Can A Woman Pray Wearing Niqab?
Answered by Shaykh Uthaymeen (rahimahullaah)
Noble Shaykh, may Allah preserve you, what is the ruling for the woman wearing gloves and niqab while she establishes the prayer?
As for her wearing gloves, then no problem if she is not in a state of Ihram (performing the rites of Hajj). As for wearing niqab then she has no need to wear niqab if there are no men around her, those who are not her close relatives. (Meaning those she can never marry) Thus she uncovers her face and she does not wear niqab.
As for if there are men around her who are not her close relatives then she drapes her khimar over her face such that they do not see her. And when she wants to prostrate she uncovers her face so that her forehead can directly touch the place of prostration.
Translated by Rasheed ibn Estes Barbee
Masjid Tawheed wa Sunnah
- What is the dress of the woman in the Prayer - By Shaykh Muhadith Muhammad Nasir- Deen Al-Albaani [PDF]
- The Ruling on Women Covering their Feet in Prayer – Shaykh Muhammad Al-Imaam
- Q/A – When a women prays in her home, how much should she cover – Shaykh Falaah (mp3/arabic-english)
- Ruling on women uncovering their hands and feet in Salah - Fatwas of Nur `Ala Al-Darb
The Description of the Fear Prayer
By: Shaykh Muhammad Bazmool
(Taken from Explanation of the Prophet’s Prayer Described pg. 140)
The fear prayer has a number of descriptions; each description is in accordance to the level of the fighting:
The First Description: That the Muslims performs the prayer by gesturing, neither bowing nor prostrating; only gestures.
The Second Description: That he prays with the Takbeer and indications (of his movements) only. This is in the case of engaging in battle with the enemy.
The Third Description: That they (the Muslims together) pray with bowings and prostrations. This is the case in which the rank lines up in front of the enemy without engaging them in the battle and without retreating. For verily Allah’s Messenger ﷺ performed the Fear Prayer with one of the two groups while the other group was facing the enemy. Then they finished and stood in the place of their companions facing the enemy while (the second group) came and the prophet ﷺ led them in prayer for a Rak’ah, then the Prophet ﷺ gave the Tasleem; therefore this group completed a Rak’ah and the other group completed a Rak’ah. The description (of the fear prayer) has come in the Noble Qur’aan. The Most High has said:
وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلاَةَ فَلْتَقُمْ طَآئِفَةٌ مِّنْهُم مَّعَكَ وَلْيَأْخُذُواْ أَسْلِحَتَهُمْ فَإِذَا سَجَدُواْ فَلْيَكُونُواْ مِن وَرَآئِكُمْ وَلْتَأْتِ طَآئِفَةٌ أُخْرَى لَمْ يُصَلُّواْ فَلْيُصَلُّواْ مَعَكَ وَلْيَأْخُذُواْ حِذْرَهُمْ وَأَسْلِحَتَهُمْ وَدَّ الَّذِينَ كَفَرُواْ لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُم مَّيْلَةً وَاحِدَةً وَلاَ جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَى أَن تَضَعُواْ أَسْلِحَتَكُمْ وَخُذُواْ حِذْرَكُمْ إِنَّ اللّهَ أَعَدَّ لِلْكَافِرِينَ عَذَابًا مُّهِينًا
When you (O Messenger Muhammad ﷺ) are among them, and lead them in As-Salat (the prayer), let one party of them stand up [in Salat (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 has not yet prayed, and let them pray with you taking all the precautions and bearing arms. Those who disbelieve wish, if you were negligent of your arms and your baggage, to attack you in a single rush, but there is no sin on you if you put away your arms because of the inconvenience of rain or because you are ill, but take every precaution for yourselves. Verily, Allaah has prepared a humiliating torment for the disbelievers. (An-Nisa 4:102)
Many descriptions have come for the fear prayer. The People of Hadeeth say that for the fear prayer which has come with an authentic chain, the Muslim may perform it in accordance with the situation of the Jihaad.
Translated by: Raha ibn Donald Batts
 An upcoming T.R.O.I.D. Publication, insha-Allaah
Posted from http://mtws.posterous.com/the-deescription-of-the-fear-prayer-by-shaykh with Permission
- Fear Prayer - Salat ul Istisqa – from Sahih Bukhari – Book 14
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Recently, someone asked Shaykh Saalih as-Suhaymee (hafidhahullaah) :
“How did the Prophet (sallallaahu ‘alayhi wa sallam) respond to someone giving (him) salams while he was praying?“
The Shaikh said the Prophet (salallaahu ‘alaihi wa sallam) used to respond to the salaam – while engaged in prayer - by indicating with his hand without speaking.
Here are ahadeeth on this matter, and the sharh (explanation) from Umm ‘Abdillah al-Waadi’iyyah [hadeeth #177 [hadeeth #177]:
Narrated Ibn ‘Umar (radiallaahu ‘anhumma): I asked Bilaal (radiallaahu ‘anhu), “How did you observe the Prophet (salallaahu ‘alaihi wa sallam) replying to their (the Companions’) salutation while he was engaged in prayer?” He (Bilaal) said: “He used to do this way,” and he (Bilaal) demonstrated by spreading his palm. [Reported by Abu Daa`ud and At-Tirmidhi. The latter graded it 'Sahih.']
This hadeeth is from the way of Hisham ibn Sa’d Al Madani who is disagreed upon, what is most correct is that he is dha’eef. However, the hadeeth has other narrations that make it authentic, as is the hadeeth of Jabir ibn ‘Abdullah in Saheeh Muslim Vol.4 P.195, Ma’ Sharh Nawawee.
Jabir reported: The Messenger of Allaah (salallaahu ‘alaihi wa sallam) sent me on an errand. I (having done the business assigned to me came back and) joined him as he was going (on a ride). Qutaiba said that he was saying prayer while he rode. I greeted him. He gestured to me. When he completed the prayer, he called me and said: You greeted me just now while I was engaged in prayer. (Qutaiba said): His (Prophet’s face) was towards the east, as he was praying. [Saheeh Muslim, The Book of Prayer, N0.1100]
Its origin is in Bukharee without the wording, “fa ashara eelaih”. (Saheeh Al Bukharee #1217)
Benefits from this hadeeth:
1. The impermissibility of talking in the salaah.
2. The permissibility of greeting the one who is praying with karaha; this is the saying of Ahmad (rahimahullaah). And the Majority of the People of Knowledge said it is not Makrooh, as in Fathul Baree #1217. The saying of those who say it is Makrooh to greet the one who is praying is refuted because the Prophet (salallaahu ‘alaihi wa sallam) did not prevent them (the sahaaba) from doing so, but rather, he taught the one who is praying how to respond by gesturing with the hands and the reply is not verbalized.
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Sunnah Prayers Explained by Shaykh Bin Baz
May Allah have Mercy upon him
What are the Rawatib (Sunnah Prayers associated with Obligatory Prayers) which can be made up if the person misses them?
Shaykh Bin Baz:
The Rawatib which the Prophet, peace be upon him, used to preserve are twelve Rakats, these are the Rawatib; for the resident not the traveler. Twelve Rakats; four before Thur prayer with two tasleems, and two after Thur prayer; this is six. Two after Magrib prayer and two after Isha prayer; this is ten. And two before the morning (Fajr) prayer; this is twelve. The Prophet, peace be upon him, used to practice these consistently while present at his residence. And he, peace be upon him, said:
“Whoever preserves four Rakats before Thur and four after it, Allah will make him forbidden for the Fire.”
If the person prays four after Thur, thus adding two Rakat then this is better, but it is not Rawatib. The Rawatib is two Rakats. If he prays four after Thur prayer then this has in it virtue and a tremendous amount of good.
In a similar fashion before Asr prayer it is recommended for the person to pray four Rakats, but these are not Rawatib, rather they are recommended. This is based upon the statement of the Messenger of Allah, peace be upon him:
“May Allah have mercy upon the person who prays four Rakats before Asr prayer”.
Likewise if he prays two Rakats before Magrib prayer and two Rakats before Isha prayer, between the Athan and the Iqamah, this is recommended; but these are not Rawatib. Rather it is recommended after the Athan to pray two Rakats, after the Athan for Maghrib and after the Athan for Isha the person prays two Rakats; two Rakats which are different than the two Rakats to greet the Masjid.
As for greeting the Masjid, if the person enters the Masjid even before the Athan then he greets the Masjid with two Rakats of prayer. And if he enters after the Athan, the Athan of Maghrib or after the Athan of Isha, then he greets the Masjid with two Rakats of prayer and this will suffice him from the two Rakats between the Athan and the Iqamah.
As for travel - then it is only prescribed to pray the Sunnah prayers of Fajr and the Witr prayer. During travel the person only prays the Witr and Tahajjud prayers during the night, and he prays the Sunnah prayers of Fajr. As for the Sunnah prayers of Thur, Maghrib, and Isha, then it is better to leave them during travel. But as it relates to the Sunnah prayers of Fajr, then the Prophet, peace be upon him, used to preserve then during travel and while he was a resident.
And if the person misses the Sunnah prayer for Fajr he prays them after the Fajr prayer or after the sun has risen. As for the other Rawatib, for Thur, Maghrib, and Isha, then they are not made up after the time has passed; if the time passed they are not made up. Therefore one would not make up the Sunnah prayers for Thur after Asr, nor the Sunnah prayers for Maghrib after Isha, nor the Sunnah prayers for Isha after Fajr. These prayers are not made up. As for the Sunnah prayer for Fajr then it is made up. If he prays it after the Fajr prayer then there is no problem with this. And if he prays it after the sun has risen and reached its height then this is better.
As for the Sunnah prayer of Duha and Tahajjud prayers at night then they are prescribed for the travel and the resident. Likewise is the Sunnah prayer after completing Wudu; after the person completes Wudu it is recommended (for him to pray) whether he is on a journey or a resident.
Likewise if a person enters a Masjid while upon a journey he also prays two Rakats of prayer, even if he is travelling. May Allah reward you with good.
Therefore we will summarize the answer once again, if you will allow me; the Sunnah prayers which are recommended to make up.
First the summary of the answer: The twelve Rawatib which are specific to the resident are: Four Rakats before Thur with two tasleems, two Rakats after Thur with one tasleem; two Rakats after Maghrib with one tasleem; two Rakats after Isha with one tasleem, and two Rakats before the morning prayer after the rising of the Fajr. These are the Rawatib that the Prophet, peace be upon him, used to preserve.
As for those that are made up then it is only the Sunnah prayer for Fajr, if it is missed then it is made up after Fajr or after the rising of the sun. Likewise the Sunnah prayers that come before Thur can be made up after Thur. If the four Sunnah prayer that come before Thur are missed they are prayed after Thur, then he prays the two Rakats after Thur; thus praying six Rakats. The four that come before Thur, and the two Rawatib that come after Thur. May Allah reward you with good.
Translated by Rasheed ibn Estes Barbee
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
The Ruku’ of the Messenger (sallaallahu ‘alayhi wa sallam), by Shaykh Muhammad ibn ‘Umar Baazmool
Taken From the Book: Sharh Sifah Salatin Nabee‘ (Explanation of the Prophet’s Prayer Described) [currently being translated]
What is the description of the rukoo’?
The description of the rukoo’ is that the individual bends his back and places his hands upon his knees; his back is to be level to the point that if a person were to come with a hollow plate and place it upon his back, it would remain in its place. So this indicates that the back is level.
The author (Shaykh al-Albaanee, rahimahullaah) mentioned in that which he has cited from the ahadeeth, that the Messenger (sallaallahu ‘alayhi wa sallam), when he would bow, [he] would spread his back to the point that if someone were to pour water upon it then it would remain in its place. Because then, [the] back is level and is not curved (or bent).
As for the head and the neck, then he would not droop his head, meaning he would not bend it towards the ground. Nor would he raise it, meaning he would not raise it higher that the level of his back. And he is to place his head and neck even with the level of his back. What is affirmed, as the author has mentioned, in the ahadeeth, is that the Messenger (sallaallahu ‘alayhi wa sallam) would place his palms upon his knees. Not upon his thighs above the knees. Nor upon the shin below the knees. He would separate his fingers and firmly grasp his knees with his hands as if he holding his knees.
Translated by: Raha Batts