Q: If the men of a household pray their salaah in their own house with jamaat, is this wrong? I understand they wouldn't get the reward of going to the masjid, but if they make a habit of praying their prayer at home with jamaat, is this a sin?
Q: I have noticed that in certain Masaajid, where a protruding mic is used as compared to the clip-on mic, the Imam swerves in a crescent like motion as he proceeds from Qiyaam into Ruku. Again, when he returns from ruku, this swerve, clear and deliberate, like a crescent motion , is repeated, again, when he proceeds into Sajda and when eventually returning to Qiyaam, in each and every Rakaat, whenever moving in or out of Qiyaam, this swerve motion is clear and deliberate and apparent. In Some Masaajid, the protruding mic which is positioned lower for the sajda also requires this additional deliberate swerve motion too so this is a new but clear and deliberate 'additional swing motion' to avoid hiting the mic, which has been specifically positioned directly in front of his mouth. Although his chest does not move from the direction of Qiblah at all, this does seem like a new, foreign and additional motion in Salaah. Please comment in general as well as specifically whether this affects the value and or validity of this Jamaat salaah, as it is a 'new norm' of Salaah adopted by the Imam out of necessity, to avoid hitting the mic as he moves from one position of Salaah to another.
Q:
Is it permissible for a man to wear short sleeves while reading salaah?
Is it permissible for a man to read salaah without wearing a topi?
Is it permissible for a man to read salaah without a kurta?
Q: I like reciting Surah Ikhlaas, from hadith we know that if one recites Surah Ikhlaas 3 times it equivalent to recitation of one complete Quran. I wanted to know whether surah Ikhlaas could be read:
Q: In the UK how many degrees should the qibla be worked out at?
Q: If one has frequently doubts in salaah, that he is recording his salaah with his audio-record function of his phone to check afterwards whether he prayed correctly if some doubt arise about something. Now say he is praying Zuhr and in the last rakaat when he sits after the sajdah, he does not not know whether this was from the 1st sajdah or 2nd sajdah i.e. he cannot totally remember that he did another sajdah before it, but continues on this basis (because he can check with the audio-record anyway) and finishes his prayer. Now afterwards when he checks his audio-record it shows that he did 2 sajdahs thus prayed correctly. Is the salaah valid ?
Q: Is it permissible to pray Salaatul Hajaat on behalf of another person and pray to Allah to ease his difficulties?
Q: When working out qibla, sometimes it is hard to get it exact, how many degrees leeway are we allowed (hanafi)?
Q: If one is for example about to pray Maghrib after the time of those who calculate end of maghrib time with 12 degree or 15 degree, but one is still before the time of 18 degree, should one make the intention for the adh'aa of that days Maghrib or for the qadh'aa of that days Maghrib ? For example Maghrib time is at 20:00 according to 12 degree Maghrib ends 21:15, according to 15 degree, it ends 21:40 and according to 18 degree it ends at 22:00. Now how must I make the intention if I would start praying Maghrib at 21:25 or at 21:45? Because when I am in such situation because of the waswas of what to do, I pray one time as adh'aa and after it repeat one time as qadh'aa. Should I make intention to pray the current day Maghrib, or the currents day qadh'aa of Maghrib in such a case? Or can I make intention like ''I want to pray the Fard of Maghrib of this day, which I have not prayed yet'' does such intention then count for both i.e. if it was a adh'aa it will count for adh'aa, and if it was a qadh'aa it will count for a qadh'aa? Does such an intention count according to Abu Hanifa, Imaam Muhammad, Abu Yusuf? Should I avoid that during my salaah in the above case of Maghrib that the specific time of 12 and 15 degrees falls in the middle of my salaah, since according to Abu Hanifa entering a new time during salaah would make the prayer faasid?
Q: If a person doubts in his prayer, he should act upon that which he is certain of, or upon what is weightier in his mind, and do Sajdah Sahw at the end. But what if it becomes clear to him (lateron during the prayer) that the course of action he has proceeded upon is in accordance with reality and that he has neither added to or deleted anything from his prayer. Should he still do Sajdah Sahw or not anymore?
I read that Shaykh Uythamin said: "... he no longer has to perform the prostration for forgetfulness, due to the fact that doubt which necessitates it is no longer present.
A different saying is that it is still necessary to perform the prostration of forgetfulness in order to humiliate the Shaytan, due to the saying of the Prophet (peace be upon him), "And if he has prayed it completely then the two prostrations will be a humiliation for the Shaytan."
And due to the fact that he performed a part of his prayer in a state of doubt with regards to its performance and this is the more correct saying insha'Allah.
An example of this is if a person prays and doubts in a rak'ah, whether it is the second or third rak'ah. Neither of these two possibilities carries more weight in his mind, so he makes it the second rak'ah and completes his prayer upon that basis. But whilst continuing, it becomes clear to him, that it was the second rak'ah in reality. In such a case there is no prostration for for forgetfulness due upon him in the saying most well known in the madhhab, but prostration for forgetfulness before the salutation is required from him and the second saying that we hold to be preferable."
What if such cases do happen often? Like when one does stand up for the 3th rakaat one does doubt and does think he missed the first tashahhud then in the 4th rakaat he remembrs he did the first tashahhud.