Saturday, December 31, 2016

Fiqh of Salah (Audio & Notes)

Fiqh of Salah

By Shaikh Faisal

Saturday, December 31, 2016


It is worthy of mentioning that the first thing Allah will ask us about on the Day of Judgement is our Salah.

Abu Hurayrah narrated the Prophet (SAW) said: “The first thing among their deeds for which the people will be brought to account on the Day of Resurrection will be prayer. Our Lord will say to His angels, although He knows best, ‘Look at My slave’s prayer, is it complete or lacking?’ If it is complete, it will be recorded as complete, but if it is lacking, He will say, ‘Look and see whether my slave did any voluntary (naafil) prayers.’ If he had done voluntary prayers, He will say, ‘Complete the obligatory prayers of My slave from his voluntary prayers.’ Then the rest of his deeds will be examined in a similar manner.” [Sunan Abu Dawud (1/229) No. 864, Sunan Tirmidhi (2/269) No. 413, Sunan An-Nasa'i (1/232) No. 465, Musnad Ahmad (2/425) No. 9490, Mustadrak al-Haakim (1/394) No. 965] 

  • also, the difference between a Muslim and a kaafir is the Salah 

The difference between a man (Muslim) and shirk and kufr is the abandoning of salah (Sahih Muslim Kitab ul Iman Book 001, Number 0147)

  • so the scholars ask about the man who abandoned or missed some Salah?
  • the man who missed sone Salah is not a kaafir 
  • the kaafir is the man who abandoned Salah all together 
  • a debate took place between Imam Shafi and Imam Ahmed ibn Hanbal 
  • Imam Hanbal said if you don’t pray you are a kaafir 
  • Imam Shafi said the person who doesn’t pray is still a Muslim because he says the shahada
  • However, Ahmed ibn Hanbali won the debate by using Taubah 11 as his hujjah 
But if they repent, perform As-Salat (Iqamat-as-Salat) and give Zakat, then they are your brethren in religion. (In this way) We explain the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail for a people who know. (At-Tawbah 9:11) 

Allah gives us three conditions to accept a reverts as our brother in deen

  • tawbah, from their kufr and shirk
  • Salah, and
  • Zakah
  • The companions of the Prophet (saw) were concerned about people coming into Islam under false pretenses. Hence, Allah revealed Tawbah 11 and gave them three conditions by which we can accept new reverts as our brothers in Islam.

Jabir (RA) reported that Allah’s Messenger (SAW) said, “Between a man (Muslim) and shirk and disbelief lies neglect of salah.” [Sahih Muslim (1/8 No. 82, Sunan Tirmidhi (5/13) No. 2620, Sunan Abu Dawud (4/219) No. 4678, Sunan Ibn Majah (2/181) No. 1078, Sunan An-Nasa'i (1/232) No. 463, Musnad Ahmad (3/370) No. 15021] 

Abdullah ibn Shaqiq Uqayli (RA) reported, saying “The companions of Muhummad (SAW) did not regard neglect of any of the deeds as disbelief as they did (neglect) of Salah." [Sunan Tirmidhi (5/14) No. 2622 and Mustadrak al-Haakim (1/4 No. 12 who said it met the conditions of al-Bukhari and Muslim]

  • How about the born muslim who slipped into jahiliyyah and started practicing in their 20's?
  • he missed many years of salah, what do you do with them?
  • Abu Hanifa said he has to make up all the Salah his missed while he was in jahiliyyah because he owes Allah
  • The Hanbali madhab says he doesn't make it up, but he has to make tawbah, beg Allah to forgive him and begin praying his five daily prayers
  • The Hanbali’s have the correct opinion on this matter

  • wudu is the key to Salah
  • we cannot pray without wudu
  • however, sometimes a person may be forced to pray without wudu because he is at a place where there is no water and no soil to make tayamum.
  • Ibn Qudama commented on this senecio below 

Ibn Qudama said: Because Wudu is one of the conditions of prayer which is waived when one is unable to do it, as is the case with all the other conditions and pillars (essential parts) of the prayer. And he did what he was obliged to do as best he could, so he does not have to repeat it. This is like the one who is unable to cover himself and prays naked; or one who is unable to face the qiblah so he prays facing a different direction; or one who is unable to stand so he prays sitting. Al-Mughni, 1/157.

  • therefore, if we have no water for wudu and no soil for tayamum, we pray without wudu 
If it is not easy for you to do wudoo’ or tayammum until the time for the prayer is nearly over, then you have to pray even if you did not purify yourself with either water or dust. The evidence that it is permissible for a man to pray even if he cannot purify himself is as follows: It was narrated that ‘Aa’ishah borrowed a necklace from ‘Asma’ and lost it. The Messenger of Allaah (peace and blessings of Allaah be upon him) sent a man to find it, then the time for prayer came but they did not have any water, so they prayed then complained about that to the Messenger of Allaah (peace and blessings of Allaah be upon him). Then Allaah revealed the verse of tayammum. Usayd ibn Hudayr said to ‘Aa’ishah, “May Allaah reward you with good, for by Allaah there has never happened to you anything that you dislike but Allaah brought something good for you and for the Muslims through it.” (Narrated by al-Bukhaari, 329; Muslim, 367)

The Hadith above about Aisha loosing her necklace, and the sahabas went to look for it had to pray without wudu is clear evidence that we can pray without wudu if we cannot find water.


  • najaasa = impurity
  • like menstrual blood or urine on the clothes
  • if a women detects menstrual blood on her clothes, she is not allowed to pray in that clothing until she washes away the traces of blood on the clothing
  • if a man drops urine on his trousers, he is not allowed to pray in those trousers until he washes away the urine from his trousers
  • one of the reasons people will be punished in their graves, is they drop urine on their trousers
  • according to Abu Hanifa and ibn Taymiyyah, a person who is suffering from incontinence due to old age and sickness, if he drops urine on his trousers due to his condition, his salah is valid
  • but if he is a young man without an illness, his salah is batil (void) ⁃ the reason why Abu Hanifa and ibn Taymiyyah were lenient with the person who is suffering from incontinence is because of the Quranic verses below: 

Allah intends for you ease, and He does not want to make things difficult for you. (Al-Baqarah 2:185) Allah burdens not a person beyond his scope. (Al-Baqarah 2:286)

  • when the Prophet (saw) sent Mu’ad ibn Jabal to Yemen, he gave him the following instructions: 

"Facilitate things to people (concerning religious matters), and do not make it hard for them and give them good tidings and do not make them run away (from Islam)." [al-Bukhari (6125) and Muslim (1734)] 

Allah has not laid upon you any hardship in religion. (Al-Hajj 22:78)


  • pig skin is called najaasa
  • therefore, it is naturally inpure
  • even after tanning, it doesn't become pure
  • one of the conditions for our salah to be valid is valid our clothing has to be clean and the place we pray also has to be clean
  • therefore, salah which is performed with shoes or clothing made of pig skin is batil 

  • at times a Muslim may pray in clothing which was stolen, make wudu with stolen water, or even make Hajj with money he scammed from the kuffar
  • the wudu, Salah and Hajj are all valid because stolen items like clothing and water do not impact on the ibaada so as to render it void 

If you are the owner of a dog and the dog rubbed up against you, are you allowed to pray in that clothing?

  • if a dog rubs up against a person, the clothing is not considered impure
  • therefore, he is allowed to pray in that clothing
  • it is only haram to pray in that clothing if the saliva of the dog drips on that clothing 

  • facing the Qibla is one of the pillars of the Salah
  • hence, Allah said: 
Verily! We have seen the turning of your (Muhammad's) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid- al-Haram (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction. (Al-Baqarah 2:144) 

  • The pillars of the salah are 15
  • if you don't face the qiblah, the salah is void
  • however, if the masjid was build slightly away from the qibla, your salah is valid
  • other imams said you should put lines on the carpet that show the people where the qibla is
  • this is the opinion of Imam Shafi.
  • Those who say, if the masjid is built slightly away from the qibla the salah is still valid, rely on the Hadith below for their hujjah: 
Abu Hurairah narrated that :Allah's Messenger said: "What is between the east and the west is Qiblah." TIRMIDHI : Vol. 1, Book 2, Hadith 342

  • The Hanbali’s say it is ok to pray slightly away from the qibla and they have the correct opinion. 

The pillars of Salah are those things which if one of them is left off, the salah is batil

  • if you acknowledge in your heart that it is time for Maghrib and you stand up to and perform wudu to pray Maghrib, you have already formed an intention so your salah will be valid
  • this is the same ruling for the man who is fasting in the month of Ramadan and he wakes up and takes suhor.
  • by him waking up to take suhur, he has formed an intention to fast for that day so his fast will be accepted
  • an intention is needed for acts of ibada like Salah, Zakah, Sawm, and Hajj ⁃ this is because the Prophet (saw) said:
 “Actions are but by intentions, and each person will have but that which he intended.” Narrated by al-Bukhaari (1) and Muslim (1907). 
  • the place for the intention is the heart
  • and we are not allowed to verbalize our intention
  • For example, whenever a Muslim stands up to pray Maghrib
  • he/she has to say in his heart "I am about to pray three rakah of salatul maghrib for the sake of Allah"
  • the only intention we are allowed to verbalize is Hajj and Umrah
  • if the Imam of a a Masjid verbalizes the intention of Salah and Sawm to teach the congregation how to make the intention, this is permissible because it falls under the category of education. 

The question is, what about a traveller who enters a masjid and he finds the imam praying Isha and the traveller needs to pray Maghrib. Should he pray Maghrib behind an imam who is praying Isha or should he pray Maghrib by himself and then join the Imam in Isha? Shaykh Uthaymeen was asked this question and he gave his answer below:

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Some worshippers were delayed in praying Maghrib, and they found that the imam had started to pray ‘Isha’. Should they pray Maghrib in a congregation on their own, or join the imam? And how should they pray? 

He replied: The correct view is that if a person comes (to the mosque) and the imam is praying ‘Isha’, whether he is with a group or not, he should join the imam, with the intention of praying Maghrib. It does not matter if the imam’s intention is different from that of one who is praying behind him, because the Prophet (peace and blessings of Allaah be upon him) said: “Actions are but by intentions, and each person will have but that which he intended.” If they join him in the second rak’ah, they can say the tasleem with him, because they will have prayed three rak’ahs, and it does not matter if they sit for the Tashahhud during their first rak’ah. If they join him in the first rak’ah, then when he stands up for the fourth rak’ah, they can sit and recite the Tashahhud and say the tasleem, then join him in what remains of ‘Isha prayer.

  • Abu Hanifa doesn't allow this
  • Abu Hanifa says to pray by yourself
  • Uthaymeen, Bin Baaz, and Hanbali agree to join the imam
  • this unites the jam'ah and unites the ummah 


  • Standing for the fard prayer is the second pillar of Salah
  • no one is allowed to sit down and pray a fard salah unless he is very old or very sick
  • you can pray the fard prayer sitting down in a plane, train, bus or car
  • on many occasions we experience bad weather while traveling; rain, snow etc
  • therefore, we are allowed to pray the fard prayers sitting in our cars, busses, planes and trains
  • the Prophet (saw) was traveling on his horse and prayed on top of his horse because there was mud on the ground
  • in this regard, Allah said: 

Allah intends for you ease, and He does not want to make things difficult for you. (Al-Baqarah 2:185) Allah burdens not a person beyond his scope. (Al-Baqarah 2:286)



  • it is haram to pray behind an imam who cannot say Fatiha properly
  • when you don't recite properly, you change the meaning
  • and your salah is batil 


when a person makes ruku his back should be flat to the extent if you put a glass of water on his back, it should not spill



  • if your back isn't straight, you are a thief
  • and you are stealing from your salah

'Abdullah ibn 'Amr ibn al-'As said, "A liar is someone who lies in his oath. A miser is someone who is miserly with the greeting. A thief is someone who steals the prayer." Al-Adab Al-Mufrad 1041: Book 42, Hadith 1041


Seven Bones

  • forehead [with the nose included]
  • two palms of hands
  • two knees
  • toes on your two feet (if some of your toes don’t touch the ground, the salah is still valid. It is not necessary for all 10 toes to touch the ground]




  • a Bedouin came to pray and was rushing thru his Salah
  • like a chicken picking up corn grain ⁃ the rasool (saw) told him to go back and pray because he didn’t pray 

Narrated Abu Huraira: Allah's Messenger (ﷺ) entered the mosque and a person followed him. The man prayed and went to the Prophet and greeted him. The Prophet (ﷺ) returned the greeting and said to him, "Go back and pray, for you have not prayed." The man went back prayed in the same way as before, returned and greeted the Prophet who said, "Go back and pray, for you have not prayed." This happened thrice. The man said, "By Him Who sent you with the Truth, I cannot offer the prayer in a better way than this. Please, teach me how to pray." The Prophet (ﷺ) said, "When you stand for Prayer say Takbir and then recite from the Holy Qur'an (of what you know by heart) and then bow till you feel at ease. Then raise your head and stand up straight, then prostrate till you feel at ease during your prostration, then sit with calmness till you feel at ease (do not hurry) and do the same in all your prayers. BUKHARI : Vol. 1, Book 12, Hadith 724



  • Imam Shafi, ibn Hazm, Bin Baz and Albani said you should recite the tashahud with its two parts in the first sitting
  • however, Abu Hanifa, Malik, Ahmed ibn Hanbal and Uthaymeen said we should recite the first part of the tashahud only in the first sitting without making dua for the Prophet (saw)
  • we recite the tashahud with its two parts in the second sitting only
  • the more accurate opinion is the second opinion


  • Imam Malik said one salam is ok for the fard salah
  • Abu Hanifa, Shafi and Ahmad said we need to give two salams in the fard salah and we are allowed to give one salam in the nafl Salah
  • the correct opinion is the jamhoor [majority]


  • if you go down in sajda before the ruku your salah is void because you didn't follow the format ⁃ in Islam, everything is done in an orderly manner
  • if you want your ibaada to be accepted, you need to go along with the format
  • if a person should leave off one of the 15 pillars mentioned here, your Salah is baatil 

  • moving during the salah is of five types
  • it can make the salah baatil if it is done inappropriately 

1. Fard

  • you are praying and someone told you that najaasa is on your shoes
  • you take the shoes off and continue to pray
  • but if you didnt take the shoes off, your salah is baatil 

Jibreel came to the Prophet (peace and blessings of Allaah be upon him) when he was leading the people in prayer and told him that there was something dirty on his shoe. So the Prophet (peace and blessings of Allaah be upon him) took it off whilst he was praying and carried on praying. Narrated by Abu Dawood, 650; classed as saheeh by al-Albaani in al-Irwa’, 284. 

2. Haram movement in salah

  • unnecessary movements in salah makes the salah baatil because you are making a mockery of Allah 

3. Mustahab [recommended]

  • move in Salah to fill the gaps 

Hence when Ibn ‘Abbaas (may Allaah be pleased with him) prayed with the Prophet (peace and blessings of Allaah be upon him) and stood to his left, the Messenger of Allaah (peace and blessings of Allaah be upon him) took hold of his head from behind and made him stand on his right. (Agreed upon).

4. Permissible movements in Salah

  • small movements or large movements done for a valid reason
  • example, to pick up a baby or answer the door when someone is knocking 

Abu Dawood narrated that Aa'isha (may Allah be pleased with her), said, "The Messenger of Allah (peace be upon him), used to pray with the door closed, so I arrived and asked him to open it, so he came and opened it and returned to his prayer" (the narrator mentioned that the door was in the direction of the qibla). Sunan Abu Dawood, number 922, and Sahih Sunan Abu Dawood 815. 

The Prophet (peace and blessings of Allaah be upon him) did when he was praying and he carried Umaamah, the daughter of Zaynab the daughter of the Messenger of Allaah (peace and blessings of Allaah be upon him), whose maternal grandfather he was. When he stood up he picked her up, and when he prostrated he put her down. Al-Bukhaari, 5996; Muslim, 543. 5. Makruh ⁃ fiddling with things during salah, like a watch, beard, hijab, nose, etc. done continuously invalidates the Salah 


Hanbali allows it in a ladies only gathering but it should be done in a moderate (not loud) voice


  • scholars agree that woman can lead other women
  • they differ about a woman leading men in prayer
  • Hanbali allow women to lead men in prayer out of necessity
  • see fatwa below 

Ibn Taymiyyah (rh) said: "A learned woman leading unlettered men in the night prayers of Ramadan is permissible in the well known statement of Ahmed (ibn Hanbal), and as for all other superagatory prayers, then there are two narrations." [Naqd Maratib al-ijma' (pg. 290)] 

Ibn Rushd said: They disagreed about imama of a woman. The majority maintained that she cannot lead men, but they disagreed about her leading women (in prayer). Al-Shafi'i permitted this while Malik prohibited it. Abu Thawr and al-Tabari deviated (from the majority opinion) and permitted her imama in absolute terms. The majority agreed to prohibit her from leading men, because had this been permitted such permission would have been transmitted from the first generation (of Islam). Further, a known practice in prayer is that women should stand behind men; therefore it is obvious that their being at the front is not permitted. The Prophet (SAW) said: "Keep them behind insofar as Allah has kept them behind." It is for this reason that some jurists permitted them to lead women, as they have equal precedence for purposes of prayer. This has also been narrated from some members of the first generation. 

Those who permitted her imama argued on the basis of the tradition of Umm Waraqa recorded by Abu Dawud "that the Messenger of Allah (SAW) used to visit her at her house and appointed a mu'adhdhin for her to recite the adhan for her. He ordered her to lead the members of her household in prayer." 

There are many issues under this topic of imama, including their disagreement about the qualifications stipulated for the imam. We have left out their discussion as they are not expressly mentioned in the law. The Qadi (Ibn Rushd) said: "What we have aimed for in this book is the discussion of issues that have been transmitted and of those that are closely related to the transmitted issues."[Bidayat al-Mujtahid (vol. 1, pg. 161)]

  • a woman marries a revert who doesn't know any Quran, she has to lead him in the salah
  • Imam Tabari allowed women leading men in absolute terms without any restrictions
  • Hanbali’s put a condition that is is allowed for a woman to lead men in prayer when no men are available who know the Quran 


  • This is only allowed if the women are living in a town or village in which women are banned from attending their local Masaajid
  • A woman only masjid is allowed because women are allowed to lead other women in prayer
  • If women are living in a community that allows them to attend the local masaajid, it is haram for them to open a female only masjid because they will be guilty of dividing the ummah 

there are 15 things that invalidate the Salah

1. Anything that breaks wudu, invalidates your Salah

  • for example: to break wind breaks the wudu so it invalidates the Salah 
2. To uncover your aura deliberately

It was narrated from 'Aishah that:The Prophet said: "Allah does not accept the prayer of a woman who menstruates (i.e., an adult woman) except with a head cover." IBN MAJAH: Vol. 1, Book 1, Hadith 655

  • if you pray without hijab, your salah is void 

3. To turn away from the qibla to a large extent

  • when the Prophet (saw) opened the door for Aisha he didn't invalidate his salah because he didn't turn away to a large extent from the Qiblah 

Abu Hurairah narrated that Allah's Messenger said: "What is between the east and the west is Qiblah." TIRMIDHI : Vol. 1, Book 2, Hadith 342 

  • because of the above Hadith, in order to invalidate our Salah, we have to turn away from the Qiblah to a large extent. 

4. The presence of najaasa on your clothing or body

  • to be clean in body and clothes is one of the conditions for the salah to be accepted

5. Excessive movement without a valid reason

6. To leave off one of the pillars of salah like ruku or sajda

7. To deliberately do an extra ruku or extra sajda

  • if you pray four rakah for maghrib deliberately, your salah is batil (void) because it means you have made up your own Islam 

8. To do some pillars before others

  • you didn't follow the format and in Islam, everything is with a format
  • even wudu has a format
  • so if we wash our feet before we wash our face, the wudu is batil 

9. to give salam before the salah is finished

10. to recite surah Fatiha so badly you change the meaning

11. to leave off reciting the first tashahud

12. to stop praying to do other things

13. to laugh out loud during the salah

  • if you smile remembering something in the past, this doesn't break the salah
  • but to laugh out-loud breaks the salah 

14. to speak deliberately in the salah

15. eating or drinking during the salah

  • if you stand to pray with food between your teeth, and the food is bigger than a chick pea, the salah is void 

It says in al-Mawsoo‘ah al-Fiqhyyah (27/124): The fuqaha’ are unanimously agreed that the prayer is invalidated by eating and drinking in general, but they made an exception with regard to that which is caught between the teeth and is less than the size of a chickpea. This does not invalidate the prayer if it is swallowed, but they stated clearly that the prayer is invalidated by chewing if it is a large amount. End quote. 


  • a faasiq is a sinful muslim
  • he drinks, does drugs or has a girlfriend
  • salah behind a faasiq is not batil especially if he cannot be replaced with another imam
  • the fatwa of Ibn Taymiyyah below explains further 

Ibn Taymiyyah said: The correct view is that he should pray behind them and not repeat the prayers. The Sahaabah used to offer Jumu’ah prayers and prayers in congregation behind imams who were evildoers, and they did not repeat the prayers. Ibn ‘Umar used to pray behind al-Hajjaaj, and Ibn Mas’ood and others prayed behind al-Waleed ibn ‘Uqbah, who used to drink wine. The prayer of an evildoer or innovator is valid in and of itself, so if a person prays behind him, his prayer is not invalid. 

But with regard to those who disliked the idea of praying behind one who is an evildoer, they based their view on the fact that enjoining what is good and forbidding what is evil is obligatory. So one who openly commits bid’ah or evil should not be appointed as the regular imam for the Muslims. He deserves to be rebuked until he repents, and if it is possible to shun him until he repents, then that is good. If some of the people stop praying behind him and pray behind someone else, that may affect him and make him repent or withdraw or make the people stop committing sins like his. Stopping praying behind such a man may serve a purpose so long as people do not miss out on praying Jumu’ah or other prayers in congregation. But if stopping praying behind him means that people will miss out on praying Jumu’ah or other prayers in congregation, then in this case no one will stop praying behind him but one who is an innovator and who goes against the Sahaabah (may Allaah be pleased with them) End quote from Majmoo’ al-Fataawa, 23/351- 356

  • the prayer of the evil doer is valid ⁃ so your salah is valid if you pray behind him
  • if you are in prison, who will lead the salah?
  • and the people there are rapist, thieves, drug dealers and murderers?
  • their salah is valid if they pray behind a convict in prison
  • Hajaj was a murderer, he killed sahabas yet ibn Umar prayed behind him
  • if they did'nt pray behind him, he would've killed them also
  • he would have accused them of practicing mutiny against him and killed them also
  • Abdullah ibn Masood prayed behind Waleed ibn Uqba even though he drank wine habitually 


  • People who practice bid’ah are of two types
  • those whose bid’ah is of minor kufr and those whose bid’ah is a major kufr
  • if the bid’ah is minor kufr like celebrating the Prophet’s (saw) birthday without dabbling in major shirk or celebrating death anniversaries or to wear amulets, these are minor kufr so you can pray behind this person
  • however, if the person who leads the prayers believes that the Prophet Muhammad (saw) is alive in the grave so we can pray to him or the Quran is created or the Sahabas are kuffar or their Imams are above the status of Angels and Prophets or Allah lies and makes mistakes but their Imams are infallible; we are not allowed to pray behind these people because their bid’ah is major kufr that takes them beyond the fold of Islam
  • it is worthy of mentioning that the worse bid’ah is the bid’ah of aqeeda which is major kufr
  • this is because people can be fanatical about their beliefs
  • as for the munafiq, these are people like the madkhali [saudi salafi] and the celebrity scholars
  • they believe in democracy, they call the mujahideen terrorist and khawarij, they make it halal to spy for the taghoot against the Muslims who are practicing proper tawheed
  • these Muslims are called Muwahhideen [those who are on proper tawheed]
  • when you pray behind a person, you endorse his religion and creed
  • therefore, we are not allowed to pray behind every so-called Imam who claims to be Muslim
  • As for the Zindeeq, there are people who claim that Islam and democracy are the same because democracy means Shurah
  • we cannot pray behind these people who call to democracy because democracy is the greatest shirk
  • and it is the religion of Ibles.
  • the Zindeeq and the Munafiq are people who do not reject the taghoot
  • we cannot be Muslims until we reject the taghoot and them believe in Allah
  • in this regard, Allah said: 

There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower. (Al-Baqarah 2:256)

  • these madkhalis who spy forthe taghoot rely on a fatwa from their shaikh Salia al Fawzan who claims that to track down the mujahideen and turn them into the taghoot to be persecuted is the greatest Jihad: 


  • When you go to Makkah and Madinah for pilgrimage, you are allowed to pray behind the madkhali imams appointed by the king because you don't have the power to remove them
  • there is no need to pray in your hotel rooms like many Muslims do
  • this is extremism
  • if you pray behind a kaafir Imam out of necessity, like what ibn Umar did, the kaafir imam doesn’t have his Salah, but you have your Salah
  • if you try to remove the Imam in Makkah, there would be a big war like what happened in 1979 with the siege of Makkah: 

A look back at history: The siege of Mecca 


  • when Umar conquered Jerusalem, they offered him to pray in the church
  • he refused because he didn’t want Muslims to adopt it as a Sunnah of praying in churches
  • this was the personal choice of Umar
  • it is not haram for Muslims to pray in churches
  • the scholars have discussed this matter, see ibn Qadaamah fatwa below 

Ibn Qudaamah (may Allah have mercy on him) said: There is nothing wrong with praying in a church that is clean. That was allowed by al-Hasan, ‘Umar ibn ‘Abd al-‘Azeez, al-Sha‘bi, al-Awzaa‘i, and Sa‘eed ibn ‘Abd al-‘Azeez. It was also narrated from ‘Umar and Abu Moosa. Ibn ‘Abbaas and Maalik regarded churches as makrooh because of the images. But we know that the Prophet (blessings and peace of Allah be upon him) prayed at the Ka‘bah when there were images in it. It is also included in the words of the Prophet (blessings and peace of Allah be upon him): “Wherever you are when the time for prayer comes, pray, for it [the earth] is a place of prayer.” End quote from al-Mughni, 1/407

  • it was Umar's personal choice not to pray in the church
  • if you are traveling and it is time for salah and you choose to pray in a church because the weather is bad outside, the salah is excepted even if there are idols in the church because the Rasool (saw) prayed at the kaaba when there were 360 idols in it 


  • The scholars discussed this matter and said it is haram
  • they also said it is haram to buy baby clothes with animals or humans on them
  • because what is haram on adults is also haram on babies in regard to food and clothing 

The Scholars of the Standing Committee were asked: Is it permissible to pray in a garment on which there is an image of a person or images of animals? Is it permissible to enter the toilet in a garment on which there is the name of Allaah? They replied: It is not permissible to pray in clothes on which there are images of animate beings, whether people, birds, camels, cattle, sheep, or other animate beings, and it is not permissible for a Muslim to wear them when he is not praying either. The prayer of one who prays wearing clothes on which there are images is valid, but he is sinning if he knows the shar’ih ruling. It is not permissible to write the name of Allaah on clothing, and it is makrooh to enter the toilet wearing it, because that is showing disrespect to His name, may He be exalted. End quote. Fataawa al-Lajnah al-Daa’imah (6/179)

  • it is also haram to wear that clothing in the house outside of salah times
  • however, your salah is valid if you pray with clothing having images,
  • but you have incurred some sin in doing so 


The person who lives close to the masjid and is able to hear the adhan without a loud speaker should pray in the masjid because it is compulsory on him to do so.