When do a ma’mum ruku’?

When should a ma’mum ruku’? Is it when the imām says his takbir, or at once after the takbīr?

When we are solāt following the imām, when should we start to ruku’? Should we bow when we hear the imām say Allāhu Akbar or during that or after he has finished saying it?

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

All the Praise is to Allāh. May Blessings of Allāh and Peace be upon His Messenger

IT is prescribed for the ma’mum behind the imām is to follow him, not to do anything before him or at the same time as him, or to delay doing it; rather he should do all actions straight after his imam does them or else the solat is invalid. 

This is indicated in the hādith of Anas ibn Mālik and Abu Hurayrah (radiallāhu`anhum), according to which the Messenger of Allāh (Sallallāhu `Alayhi Wa Sallam) said:

“The imām is only appointed to be followed, so when he says takbīr, then say takbīr; when he ruku’, then ruku’ (and do not ruku’ until he ruku’); when he says Sami ‘Allāhu liman hamidah, then say Allāhumma Rabbāna laka’l-hamd. If he prays standing, then pray standing.”

[Narrated by al-Bukhari (378) and Muslim (417); the phrase in brackets was added in the version narrated by Abu Dawud (603)]

The words of the Prophet (sallallaahu 'alaihi wa sallam ): “when he bows, then bow and do not bow until he bows”, and the same with regard to sujud, indicate that the person who is praying behind the imam should not start to move to the next part of the solat until after the imam has done it. So he should not ruku’ until the imam ruku’, and he should not sujud until the imam sujūds.

This is stated clearly in the hadith of al-Bara’ ibn ‘Azib (radiallāhu`anhu) who said:

When the Messenger of Allāh (Sallallāhu `Alayhi Wa Sallam) said “Sami ‘allāhu liman hamidah,” no one of us would bend his back until the Messenger of Allāh (Sallallāhu `Alayhi Wa Sallam) had gone down in sujud, then we would go down into sujud after him.

[Narrated by al-Bukhari (811) and Muslim (474)]

Al-Nawawi (Rahimullāh) said in: This hādīth shows that this is one of the etiquettes of solāt and it is Sunnah for the one who is performing solat behind the imam not to start going down (for sujūd) until the imam has placed his forehead on the ground.

[Sharh Muslim]

Based on this, it is prescribed for the one who is following the imām is to follow his imām straight after he has moved to the next part of the solāt. So what counts is the action of the imam, not his takbir. This applies to those who can see the imam. As for the members of the congregation who cannot see him, then they should follow his words, and they should start to move to the next part of the solāt after the imam finishes saying the takbir.

And Allāh Almighty Knows best.

[Excerpted from Fatwa No: 38634 Islam QA]

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]

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]

Should one Qasar or pray in the congregation?

Should a traveller offer Qasar Solat in his house or pray in congregation?

If I stay in a city for a temporary period whilst travelling, is it permissible to offer qasar solat in my house or to offer them in complete form in congregation in the mosque?

In the name of Allah, Most Gracious, Most Merciful.
All the praise and thanks is due to Allah, Subhanahu wata`ala. Peace and blessings be upon His Messenger.

The obligation to pray in congregation is not waived for the traveller

The Prophet (sallallahu 'alaihi wa sallam) said:

“Whoever hears the call [adzan] and does not come, there is no prayer for him (i.e., his prayer is not valid), except for one who has an excuse.”

[Narrated by al-Tirmidzi, 217: Sahih]

Prayer in congregation is obligatory and it is not permissible for a Muslim not to do that unless he has an excuse. Based on this, you have to offer the prayers in congregation in the mosque. If the imam is a resident (is not travelling) then you should offer the prayer in full with him, and not shorten it.

Shaykh Abd al-‘Azeez Ibn Baaz was asked: If a person travels to Jeddah, for example, is he allowed shortening his prayers or does he have to pray with the congregation in the mosque?

Shaykh Ibn Baaz replied:

If the traveller is still en route, it does not matter, but if he has reached his destination then he should not pray on his own, rather he has to pray with the people and offer the prayer in full. But if he is still on the road and is alone and the time for prayer comes, there is nothing wrong with him praying on his own and shortening the prayers whilst travelling, making the four-rak’ah prayers two rak’ahs.

[Majmu’ Fatawa wa Maqalat Mutanawwi’ah li’l-Shaykh ‘Abd al-‘Azeez ibn Baaz (12/297)]

Shaykh Ibn ‘Uthaymeen was asked: when and how should a traveller pray?

Ibn ‘Uthaymeen replied:

The traveller may pray a two rak’ahs from when he leaves his city or town, until he returns to it, because ‘Aa’ishah (radiallahu’anha) said:

“When the prayer was first enjoined it was a two rak’ahs, then the prayer of the traveller remained like that but the prayer of one who is not travelling was increased to four.”

[Narrated by al-Bukhari, 1090; Muslim, 685].

Anas bin Malik (radiallahu’anhu) said:

“We went out with the Prophet (sallallahu 'alaihi wa sallam) from Madinah to Makkah, and we prayed a two rak’ahs each time, until we came back to Madinah”.

[Narrated by al-Bukhari, 1081; Muslim, 693]

If a musafir prays with an imam he should solat a four rak’ahs

But if a traveller prays with an imam he should pray four rak’ahs, whether he catches up with the solat from the beginning or he misses part of it, because the general meaning of the Prophet’s (sallallahu 'alaihi wa sallam) words:

“When you hear the iqamah, then walk to the prayer, and you should be tranquil and dignified, and not rush. Whatever you catch up with, prays, and whatever you miss, complete it.”

[Narrated by al-Bukhari, 636; Muslim, 602]

The general meaning of the phrase “Whatever you catch up with, pray, and whatever you miss, complete it” includes travellers who pray behind an imam who is offering a four-rak’ah prayer, and others.

Ibn ‘Abbas (radiallahu’anhu) was asked why a traveller should pray two-rak’ahs when he is alone and four when he prays behind a resident. He said: “That is the Sunnah.”

[Narrated by Muslim, 688; Ahmad, 1865].

The obligation to solat in congregation is not waived for the traveller, because Allah has enjoined that even in the case of fighting. Allah says:

“When you (O Messenger Muhammad) are among them, and lead them in As-Solah (the prayer), let one party of them stand up [in Solah (prayer)] with you taking their arms with them; when they finish their prostrations, let them take their positions in the rear and let the other party come up which have not yet prayed, and let them pray with you…”

[Al-Nisa’, 4:102]

If the traveller in the city, hears the adzan he has to attend prayers in congregation

Based on this, if the traveller is in a city or town other than his own, he has to attend prayers in congregation in the mosque if he hears the call to prayer, unless he is far away or fears that he may miss meeting up with his travelling companions, because of the general meaning of the evidence which indicates that the one who hears the adzan or iqamah is obliged to pray in congregation.

[Majmu’ Fatawa wa Rasa’il al-Shaykh Ibn ‘Uthaymeen, 15/252].

Ibn ‘Uthaymeen was also asked:

If I am travelling and I hear the call to prayer, do I have to pray in the mosque? If I pray in the place where I am staying, is there anything wrong with that? If the duration of my trip is more than four consecutive days, should I shorten my prayers or offer them in full?

Ibn ‘Uthaymeen replied: If you hear the adzan when you are in the place where you are staying, then you have to attend the mosque, because the Prophet (sallallahu 'alaihi wa sallam ) said to a man who asked him for permission not to pray in congregation:

“Can you hear the call?” He said, “Yes.” He (s.a.w) said: “Then answer it.”

[Narrated by Muslim, 6533]

And the Prophet (sallallahu 'alaihi wa sallam) said:

“Whoever hears the call [adzan] and does not come, there is no prayer for him (i.e., his prayer is not valid), except for one who has an excuse.”

[Narrated by al-Tirmidzi, 217; classified as sahih by al-Albani in Sahih al-Tirmidzi]

This evidence to indicate that this ruling applies to a traveller, unless by going to the mosque it will disrupt your journey, you want to pray in the place where you are staying, or you are uncertain that if you go to the mosque the imam will delay the prayer, and you want to leave and you are worried that you may miss the train or plane, etc.

[Majmu’ Fatawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 15/422].

[Excerpted with modification from Fatwa No: 40299 Islam QA]