Those who pray exclusively in Ramadan

In the name of Allah — The Most Gracious, The Bestower of Mercy

Shaykh Abdul-Aziz bin Baaz (rahimahullah — may Allah have mercy on him) was asked: What is the verdict, in your opinion, of people who do not perform salah except in Ramadan; is their fasting accepted?

He answered: Whoever leaves off salah, as you’ve presented, is a kaafir (disbeliever) and their fasting is not accepted in the most correct opinion of the scholars. This is due to the statement of Prophet (sallallaahu ‘alayhi wa sallam), “What separates between men and what separates between Kufr (disbelief) and Shirk (associating partners with Allah) is leaving off Salah.” Also with his statement (sallalaahu ‘alayhi wa sallam), “The covenant that’s between us and them is Salah; so whoever leaves it off has disbelieved.” These Hadeeth are in conjuncture with others. We ask Allah for wellness!


Taken from:


Now, with that said, this doesn’t mean that one should dispair and quit fasting altogether; rather this should show us the importance of salah and be a means of encouragement for all of us. Allah says in the Qur’an;

“Say, “O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah . Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.” — Surah Az-Zumar (39) : 53

But, Allah also says:

“Indeed, Allah will not change the condition of a people until they change what is in themselves.” — Surah Ar-Ra’d (13) : 11

In this ayah Allah is telling us that we have to take the initiative first. We can’t sit around waiting for “the right time”, say that “we’re trying” (or whatever other excuses people may use), when in fact we’re not. This is a very serious is issue as we see from the aforementioned Hadeeth. May Allah make us from those who diligently perform their prayers with tranquility and reflection!

And I send peace and salutations upon our Prophet Muhammad, his family and his companions.


Can you pray ‘Esha after Taraweh?

In the name of Allah (The One). I send peace and blessings upon His Messenger (Al-Mustafa) and upon His Messenger’s family, companions, and those who follow him in righteousness until the Day of Judgment (Yowm Al-Qiyaamah).

Questioner: If someone comes to pray Salat Al-‘Esha and finds the people praying so he starts to pray with them. Then, he realizes that they’re praying Taraweh, so he finishes the prayer with them and then prays ‘Esha. Is it permissible to pray ‘Esha after Taraweh? Likewise, is it permissible to pray Taraweh before Esha?

Shaykh Abdul-Aziz Bin Baaz (rahimahullah — may Allah have mercy on him) answered: Whatever the case may be, the Sunnah is for Taraweh to be after ‘Esha. So standing for prayer in Ramadan, i.e. Taraweh, is after ‘Esha however it is supererogatory; therefore, this person’s Salah with them (i.e., Taraweh) before ‘Esha is considered a supererogatory prayer between the two night prayers (Maghrib and ‘Esha). Praying between the two night prayers is permissible but it is not the standing that is known in Ramadan, that standing is after ‘Esha. Him praying ‘Esha after Taraweh is acceptable, but it is better and more preferable to start with the obligatory then pray Taraweh with them. This is what is necessary so that he is able to uphold the Sunnah as well as performing is obligatory prayer.

Even if he prayed with them (in Taraweh) with the intention of ‘Esha and when the Imam makes Tasleem (completion of the Salah by saying “As-Salaamu ‘Alaykum wa RahmatuAllah” to the right and then the left) from Taraweh he stands and competes ‘Esha, this too is permissible. Even if the Imam is praying the first two with the intention of Taraweh and he has the intention of ‘Esha, then when the Imam makes Tasleem he stands and completes his ‘Esha, this is permissible for him.

In conclusion, there is no problem in what he did InshaAllah; his ‘Esha is correct and his Taraweh is correct, but it (his Taraweh) is considered supererogatory and not the Taraweh that is well known in Ramadan. The standing in Ramadan is after ‘Esha and he prayed before ‘Esha, so it is from the supererogartory prayers that are recommended between Maghrib and ‘Esha.


Taken from:

With that I conclude by sending peace and salutations upon our Prophet Muhammad, his family, and his companions.

Fiqh Issue: Ruling on Praying alone behind the Row

In the name of Allaah, the Beneficent, Most Merciful. May peace and salutations be upon our Prophet Muhammad, his family and companions. As for what follows;

Question: Some differing has occured between a group of those who establish the prayer regarding one who enters into the masjid late and finds that the salah has already begun and the line(s) are full and complete and he has no place to stand in the row. Is it permissible for him to pull a person back with him to join him in this row? Or should he pray by himself behind the row or what should he do?

Sheikh Muhammad bin Saalih al-‘Uthaymeen, may Allaah have mercy upon him, says: “This issue has three circumstances: If a person comes and finds that the row is complete either he:

1: Prays by himself behind the row.

2: Pulls someone from that row to pray with him.

3: Proceeds and prays on the right side of the Imaam.

These three circumstances are when he enters into the prayer. The last instance is that he leaves off the prayer in congregation.

So what is the correct choice from these four circumstances?

We say that the correct one is that he prays alone by himself in the row along with the Imaam, i.e. along with the congregation. This is because it is obligatory to pray in congregation and in a row, these two are obligatory. So if one of them drops -in this instance praying in the row- the other still remains which is praying in congregation.

So we say here; pray in congregation behind the row so that you can attain the merit of praying in congregation and standing in the row in this particular instance isn’t mandatory upon you due to your incapability of doing it. And Allaah, glorified be He and Most High, has stated: “So fear Allaah as much as you are able.” [64:16]

What supports this is that the woman prays alone behind the row when there are no other women present with her because she doesn’t have a legislated place in the mens row. So once her legislated place in the mens row is absent she prays by herself.

Therefore this man who comes to the masjid and the line is complete and he doesn’t find any place to stand in the row, that obligation of standing in the row is lifted from him but the obligation of the congregation still remains so he should pray behind the row.

As for pulling someone back to pray with him, then this is unbefitting because there are three troubles included in this:

The first: There will be an opening left in that row and this is in opposition to what the Messenger, may Allaah grant him peace and safety, ordered with from straightening the rows and filling in the gaps.

The second: Removing this man from a superior station to an inferior one and this is a type of injustice done to him.

The third: Causing him confusion in his prayer. Because this person who is praying when he is pulled from his place this is going to cause his heart to be disturbed and this is also a type of injustice done to him.

The third instance is praying next to the Imaam and as we mentioned this is unbefitting. That is because the Imaam must be distinguished from those who are praying behind him regarding his place. Just as he is distinguished from them in relation to preceeding them in speech and action in the prayer, making the takbeer before them, bowing before them, prostrating before them, etc. so it is a must that he be distinguihsed from them by his place.

This is the guidance of the Prophet, may Allaah grant him peace and safety, that the Imaam precedes those praying behind him. And this is an apparent position that shows his distinguishment over them by way of him standing alone. So when someone stands with him this distinguishment is removed.

As for the fourth instance which is leaving off the prayer then this as well has no play whatsoever because praying in congregation is obligatory as well as lining up in rows and if one falls the other still remains.

Source: Majmoo’ Fataawaa wa Rasaail 15/204

A Warning from Wasting away the Prayer- Imaam as-Sa’dee

In the name of Allaah, the Beneficent, Most Merciful. As for what follows;

Sheikh ‘Abdur Rahman ibn Naasir as-Sa’dee, may Allaah have mercy upon him, says in one of his friday sermons;

“All praise due to Allaah, the Lord, the Great, Most Forbearing, Full of Kindness, Most Merciful. I bear witness that none has the right to be worshipped except Allaah, Most Kind, Most Generous. And I bear witness that Muhammad is His Slave and Messenger and who is to the believers kind and merciful. Oh Allaah send salutations, blessings and peace upon Muhammad, his family and companions and all those who follow them upon the Straight Path. As for what follows;

Oh Mankind! Fear Allaah, the Most High, and beware of being from those who Allaah mentioned concerning them:

“Then, there had succeeded them a generation who have given up As-Salat (the prayers) [i.e. made their Salat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times, etc.] and have followed lusts. So they will be thrown in Hell.” [19:59]

They disregarded the prayer by not praying it at it’s correct time and were negligent concerning the juma’ (friday prayers) and congregational prayers. They did not fear there Lord nor were they heedful of His punishments. When they offered the prayer it was like the pecking of a bird not consisting of any tranquility, serentiy or hope of a reward. You would think they were being propelled when they began to pray and you see them careless about its pillars and conditions, unconcerned about its completeness. They forgot Allaah, therefore He forgot them and they wasted the worldly and religous benefits.

They squandered away the prayer and followed their desires because of their wretchedness and preferred the cravings of the soul over establishing the obligations. When they desire a thing they rush towards it with no hesitation, but when the command of Allaah comes they are (extremely) lethargic. This is sufficient enough a loss and deprivation. Woe be to the one who gives precednece to his evil desires over the obedienece of his Master! And how deprived is he who forsakes the good and follows the lusts of his soul, thus destroying him.

Where is the Islaam and Eemaan oh you who claim to have it?! Where is the fear from a day that a person will find and encounter everything that he did?! The day this bankrupt individual will not find his deeds sufficient enough to save him from the punishment of His Lord.

So woe that day to those who waste their prayers when:

“…the Day a man will flee from his brother. And from his mother and his father. And from his wife and his children. Everyman, that Day, will have enough to make him careless of others.” [80:33-36]

Where are these despicable ones from the people who consider the prayer as one of the greatest blessings from Allaah?! Coming to it with open hearts, sincere aspirations and upright actions. Not a jumu’ah  nor congregational prayer misses them unless they have an legitamite excuse.

“Men whom neither trade nor sale diverts them from the Remembrance of Allah (with heart and tongue), nor from performing As-Salat, nor from giving the Zakat. They fear a Day when hearts and eyes will be overturned (from the horror of the torment of the Day of Resurrection). That Allah may reward them according to the best of their deeds, and add even more for them out of His Grace. And Allah provides without measure to whom He wills.” [24:37-38]

May Allaah bless us by the Noble Qur’aan.”

Supererogatory Prayers Before and After Jumu’ah

In the name of Allah (The One). I send peace and blessings upon His Messenger (Al-Mustafa) and upon His Messenger’s family, companions, and those who follow him in righteousness until the Day of Judgement (Yowm Al-Qiyaamah).


There aren’t any narrations about praying Sunnahs before Jumu’ah. Shaykh Uthaymeen said, “There aren’t any (perscribed) Sunnahs before it (Jumu’ah). So, you can pray whatever you want without intending a specific number. So you can pray 2 Rak’ahs or what ever you want, but when the Imam enters then you refrain.”

He continued to say: If someone was to say, “Do you choose for me if I come to Jumu’ah that I busy myself with Salah or should I busy myself with reading the Qur’an?” The answer is that I see 2 Rak’ahs are a necessity, and they are Tahiyah Al-Masjid (greeting the Masjid). Other than that, the person has to look into what is best for him. If he is in a Masjid crowded with people and there are a lot of people moving around in front of you then obviously reading the Qur’an is more beneficial and will bring the soul more tranquility. And if you are in a place free from annoyances, then no doubt praying is better than reading. This is because Salah combines reading, remembrance (of Allah), Du’a, standing, sitting, bowing, and prostrating. Surely it is a garden of the gardens of worship, so it is better. Imam Ahmed was asked about an issue of knowledge and said, “Look at what is best for your heart and do that.”


There are 3 different narrations dealing with this:

  • Abdullah ibn Umar narrated, “After praying (Salah) Al-Jumu’ah he ﷺ would pray two Rak’ahs in his house.” [Bukhari and Muslim]
  • Abu Hurayrah narrated, “If one of you prays Jumu’ah then pray after it four (Rak’ahs).” [Muslim]
  • Ibn Umar, “If he was in Makkah, then after Jumu’ah he would pray two Rak’ahs and then another four. And in Madinah he would pray two Rak’ahs in his house. He said, “The Messenger ﷺ used to do this.” [Abu Dawud]

The scholars differ on what is to be done here and there are three different opinions:

  1. The opinion of Shaykh Al-Islam Ibn Taymiyya who said, “If you are going to pray the Sunnahs of Jumu’ah in the Masjid then pray two and if you are going to pray them at home then pray two also.”
  2. There are different types, sometimes he ﷺ prayed four and sometimes he prayed two.
  3. It is only four, because if there is a contradiction between the statement and the action of the Prophet ﷺ then you act upon his statement.

As for praying six Rak’ahs after Jumu’ah. Shaykh Uthaymeen said, “This comes from a hadeeth of Ibn Umar where he said, “He ﷺ used to do this.” [Abu Dawud]. But that what comes in Bukhari and Muslim is that he used to pray four. It is possible to prove that the Prophet ﷺ used to pray two at home and commanded that we pray four after Jumu’ah, thus being six — four with his statement and two with his actions. That does make you ponder.”

Taken from: Sharh Al-Mumt’i by Shaykh Ibn Al-Uthaymeen, volume 5 pages 76-78

And I send peace and salutations upon our Prophet Muhammad, his family and his companions.

Numerous ways to do good …

In the name of Allah, all praise is due to He, The One. I send peace and blessings upon his final messenger (Al-Mustafa), and upon his family, companions, and those that followed him in righteousness until The Day of Resurrection (Youm Al-Qiyaamah). To proceed:

Abu Hurayrah (radiAllahu ‘anhu—may Allah be pleased with him) reported: Messenger of Allah ﷺ said, “The five [daily] Salat (prayers), and from one Jumu’ah prayer to the [next] Jumu’ah prayer, and from Ramadan to Ramadan are expiations for the [sins] committed in between [their intervals]; provided the major sins are avoided [not committed].” [1] 

Abu Hurayrah (radiAllahu ‘anhu) reported: Messenger of Allah ﷺ said, “Should I not direct you to something by which Allah obliterates the sins and elevates [your] ranks?” They said: “Yes, O Messenger of Allah”. He said, “Performing Wudu properly, even in difficulty, frequently going to the Masjid (mosque), and waiting eagerly for the next Salat after a Salat is over; indeed, that is Ar-Ribat.” [2]

The author said (rahmahullah—may Allah have mercy on him) in what was reported on Abu Hurayrah (radiAllahu ‘anhu) that The Prophet said, “The five [daily] Salat, and from one Jumu’ah prayer to the [next] Jumu’ah prayer, and from Ramadan to Ramadan are expiations for the [sins] committed in between [their intervals]; provided the major sins are avoided [not committed].” I.e., The five [daily] prayers expiate the sins: from Fajr (dawn prayer) to Thuhr (noon prayer), from Thur to Asr (afternoon prayer), from Maghrib (sunset prayer) to Esha (night prayer), and from Esha to Fajr; they forgive the sins that is between them. Therefore, if a person does a evil action and performed these five prayers then they erase the sins. But, he ﷺ said, ” … provided the major sins are avoided [not committed].”

And the major sins are: every sin that The Shari’ah (Islamic law) has coupled with a specific punishment. So, every sin that The Prophet ﷺ cursed its doer is from the major sins; everything that has a punishment in this Dunya (worldly life), such as Zina (fornication/adultery); there is a threat, such as using Rebaa (interest); there is a negation of Iman (religious belief), like, “None of you [truly] believes until you love for your brother that which you love for yourself”; there is a liberation [of Allah] from the person, like, “Whoever cheats is not from us”; or anything that resembles that is from the major sins.

The scholars [of the religion] (rahimahum Allah—may Allah have mercy upon them) differ in the statement, ” … provided the major sins are avoided [not committed].” Is the meaning of the Hadeeth that the minor sins are expiated if you avoid the major sins; furthermore, they are not expiated except with two conditions, which are: the five prayers and avoidance of the major sins? Or, is the meaning of the Hadeeth that the expiation is for what is between them [i.e., the five prayers] excluding the major sins, for there is no expiation for them? With this [second definition] for the expiation of the small sins is one condition, and it is upholding the five prayers (or Jumu’ah to Jumu’ah, Ramadan to Ramadan). This is more easily understood (Allah knows best), the meaning is the five prayers expiate what is between them except for the major sins, for they are not expiated. In addition, Jumu’ah to Jumu’ah and Ramadan to Ramadan. That is because the major sins necessitate a specific repentance. So if there is no specific repentance then the good deeds don’t expiate them; rather, the repentance has to occur.


As for the second hadeeth of Abu Hurayrah, The Prophet ﷺ presented something to the Sahaba (i.e., companions of The Prophet ﷺ) and he knew ﷺ what they were going to answer with, but from his beautiful [methods of] teaching he would sometimes present an issue so that the person will pay attention to it and know what he is about to encounter. He [ﷺ] said, “Should I not direct you to something by which Allah obligates the sins and elevates [your] ranks?” He presents something to them, does he inform them? It is obvious he knew that they were going to say, “Yes, Oh Messenger of Allah, inform us”, but he ﷺ used this wording and this style so that they would be attentive to what they were about to encounter. He [ﷺ] said, “Performing Wudu properly, even in difficulty, frequently going to the Masjid, and waiting eagerly for the next Salat after a Salat is over … “ These are three things:

1.) Perform the Wudu properly, even in difficulty. I.e., complete the Wudu in the winter, because in the winter days the water is cold. Complete the Wudu, i.e., carry it out [in totality, exceeding the obligatory areas to ensure they have been covered], and in this will be some difficulty on one’s self. Therefore, if one carries out [in totality, exceeding the obligatory areas to ensure they have been covered] his Wudu along with this difficulty, then this proves the completion of the person; so, Allah will raise with that the slave in levels, covering for him his sins.

2.) Frequently going to the Masjid. I.e., for the person to intend the Masjid, whereas it has been legislated to go to; even if its far. For indeed, the further the Masjid is from the home the greater the reward for the person. Therefore, if the person makes Wudu in his home and completes the Wudu [in totality, exceeding the obligatory areas to ensure they have been covered] then leaving to the Masjid, not leaving for anything other than the Salat, then he will not take a footstep except Allah will raise him in levels by it and expiate his sins.

3.) waiting eagerly for the next Salat after a Salat is over. I.e., that the person from his strong affection for the Salat. Every time he completes a Salat his heart is attached to the next Salat waiting for it. For indeed, this proves Iman, love, and affection for these great prayers that The Messenger of Allah ﷺ said, “And the Salat was made a coolness to my eye.” [3] So, if one waits for the Salat after the Salat, then this is from what Allah will raise him in levels and expiate for him his sins.

[Lastly,] his statement ﷺ, ” … that is Ar-Ribat.” The origin of Ar-Ribat is the calling for fighting the enemy with war and tying the numerous horses, and this from the noble actions. Therefore, it was compared to what was mentioned from the righteous actions and worship in this Hadeeth. In other words, continuation upon purity [i.e., upholding Wudu], Salat, and worship such as Jihad for the sake of Allah.

It is [also] said that Ar-Ribat here is a noun that is used when it ties to something. And the meaning is that characteristics tie its performer from evil actions and expiate for him

These two Ahaadeeth were mentioned by the author in the chapter “Numerous ways of doing good”, because these numerous ways are from goodness: The five prayers, Jumu’ah to Jumu’ah, Ramadan to Ramadan, frequently going to the Masjid, completing Wudu [in totality, exceeding the obligatory areas to ensure they have been covered], and waiting eagerly for the next Salat after a Salat.

Taken From: Sh. Muhammad bin Saleh Al-Uthaymeen‘s explanation of Al-Riyad Al-Saliheen


[1] Muslim

[2] Muslim

[3] Al-Nisa’i and Ahmed

And all prays due to Allah the lord of the worlds, and the peace and blessings upon our Prophet Muhammad and his family and his companions.


Translated by:

Abdul-Malik Merchant

Umm al-Qura University

Makkah Al-Mukarramah, KSA

Rabi’ Al-Awal 23, 1432 — February 26, 2011

Women of Our Region traveling to Our ‘Eid


This is a question that I asked Shaykh Abdur-Rahman Al-‘Ajlaan yesterday at his Masjid encompassing: women of our region traveling for ‘Eid. Insha Allah this will be beneficial to you. I ask Allah to have preserve and have mercy upon the Shaykh and his family, Ameen!

Also, a special thanks goes out to Abu Fouzaan and his family for preparing this video, Jazaakm Allahu Khayr!

— Abdul-Malik Merchant