafis, Malikis and Hanbalis stated that the sacrifice of al-‘Atērah was abrogated. Their evidence was the hadith:

“There is no Fir’ and no ‘Atērah”. [Narrated by al-Bukhari and Muslim from Abu Hurayrah]

The Shafi’ie said that al-‘Atērah had not been abrogated, and they regarded it as mustahabb (recommended). This was also the view of Ibn Sirin.

Ibn Hajar said: this is supported by the hadith narrated from Nubayshah, who said:

A man called out to the Messenger of Allah (sallallahu 'alaihi wa sallam): We used to offer the sacrifice of al-‘Aterah during the Jahiliyyah in the month of Rajab. What do you command us to do? He (s.a.w) said:

“Offer sacrifices, no matter which month is it…” [Abu Dawud, al-Nasa’i, and Ibn Majah, and classified as sahih by al-Hakim and Ibn al-Mundhir, from Nubayshah]

Ibn Hajar said: the Messenger of Allah (sallallahu 'alaihi wa sallam) did not abolish it in principle, but he abolished the idea of making this sacrifice especially in Rajab.

Fasting in Rajab

There is no sahih report from the Prophet (sallallahu 'alaihi wa sallam) or from the sahabah to indicate that there is any particular virtue in fasting during Rajab.

The fasting that is prescribed in Rajab is the same as that prescribed in other months, namely fasting on Mondays and Thursdays, and the three days of al-Beed, fasting alternate days, and fasting Sirar al-Shahr. Some of the scholars said that Sirar al-Shahr refers to the beginning of the month; others said that it refers to the middle or end of the month.

‘Umar Ibn al-Khattab (radiallahu`ahu) used to forbid fasting in Rajab because it involved resemblance to the Jahiliyyah. It was reported that Kharashah ibn al-Harr said: I saw ‘Umar smacking the hands of those who fasted in Rajab until they reached out for food, and he was saying:

“This is a month which was venerated in the Jahiliyyah”.

[al-Irwā’, 957; al-Albani said: it is sahih]

Imam Ibn al-Qayyim said: the Prophet (sallallahu 'alaihi wa sallam) did not fast for three consecutive months (i.e., Rajab, Sha’ban and Ramadaan) as some people do, and he never fast Rajab at all, nor did he encourage people to fast this month.

Al-Hafiz ibn Hajar said: No sahih hadith that may be used as evidence has been narrated concerning the virtues of the month of Rajab or fasting this month or fasting in any specific part of it, or observing Qiyam al-Layl specifically during this month. Imam Abu Isma’il al-Harawi al-Hafiz has already stated this before me, and we have narrated this from others also.

[Tabayyun al-‘Ajab bima wurida fi Fadl Rajab]

In Fatāwa al-Lajnah al-Dā’imah it states: with regard to fasting specifically in Rajab, we do not know of any basis in Shari’ah for doing that.

‘Umrah in Rajab

The ahaadith indicate that the Prophet (sallallahu 'alaihi wa sallam) did not do ‘Umrah during Rajab, as it was narrated that Mujahid said: ‘Urwah ibn al-Zubayr and I entered the mosque, and there was ‘Abdallah ibn ‘Umar sitting near the room of ‘Aa’ishah (radiallahu`anha). He was asked, “How many times did the Messenger of Allaah (sallallahu 'alaihi wa sallam) do ‘Umrah?” He said, “Four times, and one of them was in Rajab.” We did not want to argue with him. We could hear ‘Aa’ishah Umm al-Mu’minin brushing her teeth (i.e., the sound of the miswak) in her room. ‘Urwah said, “O Mother of the Believers, did you not hear what Abu ‘Abd al-Rahman is saying?” She said, “What is he saying?” He said, “He is saying that the Messenger of Allah (sallallahu 'alaihi wa sallam) did ‘Umrah four times, one of them in Rajab.” She said, “May Allah have mercy on Abu ‘Abd al-Rahman, [the Prophet (sallallahu 'alaihi wa sallam)] never did ‘Umrah but he witnesses it (i.e., he was present with him), and he never did ‘Umrah during Rajab.”

[Al-Bukhari, Muslim]

Ibn ‘Umar heard this and did not say yes or no. [Muslim]

Al-Nawawi said: the fact that Ibn ‘Umar remained silent when ‘Aa’ishah denied what he said indicates that he was confused, or had forgotten, or was uncertain. Hence it is an innovated bid’ah to single out Rajab for making ‘Umrah and to believe that doing ‘Umrah in Rajab has a specific virtue. Nothing to that effect has been narrated, besides the fact that the Prophet (sallallahu 'alaihi wa sallam) is not reported to have made ‘Umrah during Rajab at all.

Shaykh ‘Ali ibn Ibrahim al-‘Attar (d. 724 AH) said: One of the things that I have heard about the people of Makkah – may Allah increase it in honour – is that they do ‘Umrah frequently during Rajab. This is something for which I know of no basis; all I know is that it was reported in the hadith that the Messenger of Allah (sallallahu 'alaihi wa sallam) said: “‘Umrah in Ramadan is equivalent to Hajj.”

Shaykh Muhammad ibn Ibrahim (may Allah have mercy on him) said: As for singling out some of the days of Rajab for any kind of good deed, ziarah (visiting the House of Allaah, the Ka’bah) or anything else, there is no basis for this, because Imam Abu Shaamah stated in his book al-Bida’ wa’l-Hawaadith: specifying acts of worship at times that were not specified by shari’ah is wrong; no time is to be regarded as better than any other except in cases where the shari’ah gave preference to a certain act of worship at a certain time, or stated that any good deed done at this time is better than good deeds done at other times. Hence the scholars denounced the practice of singling out the month of Rajab for doing ‘Umrah frequently.

But if a person goes for ‘Umrah during Rajab without believing that this has any particular virtue and because it is just a coincidence that it is easier for him to go at this time, then there is nothing wrong with that.

[Fatawa Muhammad ibn Ibrahim]

Bid’ah and innovations in the month of Rajab

Innovation in religion is one of the serious matters which go against the Book of Allah and the Sunnah. The Prophet (sallallahu 'alaihi wa sallam) did not die until after the religion had been perfected.

Allah says:

“… This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion…”

[Al-Maidah, 5:3]

It was reported that ‘Aa’ishah (may Allah be pleased with her) said: the Messenger of Allah (sallallahu 'alaihi wa sallam) said:

“Whoever innovates something in this matter of ours which is not a part of it, will have it rejected.”

(Al-Bukhari, Muslim)

Some people have made innovation a number of practices in Rajab, including the following:

• Salat al-Raghā’ib. This prayer became widespread after the first and best centuries, especially in the fourth century AH. Some liars fabricated this prayer, which is done on the first night of Rajab.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: Salat al-Raghā’ib is bid’ah according to the consensus of the scholars of religion, such as Malik, al-Shafi’e, Abu Hanifah, al-Thawri, al-‘Auza’i, al-Layth and others. The hadith that is narrated concerning it is a lie according to the consensus of the scholars who have knowledge of hadith.

• It was reported that major events happened in the month of Rajab, but none of these reports are true. It was reported that the Prophet (sallallahu 'alaihi wa sallam) was born on the first night of Rajab, and that he received his Mission on the twenty-seventh, or twenty-fifth of this month. None of this is correct. It was reported with an isnad that is not sahih from al-Qasim ibn Muhammad that the Prophet’s Night Journey (al-Isrā’) took place on the twenty-seventh of Rajab. This was denied by Ibrahim al-Harbi and others. One of the innovations that take place during this month is the recitation of the story of the Mi’raj, and celebrations to commemorate it on the twenty-seventh of Rajab, or singling out this night to perform extra acts of worship such as Qiyam al-Layl or fasting during the day, or rejoicing and celebrating. Some celebrations are accompanied by haram things such as mixing of men and women, singing and music, all of which are not permitted on the two Eids which are prescribed in Islam, let alone innovation celebrations. Add to that the fact that there is no proof that the Isrā’ and Mi’rāj happened on this date. Even if it were proven, that is no excuse for holding celebrations on this date, because nothing of the kind has been reported from the Prophet (sallallahu 'alaihi wa sallam) or from his companions, may Allah be pleased with them, or from any of the Salaf (early generations) of this Ummah. If it were a good thing, they would surely have done it before us.

• Solat Umm Dawud halfway through Rajab.

• The dua’s which are recited specifically during Rajab are all but are innovations.

• Visiting graves specifically in Rajab is bid’ah, because graves are to be visited at any time of the year.

We ask Allah to guide us of those who venerate the things that He has made sacred and adhere to the Sunnah of the Prophet (sallallahu 'alaihi wa sallam) outwardly and inwardly, all the Praise is to Allah, the Lord of al-a’lamīn (mankind, jinns and all that exists).

[Excerpted with modification from Fatwa No: 2839 Islam Q&A]

Aligning the Rows during Solat

Aligning the Rows during Solat


Dr.Hatem al-Hajj

Question: I recently moved to a new town and at the masjid when we line up for Solat some of the people do not like to touch the feet together, just the shoulders. Is it obligatory to touch feet and shoulders? If so, what is the proof for this so that I can share itr with them? Jazakum Allahu khayran.

In the Name of Allah, Most Gracious, Most Merciful;
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

It is an obligatory to straighten their row and to close the gaps between them in solah, which is done by standing shoulder-to-shoulder and foot-to-foot. The Prophet (sallallahu 'alaihi wa sallam) placed great emphasis on straightening the rows during congregational solat and stated many hadiths concerning this issue.

'Abdullah Ibn `Umar (radiallahu’anhu) reported that the Prophet (sallallahu 'alaihi wa sallam) said:

"Straighten your rows, bring in line your shoulders, fill in the gaps, co-operate with your brothers and do not leave empty spaces for the devils. Whoever fills in the gap Allah will shower His mercy on him and whoever leaves a space in the row Allah will deprive him of His mercy."

[Abu Dawud]

Al-Bara' Ibn `Azib (radiallahu’anhu) reported, who said:

"The Prophet (peace and blessings be upon him) would walk within the rows, from one side to another, straightening them. He would pass his hands over our chests and shoulders, and say, "Do not disperse; otherwise your hearts will become disunited." He would also say, "Allah the Almighty sends blessings upon those who stand in the first row and the angels seek forgiveness on their behalf."

[Abu Dawud]

Anas Ibn Malik (radiallahu’anhu) reported that the Prophet (sallallahu 'alaihi wa sallam) said:

"Pull your rows together, keep them close and keep your necks in line, for by He in whose hands rests the soul of Muhammad, indeed I see the devils entering the gaps in the rows as though they are small sheep."

[Abu Dawud]

We can understand from these narrations that straightening and arranging the rows of the Solat is a Sunnah of the Prophet (sallallahu 'alaihi wa sallam) through standing beside one another without leaving a gap in between. However, touching the feet with those of the next person was not established by the Prophet (sallallahu 'alaihi wa sallam), neither verbally nor through practice. Touching the feet may be a means, in the beginning of the Solat, for the purpose of straightening the rows, but not during the Solat.

Dr. Hatim al-Hajj, Associate Professor of Fiqh at the Shari`ah Academy of America and the Islamic University of Minnesota, stated:

There are three opinions in this regard: one that does not prescribe touching the feet at any time (they prescribe aligning by the shoulders), and one that prescribes it in the beginning of the Solat and throughout and a third that only prescribes this at the beginning, for the purpose of aligning the rows.

The stronger position is the third. The evidence is the hadith reported by Anas ibn Malik (radiallahu’anhu) that the Prophet (sallallaahu 'alaihi wa sallam) said:

“Make your rows straight, for I can see you from behind my back.”

Anas then said: “Thus, each of us used to put his shoulder against his neighbour’s shoulder and his foot against his foot.”

[Al-Bukhari]

In the hadith of An-Nu`man ibn Bashir (radiallahu’anhu), he mentioned the ankles instead of the feet.

[Abu Dawud]

The alignment of the row should begin from where the imam is standing. Whoever is on the right of the row should align himself by looking at those who are to his left (i.e., closer to the imam). Thus the line will be straightened and the gaps will be filled.

Alignment is done by lining up the heel, shoulders and ankles, and by completing the front rows.

Spreading the legs wide and turn the feet inward so that one's ankles touch one’s neighbours’ ankles is an obvious mistake and an exaggeration, and a new interpretation which is indicative of going to extremes in trying to apply the Sunnah. It causes annoyance and is not prescribed in syari’ah, and it widens the gaps between people standing in solat.

That becomes apparent when the people prostrate, and when they stand up again they become distracted in trying to fill the gaps and turning their feet to make their ankles touch their neighbours’ ankles, which makes them miss out on what they should be doing, which is to make the toes point in the direction of the Qiblah.

Doing that is like competing with one’s neighbour and trying to take his place. All of that is not prescribed in syari’ah.

[La jadid fi Ahkam al-Solah, 12. 13.]

We understand from this that they had their feet touching means only touching the feet at the beginning for the purpose of aligning; however, during the Solat, one should be focusing on the Solat and achieving a state of khushu` (attention with humble tranquillity).

The alignment of the rows at the beginning of the Solat is an important Sunnah according to the majority of scholars. Moreover, according to many of the scholars such as Ibn Taymiyah and Ibn Hajar, it is mandatory and that seems to be the stronger position. This is particularly true when you contemplate this hadith of the Messenger of Allah (sallallahu 'alaihi wa sallam), who said:

“Align your rows, lest Allah will misalign your hearts.”

[Abu Dawud]

We should take heed of this threat, and realize that the exterior, as known to be a fact of psychology, has an impact on the interior.

Also, the abandonment of the Sunnah will bring about division between us, and adhering to it is the way to achieve unity. This is only common sense, since there is one prophet and one Sunnah, but there are many satanic tricks. Furthermore, the disagreement between the scholars, such as the four great imams, is not attributed to any of them abandoning the Sunnah, but rather different ways of understanding it. Once it was clear to any of them that the Prophet (sallallahu 'alaihi wa sallam) prescribed something, they never hesitated to follow it.

This mandatory Sunnah has been forsaken by many Muslims. It is our duty to revive the Sunnah of the Messenger (sallallahu 'alaihi wa sallam).

Allah Almighty Knows Best

[Excerpted with modification from Islam Online, Ask About Islam, published Apr 29, 2009 ]

If the Imam Forgets Pillars of the Solat

Imām had forgotten to sujūd then he repeated the rak’ah, but some of ma’mum didn’t follow suit.

The imam led us in 'Isya Solāt, but he was not the official imam. In the last rak’ah he did not performed the second sujud, and he said the Salam without anyone noticing it or reminding him. A few minutes later, one of the worshippers came and told him about that, so he got up straight away and said, “We will repeat the last rak’ah in order to do the prostration that was forgotten.”Is this correct? What is the ruling on those who did not do the second sujud with them?

In the Name of Allāh, the Most Gracious, the Most Merciful;
All the Praise is to Allāh a. Peace and Blessings be upon  His Messenger.

Firstly: Obligation of Reminding the Imām during Solāt

If the Imam forgets something during the Solāt, then the Prophet (Sallallāhu `Alayhi Wa Sallam) commanded the members of the congregation to remind him. Ibn Mas'ud reported the Prophet (Sallallāhu `Alayhi Wa Sallam) said:

“...I am only human like you, and I forget as you forget, so if I forget then remind me...”

[Narrated by Muslim, 1168; al- Bukhari, 401]

The Prophet (Sallallāhu `Alayhi Wa Sallam) set the example of correcting the imām when his recitation becomes mixed up, when once "he (Sallallāhu `Alayhi Wa Sallam) prayed, reciting loudly, and his recitation became mixed up, so when he finished, he (Sallallāhu `Alayhi Wa Sallam) said to Ubayy ibn Ka'ab : Did you pray with us? He replied, 'Yes.' He (Sallallāhu `Alayhi Wa Sallam) said, So what prevented you [from correcting me]? "

[Abu Dawud, Ibn Hibban, Tabarani, Ibn `Asakir (2/296/2) & Diya' in al-Mukhtarah with a sahih isnad]

This indicates that correcting the imam is something that is essential.

Thus the congregation in the masjid should have said tasbīh (“Subhān Allāh”) so that the imām would notice and would do the second sujud.

Secondly: If one forgets pillars or essential parts of the Solāt.

Both the first and second sujud are pillars or essential parts of the Solāt, without which the Solāt is not valid. Whoever deliberately omits one or both of them has sinned, and his Solāt is invalid.

And whoever forgotten one or both of it has to perform it when he remember, regardless he is leading a congregation, following an imam or performing Solāt on his own. If he does not do that, his Solāt is deemed invalid.

Shaikh Ibn Salih Al-‘Uthaymeen (rahimahullah) said: The pillars or essential parts of the Solāt are obligatory and more important than the wajib (obligatory parts of Solāt), but they differ from them in that the pillars are not waived if one forgets or omitted it. Whoever forgets a pillar, his Solāt is not valid. One should complete what was omitted, and perform the Sujud al-Sahwi when he realized and reminded about it.

Whilst the wajib parts of the Solāt are waived but should be made up for by performing Sujud Al-Sahwi.

[Al-Sharh al-Mumti’, 3/315]

The pillars cannot be made up for by the Sujūd al-Sahwi alone, rather one should completed what was omitted, and perform the Sujud al-Sahwi when he realized and reminded about it.

The evidence for it is the sahih hadith of Abu Hurayrah (radiallāhu`anhu) who reported, “When the Prophet (Sallallāhu `Alayhi Wa Sallam) said the Salām after two rak’ahs in one of the two afternoon solāt, either Zuhur or ‘Asar, and they told him about that, he (Sallallāhu `Alayhi Wa Sallam) did the rest of the prayer, then he said the Salām, then he prostrated twice (sujūd al-Sahwi) after saying the Salām”

[Narrated by al-Bukhari, 482; Muslim, 573]

The Sunnah is that the pillars of Solāt cannot be waived by doing the Sujūd al-Sahwi; it is done after the omitted pillar is replaced.

[Al-Sharh al-Mumti’, 3/323]

In the case to what your imām had done that by repeating the final rak’ah in full after being reminded, this is in accordance with one of the two scholarly opinions on this subject, which is the one who omits a pillar or essential part of the final rak’ah and does not realize it until after saying the taslim should do the rak’ah in full.

This is also the view of Imam Ahmad (rahimallāh).

[See al-Mughni, 1/658].

Forgotten the final sujūd

Shaikh Ibn Baaz (rahimallāh), the Hanbalis’ scholar of Fiqh who was asked about an imām who forgot the final prostration in ‘Asar Solāt. He stood up and offered a complete rak’ah, then he said the tashahhud and the taslīm, then he did the Sujūd al-Sahwi.

He said: This is what is prescribed; if the imām forgot final prostration and said the taslīm, and then he remembered it or it was pointed out to him, he should stand up and do a full rak’ah, then say the Salām, and then do the sujūd al-Sahwi after saying the Salām. This is more appropriate. The same ruling applies to one who is performing Solāt alone. But if he does the sujūd al-Sahwi before the Salām, there is nothing wrong with that, but it is preferable after the Salām.

[Majmu’ Fatāwa Ibn Baaz, 11/277]

Imam al-Shāfi’e (rahimallāh) stated if a person or the imām had forgotten to perform the final sujud and said salām, they need not have to perform the rak'ah in full, rather they should perform the pillar that they had forgotten or omitted [i.e the final sujud] and whatever comes after it [and followed by sujūd al-Sahwi at the end of the Solāt].

[See al-Majmu’, 4/33]

If a person omitted inadvertently the pillars, one should completed what was omitted, and perform the Sujud al-Sahwi when he realized or reminded about it. The Solāt would then be considered valid. Otherwise one has to repeat the Solāt.

The sahih hadith of Abu Hurayrah (radiallāhu`anhu) who reported, “When the Prophet (Sallallāhu `Alayhi Wa Sallam) said the Salam after two rak’ahs in one of the two afternoon prayers, either Zuhur or ‘Asar, and they told him about that, he (Sallallāhu `Alayhi Wa Sallam) did the rest of the prayer, then he said the Salam, then he prostrated twice (sujud al-sahwi) after saying the Salam”

[Narrated by al-Bukhāri, 482; Muslim, 573]

And Allāh Almighty knows best.

[Adapted from Fatwa No: 47627 Islam QA]

The obligation of correcting the Imam

The obligation of correcting the Imam

Sheikh Muhammed Salih Al-Munajjid


I wander if during Solat, one behind the imam could correct or help him out if he makes mistakes or forgets in the middle of surah?

In the Name of Allah, the Most Gracious, the Most Merciful;
All the Praise is to Allah. Peace and Blessings be upon  His Messenger.

The duty of correcting the imam is divided into two categories:

1. It is an obligatory correcting the imam concerning that would invalidate the Solat if done deliberately. If he makes a grammatical mistake which changes the meaning of al-Fatihah, then he must be corrected, because this type of mistake which changes the meaning of al-Fatihah invalidates the solat. Similarly, if he omits a verse of al-Fatihah, he must be corrected, because that invalidates the solat.

2. It is a mustahab (recommended) is when the imam makes a mistake which does not invalidate the solat altogether, but it does undermine the perfection of the solat. So if the imam forgets to recite another surah after al-Fatihah, alerting him to this fact is Sunnah.

The evidence for that are the words of the Prophet (Sallallāhu `Alayhi Wa Sallam) :

“I am a human being like you, I forget as you forget. If I forget, then remind me.”

[Narrated by Al-Bukhari, Al-Salah, 401]

The Prophet (Sallallāhu `Alayhi Wa Sallam) set the example of correcting the imam when his recitation becomes mixed up, when once "he prayed, reciting loudly, and his recitation became mixed up, so when he finished, he said to Ubayy Ibn Ka'ab: Did you pray with us? He replied, 'Yes.' He (Sallallāhu `Alayhi Wa Sallam) said, So what prevented you [from correcting me]?"

[Abu Dawud, Ibn Hibban, Tabarani, Ibn `Asakir (2/296/2) ; Diya' in al-Mukhtarah with a sahih isnad]

This indicates that correcting the imam is an obligatory.

[Al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, part 3, p. 346-347]

Allah Almighty Knows Best

[Excerpted from Fatwa No: 14278 Islam QA]

Joining the imam in any situation

One should join the imam in any situation he is in

If one enters the mosque and the imam is prostrating, should he join him in prostration or wait until he gets up?

In the Name of Allah, the Most Gracious, the Most Merciful,

All the Praise is to Allah Subhanahu wa ta’ala. Peace and Blessings be upon Prophet Muhammad His Messenger.

The evidence in the sahih ahādith of Abu Hurayrah, Abu Qatadah, and Mu’adz stipulates if one enters the mosque and finds in midst of praying, he should join him regardless of any situation he is in, whether he is standing, bowing, prostrating or between prostrations.

Abu Hurayrah (Radiallahu’anhu) who reported that the Messenger of Allah (sallallahu 'alaihi wa sallam) said:

“If you come to prayer and we are prostrating, then prostrate, but do not regard it as anything. Whoever catches up with a rak’ah has caught up with the prayer.”

[Narrated by Abu Dawud, 893; classified as hasan by al-Albani in Sahih Abi Dawud]

Abu Qatadah (Radiallahu’anhu) reported: The Messenger of Allah (sallallahu 'alaihi wa sallam) said:

“When you come to prayer you must be dignified. Whatever you catch up with, performed it, and whatever you miss, complete it.”

[Narrated by al-Bukhari, 635]

[Fath al-Bari, 1/118]

Mu’adz ibn Jabal who reported, the Prophet (sallallahu 'alaihi wa sallam) said:

“When one of you comes to the prayer and the imam is in any position, let him follow what the imam is doing.”

[Narrated by al-Tirmidzi, 591; classified as sahih by al-Albani in Sahih al-Tirmidzi]

Al-Hafiz Ibn Hajar (rahimahullah) said: “This is the reference as evidence that it is mustahab to join the imam in whatever position he is found.”

This is the Sunnah of the way to the one who enters the mosque and finds the imam praying, based on the evidence in the texts.

Ibn Hazam (rahimahullah) narrated that there was scholarly consensus on this point. He said; if a person comes and the imam has already done some of the prayer, a little or a lot, and there is nothing left but the salaam, he should join him and do the same as he finds him doing, unless he has decided to catch up with the congregation in another mosque.

[Maratib al-Ijma’ (p. 25)]

Ibn Qudamah (rahimahullah) said: It is mustahab for the one who catches up with the imam in any position to follow him in that, even if it will not count as anything for him. The Messenger of Allah (sallallahu 'alaihi wa sallam) said:

“When you come to prayer you must be dignified. Whatever you catch up with, prays, and whatever you miss, complete it.”

[Narrated by al-Bukhari, 635]

Then Ibn Qudamah said: This is what is to be done according to the scholars, who said: If a man comes and the imam is prostrating, let him prostrate, but that rak’ah will not count for him. Some of them said: perhaps by the time he raises his head, he will have been forgiven.

[Al-Mughni (2/184)]

There are some people who, if they enter the mosque and find that the imam is prostrating or is between the two prostrations, they do not join him until he stands up for the second rak’ah or until they know that he is reciting the tashahhud, then they sit with him. Such a person has deprived himself of the benefit of prostration, as well as going against what is indicated by the evidence quoted above.

It is stated in the Tuhfat al-Ahwadzi: Let him follow what the imam is performing, i.e., let him join the imam whether he is standing, bowing or whatever. He should not wait for the imam to stand up as the common folk do.

[Tuhfat al-Ahwadzi (2/199); Ahkam Hudur al-Masjid, p. 138-139 by Shaykh ‘Abdallah ibn Salih al-Fawzan]

The imam is reciting the final tashahhud

The scholars of the Standing Committee for Issuing Fatwas were asked about a man who enters the mosque when the imam is in the final rak’ah. Should he join them or wait until he have completed?

The scholars replied: What is prescribed in such situation is that you to join them. Whatever you catch up with, pray with them, and whatever you miss, make it up. If you join them after they stand up from bowing in the last rak’ah, then join them and make up the entire prayer after the imam says the Salam.

This is in accordance to the hadith of Abu Qatadah (Radiallahu’anhu) who said: The Messenger of Allah (sallallahu 'alaihi wa sallam) said:

“When you come to prayer you must be dignified. Whatever you catch up with, prays, and whatever you miss, complete it.”

[Narrated by al-Bukhari, 635]

[Standing Committee for Issuing Fatwas :‘Abd al-‘Aziz ibn ‘Abdallah ibn Baaz, ‘Abd al-Razzaq ‘Afifi, ‘Abdallah ibn Qa’ ud, ‘Abdallah ibn Ghadyaan].

The scholars of the Standing Committee were also asked: What is most appropriate if a man enters the mosque and the imam is reciting the final tashahhud; should he join him in the tashahhud or is it better to wait for some other people to come so that they can pray together?

They replied: It is better for him to join the imam, because of the general meaning of the hadith: “Whatever you catch up with, pray, and whatever you miss, make it up.”

[Standing Committee for Issuing Fatwas ‘Abd al-‘Aziz ibn ‘Abdallah ibn Baaz, ‘Abd al-Razzaq ‘Afifi, ‘Abdallah ibn Qa’ ud]

[Fatawa al-Lajnah al-Da’imah, 7/312-323]

Allah Almighty Knows Best.

[Adapted from the Fatwa No: 46811 Islam Q&A]

The principle of following the imam in Solah

The principle is the Imam must be followed by the ma’mum

We notice some people delaying in following the imam in the solah, and some others anticipating him in sujud or ruku’ sometimes. Kindly enlighten us the ruling on anticipating the imam or delaying following him, so that Allah may benefit us thereby.

In the Name of Allah, the Most Gracious, the Most Merciful;
All the Praise is to Allah Subhanahu wa ta’ala. Peace and Blessings be upon Prophet Muhammad His Messenger.

The principle is the Imam must be followed by the ma’mum

As indicated by the hadith of Abu Hurayrah (radiallahu`anhu), who reported the Prophet (sallallahu 'alaihi wa sallam) said:

“The Imam is selected to be followed; do not differ with him. When he makes the takbir, make the takbir, when he goes into ruku‘, make ruku‘. When he says “Sami `Allahu li man hamidah” (Allah hears he who praises Him), say “Rabbana lakal Hamd” (O our Lord! To You belongs the Praise). When he goes into sajdah, make sajdah. If he prays sitting, then all should be sitting.”
[Sahih Al-Bukhari, No. 68]

Shaykh Muhammad ibn ‘Uthaymeen (rahimahullah) said: As a person prays behind an imam, four scenarios may apply: Anticipation: doing a movement before the imam; Delay; Doing an action simultaneously with the imam; and Following.

1. Anticipation

This refers to the person doing one of the essential parts of the solat before the imam, such as prostrating or rising before the imam, or bowing or rising from bowing before him. This is haram, and the evidence for that are the words of the Prophet (sallallahu 'alaihi wa sallam): “Do not bow until he bows, do not prostrate until he prostrates.” The basic principle is that the words “do not” indicate that the action is haram, and if someone were to say that it is a major sin, that would not be farfetched, as reported by Abu Hurayrah the Prophet (sallallahu 'alaihi wa sallam) said: “Does the one who raises his head before the imam not fear that Allah may turn his head into the head of a donkey, or make his form like that of a donkey?” [Muslim] This is a warning, and a warning is one of the signs that a sin is a major sin.

Ruling on the prayer of one who anticipates the imam:

If a person anticipates the imam knowingly, aware of the ruling and of what he is doing, and then his prayer is invalid. But if he is ignorant or forgot, then his solat is valid, unless that excuse ceased to exist before the imam did that action, in which case he has to go back and repeat what he did before the imam, after the imam. If he does not do that, knowing the ruling and aware of what he is doing, then his prayer is invalid, otherwise it is not.

2. Delay

There are two kinds of delay in following the imam:

(i) Delay for a reason
(ii) Delay without any excuse

The first kind is where there is a reason or excuse.

He has to make up what he delayed, then he should follow the imam, and there will be no blame on him, even if it is one or two essential parts of the prayer. So if a person is distracted or loses focus, or did not hear the imam until the imam has done one or two essential parts of the prayer before him, then he should do the things that he delayed in and then follow the imam, unless the imam reaches the point where he is [in the rak’ah], in which case he should not make up the missing parts and he should stay with the imam. Then one rak’ah will be valid for him which is formed from two rak’ahs of the imam, the rak’ah in which he delayed and the rak’ah which the imam reached the same point as him. An example of that is:

A man was praying with the imam and the imam bowed, rose, prostrated, sat up, prostrated a second time and stood up, but the person praying behind him did not hear the loudspeaker except in the second rak’ah, because the electricity cut out for example. Let us assume that this was during Jumu’ah prayer, so he heard the imam reciting al-Fatihah, then the electricity cut out, and the imam completed the first rak’ah, but the person remained standing thinking that the imam had not yet bowed in the first rak’ah, then he heard him reciting,“Has there come to you the narration of the overwhelming (i.e. the Day of Resurrection)?” [Al-Ghashiyah, 88:1]

We advice that you should stay with the imam, so the second rak’ah for the imam will be the rest of the first rak’ah for you. When the imam says the taslim, you should make up the second rak’ah. The scholars said: so the person praying behind the imam will have one rak’ah that is formed from the two rak’ahs of his imam, because followed the imam in part of the first and part of the second.

If he realizes that he has lagged behind before the imam reaches the same point [in the second rak’ah], he should make it up and follow the imam. For example: A man is standing with the imam, and the imam bows but he does not hear that he is bowing. When the imam says “Sami’a Allahu liman hamidah” [Allah hears those who praise Him – said when rising from bowing], when the person praying behind him hears that, we say to him: Bow and rise, and follow your imam and you will have caught up with the rak’ah, because the delay here was for a reason.

Delaying an essential part of the prayer means lagging behind in following the imam, but catching up with him in the next essential part of the prayer. For example, the imam bows when you still have a verse or two left of the surah you are reciting, so you remain standing to complete what you still have to recite, but then you bow and catch up with the imam in ruku’. In this case the rak’ah is valid, but your action goes against the Sunnah, because what is prescribed is to start bowing when the imam reaches the bowing posture and not to lag behind, because the Prophet (sallallahu 'alaihi wa sallam) said: “When he bows, then bow.”

Lagging behind in an essential part of the solat means that the imam is one step ahead of you in it, i.e., he bows and rises before you bow. The fuqaha’ (may Allah have mercy on them) said: if you lag behind in ruku’ then your prayer is invalid, just as if you did ruku’ before the imam. If you lag behind in sujud (prostration) then according to what the fuqaha’ say your prayer is valid, because it is lagging behind in an essential part of the prayer other than ruku’.

But the correct view is that if a person lags behind the imam in any essential part of the solat without valid excuse, then his solat is invalid, whether that is in ruku’ or any other part of the solat. Based on this, if the imam rises from the first sujud and this person who is behind him is making long dua’ in sujud and continues to make it until the imam sujud for the second time, then his solat is invalid, because he has lagged behind in an essential part of the solat. If the imam is one step ahead of him, how can he then be following him? The view of majority scholars that if someone misses two consecutive obligatory acts of solat without a valid excuse, it renders the solat void and he is sinful.

3. Doing an action simultaneously with the imam.

This refers either to word or actions, and falls into two categories: The second type is delaying without excuse.

The first category is to say words simultaneously. This does not matter, except in the case of the takbiratul-ihram (saying “Allahu Akbar” to start the prayer) and the Salam (at the end of the prayer)

With regard to the first takbir, if you say takbir before the imam has completed his takbiratul-ihram, you have not entered prayer in the first place, because it is essential to say the takbiratul-ihram after the imam has finished saying it completely.

In relation to the salam, the scholars said that it is makruh to say the first and second salam at the same time as your imam, but if you say the first salam after he has said the first salam and the second salam after he has said the second salam, there is nothing wrong with this, but it is better not to say the salam until the imam has said both.

With regard to all other words of the prayer, it does not matter if you say them simultaneously with the imam, or before him, or after him. If we assume that you hear the imam reciting the tashahhud, and you have already recited it, this does not matter, because anticipating the imam in the words of prayer, apart from the first takbir and the Salam, does not affect the prayer. Similarly it does not matter if you recite al-Fatihah before him and say “Wa laddaalleen” (nor of those who went astray) [al-Fatihah 1:7 ], whilst he is still reciting “Iyyaaka na’budu wa iyyaka nasta’een”(You (Alone) we worship, and You (Alone) we ask for help (for each and everything)) [al-Fatihah 1:7 ], in Zuhur prayer, for example, because it is prescribed in Zuhur and ‘Asar prayer for the imam to let the people hear the verse he is reciting sometimes, as the Messenger of Allah (sallallaahu 'alaihi wa sallam ) used to do.

The second category is to do the actions of prayer simultaneously with the imam, and this is makruh.

For example, when the imam says “Allaahu Akbar” for ruku’, and starts to bend forward, and you start to bow simultaneously with the imam, this is makruh, because the Messenger (sallallahu 'alaihi wa sallam) said, “When he bows, then bow, and do not bow until he bows.” And in sujud when he says takbir for sujud, if you prostrate and reach the floor at the same time as him, this is makruh, because the Messenger (sallallahu 'alaihi wa sallam) disallowed that and said, “Do not prostrate until he prostrates.”

4. Following

Following the imam is the Sunnah; it means that a person shall start to do the actions of solat immediately after the imam commences them, but without doing them at the same time as the imam.

In principle the Imam must be followed as indicated by the hadith of Abu Hurayrah (radiallahu`anhu), who reported the Prophet s.a.w said:

The Imam is selected to be followed; do not differ with him. When he makes the takbir, make the takbir, when he goes into ruku‘, make ruku‘. When he says “Sami Allahu li man hamidah” (Allah hears he who praises Him), say “Rabbana lakal Hamd” (O our Lord! To You belongs the Praise). When he goes into sajdah, make sajdah. If he prays sitting, then all should be sitting.

[Sahih Al-Bukhari, No. 68]

When he ruku', you should ruku', even if you have not completed the recitation that is mustahab [recommended, encouraged], and even if you have a verse still to go, because that would mean that you are lagging behind, so you do not complete it. In sujud, when the imam rises from his sujud, you follow the imam, and your following him is better than your remaining in sujud making dua’ to Allah, because your solat is attached to the imam, and you are now enjoined to follow your imam.

[Adapted from al-Sharh al-Mumti’, 4/275]

The person who is praying behind an imam should not move to the next posture of the solat until the imam has reached it, so he should not start to go down for prostration, until the imam has placed his forehead on the ground.

Al-Bara’ ibn ‘Azib (radiallahu’anhu) reported, who said: "When the Prophet (sallallahu 'alaihi wa sallam) said, ‘Sami’a Allaahu liman hamidah’, none of us would then bend our backs [to begin sujud] until the Prophet (sallallaahu 'alaihi wa sallam) went down into prostration, then we would go down into prostration after him"

[Narrated by al-Bukhari, 690; Muslim, 474]

And Allah Almighty Knows Best

[Excerpted with modification from Fatwa No: 33790 Islam Q&A]