Sujud

Prostrate must be on all seven parts of the body

If a person does not prostrate on all seven parts of the body, then his prayer is invalid

We see some worshippers lifting up one or both of their feet whilst prostrating. What is the ruling on this action?

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.

When a worshipper prostrates, he must prostrate on all seven parts of the body on which the Prophet SAW commanded us to prostrate. They are: the face, including the forehead and nose; the two hands; the two knees; and the edges of the two feet (i.e., the toes).

Al-Nawawi said: If one omits any of them, then his prayer is not valid. [Sharh Muslim]

Shaikh Ibn ‘Uthaymeen said:

It is not permissible for a worshipper to lift up any of these seven parts of the body when prostrating, because the Prophet SAW said:

“I have been commanded to prostrate on seven bones: on the forehead, and he pointed to his nose, and on the two hands, the two knees and the edges of the two feet (i.e., the toes).”

[Narrated by Al-Bukhari, 812; Muslim, 490]

If he lifts up one or both of his feet, or one or both of his hands, or his forehead or nose, or both of them, then his prostration is invalid, and if his prostration is invalid then his prayer is also invalid.

[Liqaa’at al-Baab al-Maftuh by Shaikh Ibn ‘Uthaymeen, 2/9]

[Excerpted from Islam QA]

One may solah in manner that is able.

She cannot move her head because of severe pain; how should she pray?

A sister is asking that she has a very strong pain in her head that makes her vomit. When this happens she cannot pray in any position, as she cannot raise her head. How shall she pray when prayer time comes?


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.

If the time for prayer comes and she feels pain, then she may delay the prayer until the end of its preferred time, in the hope that she may be able to offer the prayer in the proper manner. But if the pain persists, then she may pray in the manner that she is able to, even if she is laying on her back.

The basic principle concerning it is the verse in which Allah says:

“Allah burdens not a person beyond his scope”

[Al-Baqarah, 2:286].

And the Prophet (peace and blessings of Allah be upon him) said to ‘Imran Ibn Husayn:

“Pray standing, and if you cannot, then sitting, and if you cannot, then (laying) on your side.”

[Narrated by Al-Bukhari (1117) and Abu Dawud (952)]

Keep your duty to Allah

If a person prays sitting, then he should lean forward for ruku’ (bowing) and sujud (prostration), and he should lean forward more for prostration than for bowing.

If a person prays lying down on his right or left side, then he should tilt his head towards his chest for bowing and prostration. If a person prays lying on his back, he should put his feet towards the Qiblah and tilt his head towards his chest for bowing and prostration.

If in the case he is sitting or lying down and could not move his head, then the actions are waived, but the recitations are not waived from him because he is able to say them, and Allah says:

“So keep your duty to Allah and fear Him as much as you can”

[Al-Taghabun, 64:16].

So he should say takbeer and recite Qur’an, and intend to bow and say takbeer and recite the tasbeeh of bowing, then he should intend to stand up and say Sami’a Allaahu liman hamidah, rabbana wa laka’l-hamd (Allah hears the one who praises Him, our Lord to You be praise) etc. Then he should intend to prostrate and say takbeer and the tasbeeh of prostration, because this is what is implied by the shari`e principle, “So keep your duty to Allah and fear Him as much as you can”.

[Al-Sharh al-Mumti’ (4/332)]

And Allah knows best.

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Excerpted from Fatwa No: 102281 Islam Q&A

Could Not Recall The Solah Missed?

The case of one who could not recall the number of missed solah.What is be done in accordance to syari'ah ?

If one could not remember the number of solat he had missed, how should he make over them?

In the name of Allah, Most Gracious, Most Merciful.

All the praise and thanks is due to Allah, the Lord of the al-`alameen. Peace and blessings be upon His Messenger.

The case of missed solat in syari’ah

The five daily solat is a mandatory tenet of Islam. Thus it is not permissible for a Muslim to delay it until its time expires without the excuse permitted by the rule of Allah, syar’ie.

In syar’ie, Solat may have been missed were due one of the following three scenarios:

1. The Solah was missed due to such as overslept or forgotten.

In this case it could be made up as the Prophet s.a.w said:

“Whoever forgets a solah or sleeps and misses it, the expiation for that is to pray it when he remembers.” [Narrated by Al-Bukhari, 572; Muslim, 684]

One should offer these Solah in order of sequence as enjoined in a hadith.

In the hadith of Abu Qatadah r.a there was a situation of how the Prophet s.a.w and his companions slept and missed Fajar prayer when on a journey, and (they did not wake up) until the sun had risen.

Abu Qatadah r.a said:

“Then Bilal gave the call to prayer, and the Messenger of Allah s.a.w prayed two raka’ahs (of Fajar naafil) then he prayed Fajar, and he did the same as he did every day.” [Muslim (681)]

Jabir Ibn ‘Abdallah reported that ‘Umar Ibn Al-Khattab r.a after the sun had set on the Day of Al-Khandaq started blaming the kuffar of Quraish for unable to do solat ‘asar and saying:

“O Messenger of Allah! I could hardly pray ‘Asar until the sun had almost set.” The Prophet s.a.w replied: “By Allah! I did not pray it either.” We went to Bathaan and he (the Prophet s.a.w) took the wudhu’ for prayer and so did we, then he s.a.w prayed ‘Asar after the sun had set, then he s.a.w prayed Maghrib after that. [Narrated by Al-Bukhari (571) and Muslim (631)]

2. Omitted solah due to unaware of it because of unconsciousness.

In this case the solah is waived for him and he does not have to make it up.

[Fatawa Al-Lajnah Al-Da’imah, 6/21]

3. He missed the Solah for no valid reason.

One of two scenarios applies in this case:

3.1. Either he denied and refused to accept that the solah is obligatory.

In this case there is no dispute that this is kufur and he has nothing to do with Islam. He has to enter Islam and then do all the duties and obligations of Islam, but he does not have to make up the prayers he missed when he was a kafir.

Or,

3.2. He did not observe the solah because he was negligent and lazy.

In this case the prayers are not valid if he makes them up, because he had no excuse at the time when he missed them.

The five daily solah is a mandatory tenet of Islam. Allah s.w.t has enjoined Solah at a certain, clearly-defined times. It is not permissible for a Muslim to delay it until its time expires without a valid excuse permitted by the syar’ie.

Allah says: “Verily, As- Solah (the prayer) is enjoined on the believers at fixed hours”[An-Nisa’, 4:103]

The Messenger of Allah s.a.w said: “Whoever does an action that is not part of this matter of ours will have it rejected.” [Narrated by Al-Bukhari, 2697; Muslim, 1718]

Shaikh ‘Abd Al-‘Aziz Ibn Baaz r.h said:The one who missed prayers deliberately does not have to make them up, according to the correct scholarly view. Rather he has to repent to Allah, because prayer is the foundation of Islam, and failing to pray is the greatest of sins. In fact, failing to pray constitute major kufur according to the evidence is from ahadith narrated.

The Messenger of Allah s.a.w said: “The covenant that stands between us and them is prayer; whoever does not pray is a kafir.”[Narrated by Ahmad and others: sahih isnad from Buraidah r.a]

“Between a man and syirik and kufur there stands his giving up prayer.”[Narrated by Imam Muslim reported by Jabir Ibn ‘Abdallah r.a]

And there are other ahadith which indicate the same thing.

One has to repent sincerely to Allah by regretting what you have done in the past, resolving not to go back to it. You do not have to make up anything, either with every prayer or otherwise. Praise be to Allah, whoever repents, Allah accepts his repentance.

Allah says: “And all of you beg Allah to forgive you all, O believers, that you may be successful”[An-Nur, 24:31]

Allah says: “O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow (Paradise)”[At-Tahrim 66:8]

Ibn Kathir said, [the phrase] ‘it may be’ in the case of Allah means that He will definitely [do that].

And it says in the hasan hadith which was narrated by Ibn Majah from Abu ‘Ubaidah Ibn ‘Abdallah from his father that he said:

“The Messenger of Allah s.a.w said: ‘The one who repents from sin is like one who did not sin.’”

[Al-Zuhd, 4240; classified as hasan by al-Albani in Sahih Sunan Ibn Majah, no. 3427)]

Sincere in the repentance entails to take stock of yourself, one has to ask Allah to forgive what you have done, strive to offer prayers regularly on time in congregation. And to embark in a lot of righteous deeds and as well as performing a lot of naafil solah (supererogatory prayers), and be optimistic, for Allah says:

“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)” [Ta-Ha, 20:82]

After mentioning syirik, murder and zina (adultery) in Surah Al-Furqan, Allah says:

“..and whoever does this shall receive the punishment. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace. Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allah will change their sins into good deeds, and Allah is Oft Forgiving, Most Merciful”[Al-Furqan 25:68-70]

[Majmu’ Fatawa Al-Shaikh Ibn Baaz, 10/329, 330]

Concerning forgiveness, Allah s.w.t emphasizes His generosity and kindness, in that He forgives whoever repents to Him from whatever evil they commit:

“If any one does evil or wrongs his own soul but afterwards seeks God's forgiveness, he will find God Oft-forgiving, Most Merciful.”[Surah An-Nisa’, 4: 110]

Ibn Abbas r.a commented about this verse saying that Allah informs His servants of His forgiveness, forbearing generosity and expansive mercy. So, whoever commits a sin, whether major or minor, ‘but afterwards seeks Allah’s forgiveness, he will find Allah Oft-forgiving, Most Merciful’ even if his sins were greater than the heavens, the earth and the mountains.

Abu Hurairah r.a reported: Messenger of Allah s.a.w said:

“Allah, the Exalted, smiles at two men, one of them killed the other and both will enter Jannah. The first is killed by the other while he is fighting in the Cause of Allah, and thereafter Allah will turn in mercy to the second and guide him to accept Islam and then he dies as a Syahid (martyr) fighting in the Cause of Allah.”[Al-Bukhari and Muslim]

Even the greatest sins, including those which one has committed before embracing Islam, are forgiven by repentance. Thus one has to repent sincerely to Allah by regretting what you have done in the past-for not doing the solat, resolving not to go back to it. One do not have to make up anything, either with every prayer or otherwise. Praise be to Almighty Allah, the Oft-Forgiving, whoever repents, Allah accepts his repentance. Sincere in the repentance entails that one to take stock of himself, one has to ask Allah to forgive what you have done, strive to offer prayers regularly on time in congregation. And to embark in dong a lot of righteous deeds and as well as performing a lot of naafil solah, and be optimistic.

[Excerpted from Islam QA ]

The order missed Solah should be made up.

In what order missed solah because of a legitimate syari’e excuse should be made up?

Suppose one missed out two prayers, Zuhur and ‘Asar. How should one make up the prayers? Does one make it in sequence?

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.

It should be offered it as soon as one remembers it.

In the cases of one who inadvertently delays a prayer until its time is over because of a legitimate excuse, such as sleeping or forgetting, he has to perform the prayer as soon as that excuse is no longer in effect, as instructed by the Prophet s.a.w.

The Prophet s.a.w said:

“Whoever forgets a prayer let him offer it as soon as he remembers it, and there is no other expiation but that.”

[Muslim]

The prayers should be done identical to the original and in sequence.

The basic principle making up of the missed prayers because legitimate syari’e excuse is one should done it identical to the original number of raka’ahs he would have prayed if he had offered it on time, no more and no less, and without changing the way it is done.

In the hadith of Abu Qatadah r.a there was a situation of how the Prophet s.a.w and his companions slept and missed Fajar prayer when on a journey, and (they did not wake up) until the sun had risen.

Abu Qatadah r.a said:

“Then Bilal gave the call to prayer, and the Messenger of Allah s.a.w prayed two raka’ahs (of Fajar naafil) then he prayed Fajar, and he did the same as he did every day.”

[Muslim (681)]

Ibn Qudamah r.h said:

“In conclusion, it is essential to offer missed prayers in order. This was stated by Ahmad in several places… and a similar view was narrated from Al-Nakha’i, Al-Zuhri, Rabee’ah, Yahya Al-Ansari, Malik, Al-Layth, Abu Hanifah and Ishaq.

Al-Shafi’e r.h said: “It is not essential, because one is making up an obligatory prayer that has been missed, so it is not essential to offer them in order, as with fasting… Once this is established [i.e permissible in syarie], then it is essential to offer them in order even if they are many. This was stated by Imam Ahmad.”

Malik and Abu Hanifah r.h said that they do not have to be offered in order if there are more than a day and a night of prayers, because doing that with regard to more than that period would be too difficult. So the obligation is waived, just like making up missed Ramadaan fasts in sequence.”

[Al-Mughni, 1/352]

It is clear that offering missed prayers which are permissible should be done in sequence according to the fuqaha; except that the Hanafis and Malikis do not say it is obligatory if the prayers of more than one day and one night have been missed.

The way in which the missed prayers are made up in order is to do the missed prayers in the same order as the prescribed prayers. So, whoever misses Zuhur and ‘Asar, for example, should pray Zuhur first, then ‘Asar.

But according the correct view, the obligation to do them in order is waived in the case of one who forgets or was ignorant, or if there is the fear that the time for the current prayer will end soon, or if one fears missing out on a prayer in congregation.

If a person owes two prayers, Zuhur and ‘Asar, and starts with ‘Asar by mistake or because he is unaware that the missed prayers should be offered in order, his prayer is valid.

If he fears that if he starts with the prayers he would missed the time for ‘Asar prayer will ended, then he should pray ‘Asar first, then pray whatever prayers he owes.

What if he enters the mosque, should he offer the current prayer with the congregation or make up what he has missed first?

Imam Ahmad r.h was of the view that he does not have to offer the prayers in sequence if he fears that he will miss out on praying with the congregation.

In this case he should join the congregation with the intention of offering the missed prayer. Thus if a person who missed his Zuhur and he comes to the mosque and they are praying ‘Asar, he can pray with the congregation with the intention of praying Zuhur; and it does not matter if his intention is different from that of the imam. Then he should pray ‘Asar after that.

His view was also favoured by Shaikh al-Islam Ibn Taimiyyah r.h.

[See Al-Sharh al-Mumti’, 2/138-144]

And Allah Knows Best.
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Excerpted from Fatwa No: 49019 Islam Q&A

How Should Missed Solah Be Made Up?

How a missed solah that is permissible by syari’ah should be made up?

How missed prayers in cases permissible should by syari’ah is made up? How many raka’ats you have to do it? Some say, one need to do it as on time prescribe and some say, I don't have to do it if the time has passed.

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.

Firstly: The Five daily Solah is a mandatory.

The Five daily Solah is a mandatory tenet of Islam. It is not permissible for a Muslim to delay the prayer until its time is over without excuse permitted by syari’e (the rule of Allah).

Allah says:

“Verily, as Solah (the prayer) is enjoined on the believers at fixed hours”

[An-Nisa’, 4:103]

But the situation that is permissible to be delayed until their time is over. It is in the cases of over slept and forgetting.

It was narrated that Anas Ibn Malik said that the Prophet of Allah s.a.w said:

“Whoever forgets a prayer or sleeps and misses it, its expiation is to make it up as soon as he remembers it.”

[Muslim, 684]

With regard to work, study, etc, these are not excuses that allow delaying a prayer until its time is over.

Allah praises some people by saying:

“Men whom neither trade nor sale (business) diverts from the remembrance of Allah (with heart and tongue) nor from performing As Salah (Iqamat as Salah) nor from giving the Zakah. They fear a Day when hearts and eyes will be overturned (out of the horror of the torment of the Day of Resurrection)”

[An-Nur, 24:37]

Secondly: The person who missed soalh has committed a major sin.

Whoever neglects to pray until the time for that prayer is over, with no excuse, has committed a sin which is one of the major sins. He has to repent to Allah and resolve to offer that prayer regularly on time. Making it up after its time is over will not avail him anything when he has missed it with no excuse. He should also do a lot of naafil solah (supererogatory prayers), in the hope that they will make up the shortfall in his obligatory prayers.

Thirdly: How should missed prayers because of legitimate excuse be made up?

1.To perform the prayer as soon as that excuse is no longer in effect.

In the cases of one who delays a prayer until its time is over because of a (legitimate) excuse, such as sleeping or forgetting, he has to perform the prayer as soon as that excuse is no longer in effect (i.e immediately he got up and he realised that he had forgotten about it), as commanded by the Prophet s.a.w.

The Prophet s.a.w said:

“Whoever forgets a prayer let him offer it as soon as he remembers it, and there is no other expiation but that.”

[Muslim]

2.It should be done the same and in sequence

He should pray the number of raka’ahs he would have prayed if he had offered it on time, no more and no less, and without changing the way it is done.

In the hadith of Abu Qatadah there is the story of how the Prophet s.a.w and his companions slept and missed Fajar prayer when on a journey, and (they did not wake up) until the sun had risen.

Abu Qatadah said:

“Then Bilal gave the call to prayer, and the Messenger of Allah s.a.w prayed two raka’ahs, then he prayed Fajar, and he did the same as he did every day.”

[Muslim (681)]

Al-Nawawi said: “The same as he used to do every day” indicates that the way in which missed prayers are to be made up is the same way as they would normally be done, [should be done in sequence].

The basic principle according to the scholars is that making up of missed prayers is identical to the original action.

And Allah knows best.
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Fatwa No 20882 Islam Q&A

How does one make up the missed Solah?

How does one make up the missed Solāt? Can we Qadā the missed Solāt?

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

All praise and thanks are due to Allah, and May Allah blessings and peace be upon His Messenger.

Firstly: Solāt are enjoined to be adhered to its specific time and it is not permissible to transgress against that except for reasons permitted in syari’ah.

The Five daily Solāh is a mandatory tenet of Islam and indeed Allāh has allocated specific times for acts of worship for reasons that are known to Him.  Allāh Subhānahu wa Ta`āla clearly says in the Qurān:

“Verily, as-Solāh (the prayers) is enjoined on the believers at fixed hours”

[An-Nisa’, 4:103]

The believers are enjoined to adhere to it and it is not permissible to transgress against that except for reasons permitted in syarī’ah.

Secondly: Possible reasons for Missing the Solāh

If a person misses the Solāt, one of two scenarios must possibly apply:

1 – He missed it for a reason, such as falling asleep or forgetting it. There is no sin on him in this case, but he has to make it up when he wakes up or remembers it.

It was narrated from Anas Ibn Mālik (radiallāhu`anha) that the Prophet (sallallāhu `alayhi wa sallam) said:

“Whoever forgets a Solāt let him offer it as soon as he remembers, for there is no expiation for it other than that.”

[Narrated by Al-Bukhari (572)]

Muslim narrated an additional phrase: “or sleeps and misses it”: “If one of you sleeps and misses a Solāt, or forgets it, let him offer the Solāt when he remembers, for Allāh says ‘and perform As-Solāh (Iqāmat as-Solāh) for My remembrance’ [Ta-Ha, 20:14].”

[Narrated by Muslim (684)]

2 – He missed the Solāt with no excuse; rather he ignored it until the time for it ended, out of laziness and carelessness. This according to the consensus of the fuqahā that the person has committed a major sin.

It is not valid for him to make it up (Qadhā') according to the more correct of the two scholarly opinions, rather he has to repent and regret it, and resolve not to do that again, and he should do a lot of good deeds and offer a lot of voluntary Solāts.

Ibn Hazam said: "As for the one who deliberately omits to Solāt until the time for the Solāt ends, he can never make it up, so he should do a lot of good deeds and offer a lot of voluntary Solāts, so that his balance (of good deeds) will weigh heavily on the Day of Resurrection, and he should repent and ask Allah for forgiveness."

[Al-Muhalla (2/235)]

This is also the view of ‘Umar Ibn Al-Khattāb and his son ‘Abdallah Ibn Umar, and of Sa’ad Ibn Abi Waqqas, Salman, Ibn Mas’ud, Al-Qasim Ibn Muhammad Ibn Abi Bakr, Badīl Al-‘Aqīli, Muhammad Ibn Sireen, Mutarrif Ibn ‘Abdallāh and ‘Umar Ibn ‘Abd Al-‘Azīz. It was also the view of Dawud Al-Zahiri and Ibn Hazam, and was the view favoured by Shaikh Al-Islam Ibn Taymiyah and Al-Shawkāni. Among contemporary scholars it was regarded as more correct by Al-Albāni, Ibn Bāz, Ibn ‘Uthaymīn and others.

They quoted as evidence the following:

(i) Allāh States:

“Verily, As-Salāh (the Prayers) is enjoined on the believers at fixed hours”

[An-Nisā’, 4:103]

There is a set time for Solāt and it is not permissible to do it at any other time except with evidence.

The Prophet (sallallāhu `alayhi wa sallam) said:

“Whoever forgets a Solāt, let him offer it as soon as he remembers, for there is no expiation for it other than that.”

[Narrated by Al-Bukhāri (572)]

(ii) The words “let him offer it as soon as he remembers, for there is no expiation for it other than that” refers: “If he delays in offering the Solāt after he remembers it, then it is not expiation”

So, how about the one who neglects it deliberately without forgetting or sleeping? It is even more likely that it will not be expiation in that case and making it up will be of no benefit.

(iii) It is because Allāh has allocated a specific time for each obligatory Solāt, specifying the beginning and end thereof, so it is as if it is not valid to do it before that time just as it is not valid to do it afterwards.

[Al-Muhalla (2/235)]

iv) Ibn Hazam said:  “Also, making it up should be based on evidence, and it is not permissible for anything to be prescribed other than by Allāh on the lips of His Messenger (sallallāhu `alayhi wa sallam). We ask those who say that the one who deliberately omits the Solāt is obliged to make it up to tell us about the Solāt. Is it that was enjoined by Allāh or some other Solāts?

If they say it is the one that was enjoined by Allāh, then we say to them: Then the one who deliberately omits it is a sinner, because he has not done what Allāh commanded him to do and there is a sin, because he deliberately omits to pray until the time for it ends.”

[Al-Muhalla (2/236)]

Those who say that he has to make it up did so by analogy with the one who forgets or falls asleep, and they said that if the one who forgets has to make it up, then it is more likely that the one who deliberately omitted it should do so.

My response is that there is no comparison between the two scenarios, because the one who omits it deliberately is sinning, which is not true in the case of the one who forgets, so how can an analogy be drawn between the one who is sinning and the one who is not sinning?

Al-Shawkāni said that Ibn Taymiyah (rahimahullah) said:  Those who disagree – i.e., those who say that he should make up the Solāt – do not have any proof to support their argument. Most of them say that he does not have to make it up unless there is a clear command (based on evidence), but there is no such command in this case. We do not disagree that it is obligatory to make it up; rather we disagree as to whether the made-up Solāt will be accepted from him and whether Solāt offered at the wrong time is valid. He discussed this matter at length and he favoured the view that was mentioned by Dawud and those who agreed with him, and the matter is as he put it, because I made a thorough study of this matter and I did not see any reliable evidence that obliges the one who misses a Solāt deliberately to make it up.

[Nayl al-Awtār (2/26)]

The more correct view and Allāh knows best, is that the one who deliberately omits the Solāt should not make it up; rather he has to seek forgiveness and repent. Ibn Al-Qayyim (rahimallah) discussed this issue at length and examined the evidence of both sides in his useful book Al-Solāh (p. 67-109).

Shaikh Al-Islam Ibn Taymiyah said: "The scholars who say that he should make up the Solāt does not means that by making it up he is absolved of sin, rather they say that by making it up his burden of sin is reduced, but the sin of missing and delaying the Solāt beyond its prescribed time, it needs either repentance or good deeds that will erase it or other things that will waive the punishment."

[Minhaj al-Sunnah (5/233)]

[Adapted from Islam QA]

If the Imam forgets to Sujud in the Solah.

The Imam forgot to do a Sujud then he repeated the Rak’ah, but some of ma’mum didn’t follow it.

During ‘Isha’ prayer the imam led us in prayer, but he was not the official imam. In the last rak’ah he did not do the second prostration, and he said the salaam 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 prostration with them?

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.

Firstly: Reminding the Imam during Solah

If the Imam forgets something during the Solah, then the Prophet s.a.w commanded the members of the congregation to remind him. He said: “I am only human like you, and I forget as you forget, so if I forget then remind me.”

[Narrated by Al-Bukhari, 401]

So the Prophet s.a.w commanded them, the Sahaabah to remind him.

On one occasion when he became hesitant in his recitation, he s.a.w said to Ubayy Ibn Ka`ab, “What stopped you?” i.e., what stopped you from correcting me? This indicates that correcting the imam is something that is essential.

Thus the congregation in the mosque should have said tasbeeh (“Subhaan Allaah”) so that the imam would notice and would do the second prostration.

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

Both the first and second prostrations are pillars or essential parts of the prayer( Rukun of Solah), without which the prayer is not valid. Whoever deliberately omits one or both of them has sinned, and his prayer is invalid. Whoever forgets one or both of them has to do what he forgot when he remembers it, whether he is leading a congregation, following an imam or praying on his own. Whoever does not do that, his prayer is invalid.

Shaikh Ibn Salih Al-‘Uthaymeen r.h said:

The pillars or essential parts (of the prayer) are obligatory and more important than the wajib (obligatory parts of prayer), but they differ from then in that the pillars are not waived if one forgets them whereas the wajib are waived in that case and may be made up for by doing the Prostration Of Forgetfulness (Sujud Al-Sahwi), unlike the pillars. Hence whoever forgets a pillar, his prayer is not valid without it.

[Al-Sharh al-Mumti’, 3/315]

And Ibn Salih Al-‘Uthaymeen also said:

The evidence that the pillars cannot be made up for by the prostration of forgetfulness is the fact that when the Prophet s.a.w said the salam after praying two rak'ahs of Zuhur or ‘Asr, he completed it and did what he had omitted, and did the prostration of forgetfulness. This indicates that the pillars of prayer cannot be waived by doing the prostration of forgetfulness, and they must be done.

[Al-Sharh al-Mumti’, 3/323]

With regard to what your imam did by repeating the final rak’ah in full after being reminded, this is in accordance with one of the two scholarly opinions on this matter, which is that the one who omits a pillar or essential part of the final rak’ah and does not realize it until after saying the tasleem should do the rak’ah in full. This is the view of Imam Ahmad r.h.

[See al-Mughni, 1/658].

This view was favoured by Shaikh Ibn Baaz r.h, who was asked about an imam who forgets the final prostration in ‘Asr prayer. He stood up and offered a complete rak’ah, then he said the tashahhud and the tasleem, then he did the prostration of forgetfulness. He said: This is what is prescribed in Islam. If the imam forgot a prostration and said the tasleem, then he remembered it or it was pointed out to him, he should stand up and do a full rak’ah, then say the Salam, and then do the prostration of forgetfulness after saying the salaam. This is better. The same ruling applies to one who is praying alone. But if he does the prostration of forgetfulness before the salaam, there is nothing wrong with that, but doing it after the salaam is preferable.

[Majmoo’ Fataawa Ibn Baaz, 11/277]

The second view concerning this matter is that one or the imam does not have to do the rak'ah in full; rather he should do the pillar that he forgot and whatever comes after it [i.e sujud sahwi]. This is the view of Imam al-Shafi’e r.h.

[See al-Majmoo’, 4/33].

This view was favoured by Shaikh Ibn ‘Uthaymeen r.h

[See Sharh al-Mumti’, 3/374]

The point is that the prayer of the imam, and the prayer of those who completed the prayer with him, would only be valid.

But for those who did not complete the prayer and did not do the prostration that was omitted, their prayer is not valid, and they have to repeat it.

And Allah knows best.
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Based on Fatwa No: 47627 Islam Q&A

Correcting the Imam in Solah

Sheikh Muhammed Salih Al-Munajjid

I wander if, during Salah, the Imam mistakes or forgets what comes next in the middle of surah, can the ones behind him correct or help him out?

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 case of correcting the imam is divided into two categories:

That which is obligatory, which is correcting the imam concerning something which 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 prayer. Similarly, if he omits a verse of Al-Fatihah, he must be corrected, because that invalidates the prayer.

The kind of correction which is mustahabb (recommended) is when the imam makes a mistake which does not invalidate the solat altogether, but it does undermine the perfection of the prayer.

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 s.a.w:

“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]

So he s.a.w commanded them to remind him. On one occasion when he became hesitant in his recitation, he said to Ubayy Ibn Ka`ab, “What stopped you?” i.e., what stopped you from correcting me? This indicates that correcting the imam is something that is essential.

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

Army builds 'mosques' on Yorkshire firing range

British Army builds 'mosques' on North Yorkshire firing range

BBC News Thurs, 8 April 2010

The MOD said the buildings 'replicated the environment' of Afghanistan.

A Muslim group has demanded an apology from the British Army after it emerged that replica mosques were being used on a North Yorkshire firing range.

The chairman of the Bradford Council for Mosques (BCM) said the structures at Catterick should be taken down immediately.

The Ministry of Defence said it had "no intention" of causing offence.

The BMC said it was particularly angry as it had been assisting the army in its efforts to recruit more Muslims.

'Really disturbing'

Saleem Khan, the chief executive of the BCM, called for the Army to apologise.

"The first thing they need to do is remove this straight away," he said.

"They do owe apologies to the Muslim community and it is the mind set which needs changing."

There are seven of the structures on the range at Bellerby, which have green domed roofs. Ishtiaq Ahmed of the BCM said that they were undoubtedly meant to resemble mosques.

"The shape of the structures, the colour of the dome - the green dome - symbolises an Islamic place of worship," he said.

Saleem Khan of the BCM said the structures must be removed

"Anyone looking at it will think about mosques and Muslims and think about them negatively."

He accused the Army of reinforcing negative perceptions of Muslims.

"What angers me very much is that we are conditioning the young British to say that mosques are a place where you are going to find danger and a place to target," Mr Ahmed said.

"That is really disturbing."

An MOD spokesman said that the range had been designed in response to feedback from Afghanistan.

"Providing the best training facilities for our armed forces ahead of deployment to operational theatres is a priority for us," a spokesman said.

"Facilities at Bellerby have been upgraded in response to operational feedback from Afghanistan as it is crucial that our armed forces train at ranges that replicate the environment they will be deployed to.

"We have no intention of offending religious sensibilities."

If the Imam made mistake in Solah

If the imam stands up for a fifth rak’ah by mistake, and we say ‘Subhaan-Allah’ but he does not sit back down, what should the person praying behind him do?

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.

If the imam stands up for a fifth rak’ah by mistake, the people praying behind him should alert him so that he may sit back down.

The Prophet s.a.w prescribed that the ma’mum shall say:

“Subhaan Allah”

(Glory be to Allah);

If women do not prefer to utter any such word of correction, they should correct him by striking one hand on the other.

[Bukhari, Nos: 652, 1145; Muslim, No: 422]

The Prophet s.a.w similarly said:

“If there is some mistake in the recital of the Quran, the listeners should sound a reminder.”

[Abu Dawud, No: 907]

If he does not sit back down because he thinks that he is right, it is not permissible for the one behind him who knows that it is a fifth rak’ah to follow the imam and stand up with him, because by doing that he will have added a rak’ah to his prayer, knowingly and deliberately, which invalidates the prayer.

Rather the one who is praying behind him should sit and recite the tashahhud then say the salam, or wait for the imam and say the salam with him.

Shaykh al-Islam Ibn Taymiyah was asked about an imam who stood up for a fifth rak’ah and the people said “Subhaan-Allah” but he did not pay any attention to them and he thought that he had not made a mistake. Should they stand up with him or not?

Ibn Taymiyah replied: “If they stand up with him because they did not realize (it was a mistake) then their prayer is not invalidated, but if they know then they should not follow him, rather they should wait for him until he says the salam, or say the salam before him, but it is better to wait.”

[Majmoo’ al-Fataawa (23/53)]

It says in Fataawa al-Lajnah al-Da’imah li’l-Ifta’ (7/128):

“As for the one who is praying behind an imam and is certain that the imam is doing an extra rak’ah it is not permissible for him to follow him in that; if he follows him knowing that it is extra and knowing that it is not permissible to follow him, then his prayer is invalidated.

But if he does not realize that it is extra, then he may follow him, and this also applies if he does not know of the ruling”.

It also says (1/132):

“If a person in the congregation knows that his imam has stood up to offer an extra rak’ah such as a fifth rak’ah in a four-rak’ah prayer, he should say tasbeeh. If the imam sits back down, all well and good, otherwise he should sit and wait for the imam, and say the salam with him”

And Allah knows best.
_____________________________________________________________________________________________
Fatwa: 98453 Islam Q&A

Prostration of forgetfulness and Quran's recitation

 Sujūd al-Sahwi and Sujūd al-Tilāwah

What should the worshipper say when he prostrates for forgetfulness in prayer (Sujūd Al-Sahwi)? And what should he say when he performs a prostration as required in certain verses of the Qur’ān?

In the Name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, The Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

When performing The Prostration of forgetfulness (Sujūd Al-Sahwi), Qurān's recitation (Sujūd At-Tilāwah) in the solāh one may say the same adhkār as you say when you prostrate in Solāh.

There are variations of adhkār but Prophet (Sallallāhu ‘alaihi wassallam) used to recite one of the following.

“Subhāna rabbiy al a’lāwa bihamdih”
(Glory be to my Lord Most High, and He be Praised), [three times]


[Abu Dawud, Daraqutni, Ahmad, Tabarāni ; Baihaqi: Sahih]

Or

“Subhāna rabbiy al-a’lā”
(Glory is to my Lord Most High);

[Ahmad, Abu Dawud, Ibn Mājah, Daraqutni]

Or

“Allāhumma laka sajadtu, wabika āmantu, wa laka aslamtu, [waantarabbi], sajadawajhiya lillazihu wasowarahu,[faahsanuwasowarahu], wasyaqqan sam’ahu wabasorahu, fatabarakallāhhu ahsanulkhaliqīn”

(O Allāh! For you I have prostrated; in You I have believed; to You I have submitted; [You are my Lord;] my face has prostrated for the One Who created it and shaped it, [shaped it excellently], then brought forth its hearing and vision: [so] Blessed be Allāh, the Best of creators)

[Muslim, Abu `Awānah, Tahawi & Daraqutni]

It is obligatory is to say that once, and the least required in order to do it perfectly is to say it three times.

It is mustahabb to make duā’ when prostrating, reciting whatever you can of the duā’s prescribed in syari’ah, because Ibn `Abbās (radiallāh`anhu) reported the Prophet (Sallallāhu ‘alaihi wassallam) said:

“When bowing glorify your Lord, and when prostrating strive in making duā’, for then you are more likely to receive an answer.” [Muslim]

And Abu Hurairah (radiallāh`anhu) reported the Prophet (Sallallāhu ‘alaihi wassallam) said: “The closest that a person can be to his Lord is when he is prostrating, so say a lot of duā’.”

[Muslim, 482]

Aishah (radiallāh`anha) also reported the Prophet (Sallallāhu ‘alaihi wassallam) often used to say when ruku’ and sujūd:

“Subhānaka Allāhumma Rabbana wa bi hamdika, Allāhummaghfir li”
(Glory be to Thee, O Allāh, our Lord, and praise be to Thee, O Allāh, forgive me),

Thus, complying with the (command in) the Qur'an.

[Al-Bukhari; Muslim (0981)]

“Subūhun quddūs, Rabb ul-maā’ikatu wal-rūh”
(Glorified, Holy, Lord of the angels and the Spirit [i.e., Jibreel]

[Muslim (0987)]

[Al-Lajnah al-Dā’imah li’l-Buhuth al-‘Ilmiyyah wa’l-Ifta’, 6/443]

And Allāh Knows Best.

[Excerpted with modification from Fatwa No: 34689 Islam QA]

Mistake or Uncertain of Number of Rak’ahs

Mistake or uncertain of the number of Rak'ahs

Sheikh Muhammed Salih Al-Munajjid

I make mistakes many times during my prayers. Either I forget how many 'rakaat' I have done or something else of the sort. How would I go about correcting it? Do I stop my prayers and do it over, or continue?

 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

Perform Sujud Al-Sahwi if one in Doubt in Solat

The prostration of forgetfulness (Sujud al-Sahwi) is required whenever one inadvertently adds extraneous parts or misses parts or is in doubt regarding parts of the arkan (essential pillars) of the prayer and or its other requirements.

The question posed is what to do when in doubt regarding the number of raka’at prayed, and the answer is covered in the following points:

First, definition of doubtfulness: when two possibilities are equally probable without knowing or feeling one is more likely true than the other.

Second, when one doubts after performing Salam: One should disregard such doubt. For example, take the case of one who has completed praying dzuhur then questions after finishing the prayer, "Did I really pray four raka’ats or only three?" Such doubt should be disregarded completely unless it is substantiated by clear and certain indications; otherwise, it opens the door to waswasah (the whispering of Satan) and unwarranted extraneous additions to the prayer.

Third, when one doubts during Solah; this must fall into one of the following two cases:

1. One can discern that one of the two possibilities about which one is in doubt is more likely or more certain by virtue of one’s prevalent feeling or most likely inclination: In this case, one should act according to his best assumption and perform the prostration of forgetfulness after the Salam.

The evidence for this opinion is based on a hadith related by Abdullah Ibn Mas’ud, (radialahu`anhu) who said, The Prophet s.a.w performed solat either an extraneous addition or missed an essential part of the prayer (one of the narrators of the hadith was in doubt which). After saying ‘salam,’ it was said to him (s.a.w):

"Oh Prophet, Has there been a new change in [the way of performing] the Solah?"

He s.a.w replied, "Why [would you say that]?"

They responded, "You prayed in such and such manner."

So he bent his legs and faced towards the qiblah and performed two prostrations then performed taslim (saying ‘salam’ to the right then the left).

After facing towards us, the Prophet s.a.w said:

"If something new had been introduced regarding the prayers, I would have informed you about it. To the contrary, I am but a human like you—I forget as you forget, so if I forget, remind and inform me. If any of you doubts during his prayer then he should try to discern the more certain and correct case, then complete the prayer based upon it, then perform tasleem, followed by two prostrations."

[Al-Bukhari, Fath Al-Baari No: 401, Muslim, 1168]

2. One cannot discern nor is there any prevalence apparent to indicate which of the two cases is more certain: In this case, one should assume the least of the two and continue based on this assumption, then perform the two prostrations of doubt after tasleem. An example of this would be one who while praying the dzuhur prayer is completely uncertain whether he has completed three or four raka’at and cannot determine which is truer. Thus, he would assume the lesser of the two, i.e. three, and complete another raka’ah then sit for the tashahhud, then prostrate two times before saying "salam."

The basis for this ruling is the hadith related by Abu Sa’id Al-Khudri, r.a, in which he said: the Prophet s.a.w said:

"If any of you doubts during his prayer and he does not know how many [raka’at] he has prayed, whether it is three or four, then he should discard and cast away his doubt. He is to continue upon what one is sure of [i.e. the lesser] then performs two prostrations before making tasleem. If he ends up [in reality] praying five [raka’at], then his prayer will be an intercession for him; and if he ends up completely the [requisite] four [raka’at] then it is targheeman for shaytaan."

(Targheeman: i.e., a way of vexing Satan and humiliating and debasing him, as well as rejecting him as a result of his failure to achieve his desire of disturbing the worshipper.)

[Al-Nawawi in explaining the hadith from Sahih Muslim, 5/60].

[Excerpted from Islam QA]