content of level
Can I pray extra 2 rakahs after dhuhr, 4 rakahs before Asr (unemphatic sunnah) daily
Can I pray extra 2 rakahs after dhuhr, 4 rakahs before Asr (unemphatic sunnah) daily - assim al hakeem
Issues with relieving myself, urine left in canal & may come out during wudu, valid?
Issues with relieving myself, urine left in canal & may come out during wudu, valid? - assim al hakeem
Women Selling Buying during Friday prayer Made an order on Thursday, delivered Friday prayer, valid?
Women Selling Buying during Friday prayer Made an order on Thursday, delivered Friday prayer, valid? - assim al hakeem
Best online help (website) for new reverts. No masjid in my country Want to revert - any help?
Best online help (website) for new reverts. No masjid in my country Want to revert - any help? - assim al hakeem
I have loan but can pay off in 5 years I have money for hajj Is hajj mandatory on me
I have loan but can pay off in 5 years I have money for hajj Is hajj mandatory on me - assim al hakeem
Walked over urine with wet feet, feel unsure of purity of the room What to do #assim
Walked over urine with wet feet, feel unsure of purity of the room What to do #assim - assim al hakeem
If everything good or bad is from Allah Why did Ayyub attribute his illness to satan
If everything good or bad is from Allah Why did Ayyub attribute his illness to satan - assim al hakeem
What's a pure heart ❤? Ayah "Whoever comes to Allah with a pure heart will be saved"
What's a pure heart ❤? Ayah "Whoever comes to Allah with a pure heart will be saved" - assim al hakeem
Can we use the word Ummah for non muslims? #assim
Can we use the word Ummah for non muslims? #assim - assim al hakeem
If a person commits kufr is it sufficient to say shahada, make ghusl, wudu to be able to pray?
If a person commits kufr is it sufficient to say shahada, make ghusl, wudu to be able to pray? assim al hakeem
Do I need to obey my father to not go to masjid if he orders so for my safety #assim
Do I need to obey my father to not go to masjid if he orders so for my safety #assim - assim al hakeem
Can we change nationality from a muslim country to a secular country like Turkey 🇹🇷?
Can we change nationality from a muslim country to a secular country like Turkey 🇹🇷? assim al hakeem
Parents don't support me wearing niqab, threatens to send me back to Africa #assim
Parents don't support me wearing niqab, threatens to send me back to Africa #assim - assim al hakeem
Friend made me take oath I won't tell his secret then allowed later. Do I expiate if I tell someone?
Friend made me take oath I won't tell his secret then allowed later. Do I expiate if I tell someone? - assimalhakeem
Holding Friday Prayer More than Once in the Same Mosque
It is the general rule that when the Friday prayer is called, all Muslims should immediately respond and proceed to attend it. God says in the Qur’an: ‘Believers! When the call to prayer is made on Friday, go straightaway to the prayer and leave off your trading. This is best for you, if you but knew it. When the prayer is finished, disperse in the land and seek God’s bounty. Remember God often so that you may be successful. (62: 9–10) This means that when he is in a place of residence, Friday prayer is obligatory for every Muslim male to whom worship duties apply. It is a fact that in some situations in non-Muslim countries, it is difficult for all Muslims to attend the Friday prayer at the same time. Hence the question: can it be offered more than once in the same mosque?
Multiple Congregations in the Same Mosque because of Limited Space
This is a question that has always been given different views of which we will mention two as follows: The first view is expressed by leading scholars of olden days, including Ibn Mas[ud, Sufyan, Ibn al-Mubarak, Malik, al-Shafi[i. They all ruled that those who do not join the congregation should offer their prayers individually.
Renting a Church for Friday and Eid Prayers
It is permissible to rent churches and other places to hold prayers, provided that the following is avoided: 1. Praying where statues are placed. If they happen to be there and in the direction of the qiblah, then they should be covered. 2. Praying in a place where there is physical impurity. This is included in the decision taken by the International Islamic Fiqh Academy’s third conference, held in Amman, Jordan from 8–13 Safar 1407 AH, corresponding to 11–16 October 1986. The decision was in reply to questions received from the International Institute of Islamic Thought in Washington. The Academy stated in its ruling that ‘it is permissible to rent a church for prayer when necessary. Praying facing statues and pictures should be avoided. These must be covered if they are placed in the direction Muslims face in prayer. The Permanent Committee for Research and Fatwa in Saudi Arabia also issued a fatwa, No. 9,118, permitting prayer in a rented church, provided that there is no other place available. The Committee said: ‘If a different place is available for prayer, then praying in a church or temple is not permissible because these are the worship places of unbelievers where beings other than God are worshipped and because they contain statues and shaped pictures. If no other place is available, then the case is one of necessity and prayer in such places becomes permissible.’ [Umar said to the priest: ‘We do not come into your churches because of what is in them of statues and shaped pictures. Ibn [Abbas used to pray in churches except those where there are statues and shaped pictures.’ (Related by al-Bukhari, subheading: prayer in a church)
Renting a Place of Entertainment for Friday and Eid Prayers
Scholars have two different views on this question: The first view permits using such a building on condition that the place is thoroughly cleansed, while the second disallows prayer in areas and halls used for gaming or dancing and advises the community to look for an alternative place or an open area where prayer may be held. The first view of permissibility is coupled with discouragement. The late Shaikh Jad al-Haq Ali Jad al-Haq, former Rector of al-Azhar, ruled that prayer in dance halls and places where wine is served and wanton conduct is normal is discouraged, but valid, provided that any physical impurity has been removed.
Offering Two Prayers Together Due to Study or Work Requirements or Time Overlap
Contemporary scholars have varying views on this question. The first view considers it permissible to offer two prayers together because of the short time range or because 'Isha prayer becomes due very late at night. 1. The European Council for Fatwa and Research considers it permissible to combine the Maghrib and 'Isha prayers because 'Isha falls very late at night or because its mark disappears for a period during the summer. Indeed, 'Isha may only fall due near midnight. The Council also considers it permissible to combine the Zuhr and 'Asr prayers in winter, due to the short hours of the day which makes it difficult for people at work to offer each prayer at its time in their workplaces. However, the Council makes clear that people should not resort to such combination when there is no need for it, and they must not make it their habit. 2. The General Secretary of the Assembly of Muslim Jurists of America published his view on the Assembly’s website making clear that it is permissible to bring the 'Asr prayer forward and delay the Maghrib prayer so as it may be offered together with the 'Isha prayer, if work conditions require this, until the person concerned can organize his working times differently. However, he emphasized that the normal situation is to offer each prayer at its appropriate time. This concession should be exercised only when there is pressing need, or to remove hardship, or when the time of prayer cannot be properly defined. 3. A number of scholars are of the view that combining two obligatory prayers together occasionally is permissible, and in rare cases essential, in order to remove difficulty and make things easier for people engaged in work that cannot be interrupted, such as traffic police or a surgeon carrying out an operation. 4. The Fatawa issued in Tunisia in the fourteenth century AH (1883–1980 CE) considers the different views that outline the reasons permitting combining prayers together and concludes that it is permissible to follow any of the major schools of Islamic Fiqh. A special reference is made to the Hanbali school of Fiqh which states that ‘it is permissible to combine the Zuhr and 'Asr prayers together, as well as the Maghrib and 'Isha prayers’ and offer each two during the time range of either one in different situations, including circumstances and work that permit the non-attendance of Friday prayer, as clearly stated in Dalil al-Talib by Marie ibn Yusuf. These scholars add: ‘The preferable option is to follow the Hanbali school of Fiqh. 5. Shaikh Muhammad Abu Zahrah is of the view that combining prayers in situations of difficulty is permissible.
The Friday and Eid Sermon in Other Languages
Fatwas by different scholars and institutions agree that this is permissible when needed. Some of these make a condition that at least some people should learn Arabic. 1. The Islamic Fiqh Council of the Muslim World League issued its fifth decision in which it states that the validity of the sermons of Friday and Eid prayers is not conditional on the use of Arabic in non-Arabic speaking countries. It is preferable to make the introduction to the sermon in Arabic, as well as quoting the Qur’anic verses in Arabic, so as to get the audience familiar with Arabic sounds and the recitation of the Qur’an. This may make it easier for people in the audience to learn Arabic and recite the Qur’an in its original language. The person delivering the sermon may then make his address in the language of the audience. 2. The Permanent Committee for Research and Fatwa is of the view that it is permissible for whoever is delivering the khutbah in countries where the overwhelming majority of the population do not speak Arabic, to give the sermon in Arabic before translating it into the local language so as to enable the audience to understand. Alternatively he may preferably deliver it first in the local language then translate it into Arabic. Thus he follows the Prophet’s guidance, who used Arabic in all his sermons and letters. This also reconciles the different opinions on the question. 3. The European Council for Fatwa and Research is of the view that the normal situation is that the khutbah should be in Arabic, but in situations where the audience are largely or totally non-Arabic speaking then there is no harm in giving it in the local language. 4. Shaikh Muhammad ibn Ibraheem, the former Mufti of Saudi Arabia, was of the view that the normal situation is to give the sermon in Arabic. However, if the audience cannot understand it because they do not speak Arabic, then the person delivering it should subsequently explain it in the local language so that the audience could understand. 5. In his Fatwas, Shaikh Muhammad Rasheed Rida rules that there is no harm in translating the sermon into the local language, provided that the gap between the sermon and the prayer is short, no more than it takes to offer two rak[ahs. He prefers that the translation should be given after the prayer has finished. 6. Some scholars prefer that the essentials of the khutbah should be in Arabic, such as starting with the praise of God and reciting a verse or more of the Qur’an in Arabic, greeting the Prophet, emphasizing the need to remain God-fearing, praying for the welfare of the Muslim community, etc. This is followed by the main sermon in the language of the audience. Alternatively, the sermon may be delivered in Arabic and then translated, either immediately or after the end of the prayer, and either by the speaker himself or another translator. 7. If none of the audience speaks Arabic it is permissible to give the sermon in their local language, while they learn Arabic. If the time needed for learning passes and still none of them has learned Arabic then they are in a state of disobedience and their Friday prayer becomes invalid.