The Fitna of Music in the Masjid – A warning against musical ringtones – A reminder from Shaykh Abdur Razzaq Al Badr
In the Name of Allah the Most Gracious the Most Merciful; all praises belong to Allah the Lord of all that exists and I bear witness that nothing has the right to be worshipped except for Allah alone without partners. And I bear witness that Muhammad is His slave and Messenger, may the Salat and Salaam of Allah be upon him, his family and his companions. As to what follows:
I begin this lesson today with a conversation concerning a pain in the hearts of many Muslims in the houses of Allah the Blessed and Exalted. An affair which is repeated every prayer; rather it is repeated in every rukoo, and sujood. It is a tremendous harm to the Muslims, in their prayer, and in their worship; taking away their humility and submissiveness (khusoo’) and their drawing near to their Lord the Blessed and Exalted. Some of the people have reached the point where they have apathy and indifference towards this matter although this affair—I swear by Allah—is extremely dangerous.
The conversation O brothers, is surrounding the sounds of music which have become repeated heard in the Masjids. Rather almost no prayer, or rukoo, or sujood is free from hearing this music.Has our situation reached the extent—O Islamic nation—where this abominable, reprehensible music is played in the houses of Allah? Where is the sanctity for the Masjids? Where is the esteem for the Masjids in our hearts? Where is our observance to the rights of our brothers who are praying? Where is our Taqwa of Allah the Exalted? Where is our glorification for the rites of Allah the Exalted if our condition can be described like this?
This is a recurring issue although everyone that carries a cell phone has the ability –every time he enters the Masjid—to turn his phone off, or to place it on silent. But many of the people have become indifferent and do not care about this affair. Now it has become that those who are praying, constantly hear music while they are prostrating, and in rukoo, and while they are praying, while they are making dua and while they are glorifying Allah. While the person is glorifying Allah, and remembering Allah the Blessed and Exalted all of a sudden this loud, imposing sound starts playing from over here and over there inside the Masjid.
The Masjids have sacredness.
وَمَنْ يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوب
And whosoever honors the Symbols of Allah, then it is truly from the piety of the heart. (Soorah Al Hajj 22:32)
Those who are praying are due courtesy and consideration; and they have rights. If it is not permissible to raise your voice with the Quran in the Masjid over your brother; how about these vile reprehensible sounds? Thus the affair—O noble brothers—is extremely distressing and the affair is extremely unfortunate. And this is proof of weakness of faith and deficiency of religion and weak reverence for the houses of Allah the Exalted, and weak regard for them.
It is obligatory upon the person whom Allah favored with a cell phone to show gratitude to Allah the Exalted for this blessing. By way of it Allah has made it easy for him to contact his family, relatives, and children, and to take care of his needs and interest. It is obligatory upon him to show gratitude to Allah the Blessed and Exalted for this blessing, and it is upon him to utilize it in the obedience of Allah the Blessed and Exalted, and he should not use it to collect and store evil.
Music on the cell phones is prohibited in every situation. It is prohibited in every situation; rather it is upon him to choose for his cell phone, audios which are not musical. And this affair becomes more dangerous when these evil sounds are inside the houses of Allah the Blessed and Exalted. Thus the houses of Allah the Blessed and Exalted are sacred and the houses have sanctity.
And when the person came asking about his property in the Masjid, he عليه الصلاة و السلام said: ‘May Allah not return his property.’ So how about this great evil? How about an affair which is this gruesome and evil? Thus let us fear Allah O brothers and let us be warned against that which will earn the wrath and punishment of Allah the Glorified and Exalted. It is obligatory upon all of us to fear Allah the Exalted in these Masjids. And upon entering the door of the Masjid the person says, ‘In the Name of Allah, may the prayers and peace be upon the Messenger of Allah, I seek refuge in Allah the Great, with His Noble Face and His ancient Authority from accursed devil. And then he enters the house of Allah, having reverence for the house of Allah. And he does not allow these evil sounds to have any presence in the houses of Allah the Blessed and Exalted.
We ask Allah the Exalted by His beautiful Names and lofty Attributes to rectify all of our conditions, and to give us all success to honor the houses of Allah the Blessed and Exalted and to make us from those who exalt the rites of Allah, and to protect us all from utilizing these devices in any capacity to earn the wrath of Allah the Blessed and Exalted. And we ask Him to rectify all of our condition. Verily He—the Blessed and Exalted—responds to the supplication and He is the One in whom which hope is sought, and He is sufficient for us, and the best Disposers of Affairs.
Translated by Rasheed ibn Estes Barbee
How far should I walk to a Sutrah after Imam finished the Prayer? – Answered by Shaykh Al Albani (may Allah have mercy upon him)
Question: If a person comes late to the congregational prayer, and he catches three rakats of Thur prayer, then the Imaam finishes the prayer; how far should he walk in order to pray behind a sutrah?
Shaykh Al Albani: He should walk a distance, such that if he is seen, no one will say that he isnot praying.
Question: If someone says he is not praying, this means he has walked a lot.
Shaykh Al Albani: He should not walk to the extent that if someone who is not praying sees him they will think that he is not praying. This is because at a lot of movement is what invalidates the prayer.
Translated by Rasheed ibn Estes Barbee
Watch Video @ http://wp.me/p2sNCV-3jQ
May Allah grant you good. The questioner says: An Imaam of a masjid has a lot of money; but when he comes to the prayer, he comes wearing a dirty Izar and a dirty shirt. And when I say to him: “Why don’t you buy some new clothes for the prayer”? He says: “Whoever humbles himself for Allah, He will elevate him”. So what is the ruling for his prayer?
Shaykh Fawzan: This is not humility. Allah the Exalted says:
يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ
O children of Adam, take your adornment at every masjid. (Soorah Al-’Araf 7:31)
This means for every prayer. Adornment is not only covering the awrah, rather adornment includes clothes, beautifying oneself for the prayer. You are facing the Lord of all that exists; you are standing in front of Him. Therefore beautify yourself with what you are able to from adornment; in recognition of the prayer, and exalting the standing before your Lord. This is something desired, and favorable. And the hadith says:
إِذَا وَسَّعَ اللَّهُ عليكم فَوْسِعُوا
When Allah makes you wealthier then you should clothe yourself properly.
And he says:
إِنَّ اللَّهَ يُحِبَّ أَنْ يُرَى أَثَرُ نِعْمَتِهِ عَلَى عَبْدِهِ
Verily Allah loves to see the effects of His favors upon His slave.
O my brother this is not humility. Yes, do not wear extravagant clothes. Do not wear extravagant clothes such that it becomes an issue of fame or notoriety. Wear moderate clothes which are clean and beautiful.
إِنَّ اللَّهَ جَمِيلٌ يُحِبُّ الْجَمَالَ
Verily Allah is Jameel and He loves beauty.
Translated by Rasheed ibn Estes Barbee
Watch Video @ http://wp.me/p2sNCV-3ha
BEAUTIFICATION IN PRAYER
By: Shaykh Saalih al-Fawzan
May Allaah treat you well. The questioner says: the imam of the masjid possesses a lot of wealth, but when he comes to the prayer; he wears a dirty Izaar (bottom waist wrap) and a dirty garment. When I say to him why doesn’t he purchase new garments for the prayer; he says whoever is humble for Allaah then he will raise him, so what is the ruling of his prayer?
This is not humbleness to Allaah. Allaah says;
“O children of Adam, take your adornment within every masjid…” (7:31)
Meaning in every prayer, and the adornment here does not only mean covering the private area, but the adornment comprises of clothing used for beautification for the prayer; while facing the Lord of everything that exist. You are standing in front of Him, so you beautify yourself with whatever you are able to from beautification in appreciation for the prayer and glorification of the position between yourself and your Lord.
This is something required and as mentioned in the Hadeeth:
“if Allaah expands His favors upon, then display them”
And the prophet said:
“Verily Allaah loves that the signs of His favors are seen upon His servants”
This is not from humility, yes; you should not wear extravagant boasting clothing, so you become someone who is looked at. You should wear moderate clothing which are clean and beautiful, as the prophet صلى عليه و سلم said:
“Verily Allaah is beautiful and He loves beauty”
Translated by: Abu Anas Atif Hasan
Posted with Permission from : Al-Binaa Publishing | Durham NC
- Does Beautification Negate Az-Zuhd (Abstemiousness)? Shaykh Saalih Al-Fawzaan [Mp3|Ar-En]
- Some Narrations about the Reality of Zuhd & Dispraise of the Dunyaa
Collected & Translated by Abbas Abu Yahya
- The Zuhd of the Salaf and That of the Mystic Sufis - Dr Saleh As-Saleh (rahimahullaah) [Audio]
- The Concept Of Zuhd: The Understanding Of The Salaf And The Bid’ah Of The Mystic Sufis - Dr Saleh As-Saleh [PDF]
[E-Book] The Descripitions of the Prophets Prayer from Pure Sunnah With illustrations – Shaykh Muhammad Bazmool
This eBook MAY be copied, used, and distributed for FREE, for Da’wah and teaching purposes only. It may not be printed and sold for profit without the permission of al-Binaa ebook publishing and MTWS Publishing.
MTWS Publishing / Markaz Tawheed was-Sunnah
Translator: Raha ibn Donald Batts
Translation Verified By: Aboo Qaylah Rasheed Barbee
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Some Mistakes Made concerning the manner of raising the hands With the Takbeer
From the contradictions of the Sunnah regarding the manner of raising the hands with the Takbeer, is what some of the worshipers do. From that:
- 1. Raising the hands under the shoulders to the pectorals.
- 2. Bending the fingers of the hand.
- 3. That he turns the bottoms of the hands towards the face or he makes them face each other.
- 4. That he separate his hands much from the sides of his shoulders with the Takbeer.
- 5. That he raise one hand without raising the other.
- 6. That he flap his hands about with the Takbeer.
- 7. That he raise his hands over his head.
All of these descriptions oppose the Sunnah!
Taken from: Explanation of the Prophet’s Prayer Described, by Shaykh Muhammad Baazmool (hafidhahullaah)
Translated by: Raha ibn Donald Batts
The Correct Manner of Raising the Hands In The Prayer, by Shaykh Muhammad bin Saalih al-’Uthaymeen (rahimahullaah)
Shaykh Muhammad bin Saalih al-’Uthaymeen was asked: What is the manner and place of raising the hands? There are some who raise the hands to the chest, and some who raise them to their lower part of their chests. Please clarify for us the correct manner in this. And may Allaah reward you.
Shaykh al-’Uthaymeen answered: Raising of the hands in the prayer is in four places/times:
- First: During the Takbeeratul Ihraam (The Opening/Beginning of the Salaat)
- Second: While going to Rukoo’ (bowing position)
- Third: After rising from the Rukoo’
- And the fourth place is at the rising from the first Tashahhud 
[And as for the way of raising the hands]:
The hands are not to be raised past the height of the (upper) tips of the ears, or (you can raise the hands) to the ear lobes, or to the shoulders.  This is the Sunnaah. Meaning either you raise your hands to the top of the ears, or to the height of the ear lobes, or to the shoulders.
As for raising the hands to (the height of) the chest, then this is wrong. In reality this action is useless, and there is no reward for the person who does this. This is because this action (raising the hands to the chest) has not come in the Sunnah, and nor does this action bring tranquility. So it is just a movement of an action that is not legislated; thus, this will be from the actions that are not part of the salaat and are in vain.
Therefore, we tell our brothers and sisters who are diligent on acting upon the Sunnah, (especially) in raising the hands: The least is that they should raise their hands to the shoulders, or (they could do more) and raise them to the ear lobes, or to the upper part of the ears.”
And it is best, that you do this one at a time, and the next some other time. So as to revive the Sunnah in all its aspects and actions.
 This in reference to the hadeeth in Saheeh Bukhaaree from Ibn ‘Umar (radiallaahu ‘anhuma): “When the Prophet (sallallaahu ‘alayhi wa sallam) stood for prayer, he raised his hands until they were at the level of his shoulders then said, ‘Allaahu akbar,’ and he would do that when he said, ‘Allaahu akbar’ for the bowing. And when he raised his head from bowing, he raised them like that as well and then said ‘Sami’ Allaahu liman hamidah, Rabbana walakal hamd.’”
In another narration, also in Saheeh Bukhaaree, Ibn ‘Umar reported, “When Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) stood from the second rak’ah, he said ‘Allaahu akbar’ and raised his hands.” This has also been narrated in the hadeeth of Abee Humayd as-Saa’idee (radiallaahu ‘anhu). See Saheeh Sunan Abu Daawood by Imaam al-Albaanee, no. 670.
* It should be noted that raising the hands is also authenticated while rising from every (applicable) rak’ah. Shaykh al-’Uthaymeen (rahimahullaah) did not mention this. Please refer back to Sifaatu-Salaat an-Nabee (The Prophet’s Prayer Described) of al-Imaam al-Albaanee (rahimahullaah).
[For example, Shaykh Al-Albaanee mentioned in the footnotes under the chapter "Standing up for the Third, and then the Fourth Rak'ah" that there is a hadeeth with an authentic chain in Abu 'Awaanah and Nasaa`ee that proves the Prophet (sallallaahu 'alayhi wa sallam) used to sometimes raise his hands when rising for the fourth rak'ah.]
 The above hadeeth in Saheeh Bukhaaree from Ibn ‘Umar states the proof for raising the hands to the level of the shoulders. As for raising them to the ears, it is in the report of Maalik bin al-Huwayrith (radiallaahu ‘anhu) who said: “I saw the Prophet (sallallaahu ‘alayhi wa sallam) raise his hands when he said ‘Allaahu akbar,’ when he bowed, and when he raised his head from bowing, until they extended to the level of his ears.” See Saheeh Sunan Abu Daawood by Imaam al-Albaanee, no. 670.
[Shaykh Al-Albaanee wrote in The Prophet's Prayer Described, under the Chapter "Raising The Hands":
He (salallaahu 'alayhi wa sallam) would raise his hands sometimes with the takbeer , sometimes after the takbeer , and sometimes before it. 
“He would raise them with fingers apart [not spaced out, nor together],”  and “he would put them level with his shoulders” , although occasionally, “he would raise them until they were level with [the tops of] his ears.” 
4- Bukhaaree, Nasaa`ee
6- Bukhaaree, Abu Daawood
7- Abu Daawood, Ibn Khuzaimah (1/62/2, 64/1), Tammaam & Haakim who declared it saheeh, and Dhahabee agreed
8- Bukhaaree, Nasaa`ee
9- Bukhaaree, Abu Daawood ]
Translation by: Abu Waheeda as-salafee
Source: The Correct Manner of Raising the Hands In The Prayer by Shaikh al-’Uthaimeen
Imam Ahmad: Whoever prohibits people from raising their hands during the prayer (at the start of the prayer, before ruku’, after ruku’) is an Innovator!
Narrated by Nafi’: Whenever Ibn ‘Umar started the prayer with Takbeer, he used to raise his hands. Whenever he bowed, he used to raise his hands (before bowing) and also used to raise his hands on saying, “Sami’ Allaahu Liman Hamida”, and he used to do the same on rising from the second Rak’a (for the 3rd Rak’a). Ibn ‘Umar said: “The Prophet used to do the same.” [Bukhaaree, The Book of The Characteristics of the Prayer]
In his Saheeh, Imam Muslim (rahimahullaah) included a chapter: The Desirability of Raising The Hands Opposite The Shoulders at the Time Of Beginning The Prayer and at the Time of Bowing and at the Time of Returning to the Erect Position after Bowing. In this chapter are six ahadeeth, narrated by various companions.
Shaikh Muhammad Ibn Haadee al-Madkhalee (hafidhahullaah) relayed that Imam Ahmad (rahimahullaah) said: “Whoever prohibits people from raising their hands during the prayer (at the start of the prayer, before ruku’, and after ruku’) is an Innovator!
‘Abdullaah Ibn ‘Umar (radiallaahu ‘ahumma) would gather pebbles to throw at whoever he saw not raising his hands during the prayer – to show his rejection of them – because they opposed the Sunnah of Muhammad (salallaahu ‘alayhi wa sallam).” [Sharh Ibaana Sughraa]
[May Allaah be pleased with all the companions and have mercy on all the true scholars who have passed, and preserve the living Salafee scholars, and their Salafee students.]
A brother (may Allaah reward him generously) brought to attention the fact that in Imam Al-Albaanee’s highly beneficial book The Prophet’s Prayer Described, there is a tremendous related benefit. In the footnotes under the chapter of Rukoo’ (Bowing), In-sha`Allaah you will find the following gem:
‘Abdullaah ibn Ahmad reported from his father [Imam Ahmad, rahimahullaah] in his Masaa`il (p. 60): “It is related from ‘Uqbah bin ‘Aamir (radiallaahu ‘anhu) that he said about a man raising his hands during prayer, ‘he earns ten good deeds for each such movement.’” This is supported by the hadeeth Qudsee: “…he who intends a good deed and then does it, Allaah writes it down with Himself as from ten to seven hundred good deeds.” [Transmitted by Bukhaaree & Muslim, rahimahumullaah] See Saheeh at-Targheeb, no. 16. [END OF FOOTNOTE]
That’s at least 430 deeds a day over the course of the five obligatory prayers – not counting the optional prayers and not counting raising the hands when rising for the second rak’ah and fourth rak’ah.
قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُور ٌ رَحِيم
Say (Oh Muhammad to mankind): “If you (really) love Allaah, then follow me (i.e. accept Tawheed, follow the Qur`aan and the Sunnah), Allaah will love you and forgive you of your sins. And Allaah is Oft-Forgiving, Most Merciful.” (Aali Imran, ayah 31)
Refusing to raise the hands is one matter. Preventing others is another matter.
For more on the tremendous importance of following the Prophet (salallaahu ‘alayhi wa sallam) and his Sahaaba, click here.
Wisdom For Raising The Hands in Salat
In her commentary on Buloogh al-Maram, Umm ‘Abdillaah al-Waadi’iyyah (hafidhahallaah) said:
“And there are books by Imam Al Bukharee (rahimahullaah) that have a section regarding the raising of the hands in the salaah. The People of Knowledge have differed onto the wisdom of raising the hands.
- Some of them said it is surrendering, since a captive – when he is defeated – would raise his hands, which is a sign of surrendering.
- It was also said that it has the exaltation of Allaah, and following of the Messenger ( صلى الله عليه وسلم ).
- It was also said it is an indication of exaltation of that which he has entered (i.e. the salaah) and it was said other than that.”
Post Courtesy: Maher ibn Ahmad Attiyeh al-Maqdisi via SalafisofFlorida mailing list
Student of knowledge does not pray in the Masjid ?
Answered by Shaykh Abdur Rahman Al Baraak
What is your view of a student of knowledge who does not pray in congregation, and when there is a discussion concerning this issue he says: “I examined the proofs and I prefer the view that praying in congregation is ‘Sunnah’ (optional) and it is not obligatory.” Therefore should he be criticized for not attending the congregational prayers or not?
La hawla wala quwwata illa billah (There is no might or power except with Allah). La hawla wala quwwata illa billah (There is no might or power except with Allah).
La ilaha illa Allah (There is no deity worthy of worship except for Allah)
And how is this view preferred to you?! How does a Sunni Muslim prefer this preference of yours?!
If we agree for the sake of argument that it is optional. Is it befitting for you, and you are a student of knowledge, that you are absent from this tremendous virtue?! And if it is mentioned to you some portion of the Dunya (worldly life) you go out to obtain it. This resembles the condition of the hypocrites. Those who the Messenger, peace and blessings of Allah are upon him, said about them:
“The most burdensome prayers for the hypocrites are Isha and Fajr and if they knew the virtue in these prayers they would have attended them even if they had to crawl.”
Then he said:
By the One in Whose hand is my soul, if any one of them had known that he would get a bone covered with good meat or two sheep’s feet with meat on them, he would have attended the Isha prayer.”
Meaning if he knew he would find some good meat he would have attended Isha prayer.
Subhanallah! Either this person is lying, deceiving and using this as an excuse or shaytaan has deceived him and caused the Sunni to prefer the view that (congregational prayer) is optional.
How can he be pleased with this for himself when the companions of the Prophet would come (to the congregational prayer) with a man supported, being carried by two other men?!
Will you not be shy oh student of knowledge?!
You say: “I prefer the view that it’s optional, it is optional therefore I pray with my woman.” With his wife! He prays with his wife; meaning him and his wife pray in the same manner (at home).
May Allah give you good. The one who asked about the student of knowledge not praying in congregation says: “I prefer the view that congregational prayer is optional because it is the point of view of some of the major scholars.”
This is not our way. The major scholars are not used to contradict the legislation.
And if you differ in anything among yourselves refer it to Allah and His Messenger. (Soorah An Nisaa verse 59)
This is what has caused many of the Muslims to be tested; using the difference of opinion as a defense.
Subhanallah! The Prophet, peace and blessings of Allah are upon him, blamed those who stayed away from the congregational prayer. He said:
“I was thinking of ordering that the call to prayer be given, then I would tell a man to lead the people in prayer, and I would go out with men carrying bundles of wood to people who do not come to the prayers, and I would burn their houses with fire around them.”
And he said, blaming the one who sought an excuse:
There is no prayer for the neighbor of the Masjid except in the Masjid.
And there are other proofs as well.
Read “The book of prayer” by Ibn Al Qayyim. Ibn Al Qayyim even mentions that those who say congregational prayer is optional, such as the Hanafees, as this statement has been attributed to them, they say it is a confirmed Sunnah; and according to their school of thought the person who leaves a confirmed Sunnah is sinning.
So the major scholars are excused and we have the best thought about them. As for those who take their statements because it agrees with their desires then they do not have any excuse similar to the excuse which is given to those scholars who made their knowledge based judgment.
Translated by Rasheed ibn Estes Barbee
Translator’s footnote: Shaykh (عبدالرحمن بن ناصر بن براك بن إبراهيم البراك) Abdur Rahman ibn Naasir ibn Baraak (born 1352H) is from the major scholars of our time. He studied with Shaykh Abdul Aziz bin Baz for 50 years.
By Ibn Il-Qayyim (d.751H) who said, ”And mankind, with regard to their performance of prayer are of five levels:
The First: The level of the one who is negligent and wrongs his soul. He is the one who falls short in performing ablution properly, performing the prayer upon its time and within its specified limits, and in fulfilling its essential pillars.
The Second: The one who guards his prayers upon their proper times and within their specified limits, fulfils their essential pillars and performs his ablution with care. However, his striving (in achieving the above) is wasted due to whisperings in his prayer so he is taken away by thoughts and ideas.
The Third: The one who guards his prayers within the specified limits, fulfils their essential pillars and strives with himself to repel the whisperings, thoughts and ideas. He is busy struggling against his enemy (shaytaan) so that he does not steal from the prayer. On account of this he is engaged in (both) prayer and jihaad.
The Fourth: The one who stands for the prayer, completes and perfects its due rights, its essential pillars, performs it within its specified limits and his heart becomes engrossed in safeguarding its rights and specified limits, so that nothing is wasted from it. His whole concern is directed towards its establishment, its completion and perfection, as it should be. His heart is immersed in the prayer and in enslavement to his Lord, the Exalted.
The Fifth: The one who stands for the prayer like the one mentioned above. However, on top of this, he has taken and placed his heart in front of his Lord, the Mighty and Majestic, looking towards Him with his heart with anticipation, (his heart) filled with His love and His might, as if he sees and witnesses Allaah. The whisperings, thoughts and ideas have vanished and the coverings which are between him and his Lord are raised. What is between this person and others with respect to the prayer, is superior and greater than what is between the heavens and the earth. This person is busy with his Lord, the Mighty and Majestic, delighted with Him.
The first type will be punished, the second type will be held to account, the third will have his sins and shortcomings expiated,the fourth will be rewarded and the fifth will be close to his Lord, because he will receive the portion of one who makes his prayer the delight and pleasure of his eye.
Whoever makes the prayer the delight and pleasure of his eye, will have the nearness to his Lord, the Mighty and Majestic, made the delight and pleasure of his eye in the hereafter. He will also be made a pleasure to the eye in this world since whoever makes Allaah the pleasure of his eye in this world, every other eye will become delighted and pleased with him.”
Source: Al-Waabilus-Sayyib pp.23-24. - From: The Path to Guidance, trans. by Amjad Rafiq
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