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Additional Rulings Regarding Salāt Adh-Ḍuḥā [Forwarded] This prayer is referred to by some scholars as Salāt Al-Ishrāq (the Ishrāq prayer). However, in reality, this is not a legislated name for the prayer. Rather, they used this name to refer to it in relation to its time. The prayer itself is Salāt Adh-Ḍuḥā (the Duha prayer). The Duha prayer begins after the sun has risen and become sufficiently high in the sky, approximately the length of a spear, meaning around 15 minutes after sunrise. It is not permissible for a person to pray at the actual time of sunrise, so take note of this. Once the sun has risen and is approximately 12–15 minutes above the horizon, a person may pray two rak‘ahs. As for the rulings related to this prayer, we can summarise them as follows: ▪️First: There is an authentic hadith regarding this prayer from the Prophet ﷺ: ((من صلى الفجر [في جماعة] ثم جلس يذكر الله حتى تطلع الشمس، ثم صلى ركعتين كان له أجر حجة وعمرة تامة)). “Whoever performs Fajr [in congregation], then remains seated remembering Allah until the sun rises, and then performs two units of prayer, will receive the reward of a complete Hajj and ‘Umrah.” Therefore, it is one of the prayers that we have been encouraged to perform and which carries great virtue. ▪️Second: This prayer is only performed after a person has prayed Fajr in congregation and then remained sitting, without leaving the masjid, remembering Allah. ▪️Third: Remembering Allah can be done by reciting the Qur’an, for example, or by reciting the morning adhkār, seeking Allah’s forgiveness, reading books of knowledge, or contemplating, reflecting and pondering. For example, a person may sit and contemplate Allah’s universal signs or His legislative signs. All of this is considered remembrance of Allah. ▪️Fourth: Does a person have to remain in the exact same place? Regarding someone who prays Fajr in congregation and then sits remembering Allah, there is a difference of opinion among the scholars. Some scholars said that he must remain in the same place, because this is what is intended. However, the stronger opinion is that what is intended is that the person prays Fajr in congregation and then remains in the masjid. Therefore, some people may have health-related difficulties that prevent them from remaining seated in the same place. They may move to one of the chairs, or go to another part of the masjid and lean against a wall, for example. This is fine. The important thing is that they remain in the masjid. If a person needs to renew his wudū’, for example, or needs to relieve himself, there is no problem with leaving the masjid to use the toilets and then returning. ▪️Sixth: The two rakʿahs do not have to be prayed in the masjid. For example, a person prays Fajr in congregation, sits and remembers Allah, and then breaks his wudū’ by passing wind. He does not have to go and make wudū’ and then continue sitting in the masjid. There is nothing upon him. Then, when the sun rises and becomes sufficiently high, he can go home and pray the two rakʿahs there. The prayer does not have to be performed in the masjid. ▪️Seventh: Does a person who prays these two rakʿahs no longer have to perform Hajj and ʿUmrah? The answer is no. Rather, he receives the reward equivalent to that of Hajj and ʿUmrah, complete and complete. Clear? Meaning, he receives a reward similar to the reward of the person performing Hajj and ʿUmrah. This is from the bounty of Allah: a simple deed with a great reward. Therefore, it does not remove the obligation of Hajj, nor does it remove the obligation of ʿUmrah from someone who has not performed ʿUmrah or Hajj. He cannot say, “I will suffice with this.” Clear? May Allah bless you. ▪️The eighth matter relates to performing it regularly. The basic principle is that you should perform it daily according to your ability and capacity. However, if you do not sit every day, you do not lose the reward altogether. If you sit on one day, you attain the reward mentioned in the hadith. Nevertheless, it is better for you to consistently and regularly maintain this righteous deed. https://t.me/masjidsahabah/2298

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بسم الله الرحمن الرحيم Alhamdulillah, we have completed al-Qawā'id al-Muthlā. We will be starting al-Aqīdatul Wasatiyyah today, ʾIn Shā Allāh. There will be a slight change in the timings for the lessons so please keep up to date with the channel announcements. Today's lesson will be from 9:00PM-Isha, ʾIn Shā Allāh.

Masjid As-Sahabah is giving you the opportunity to earn the reward of Hajj and ‘Umrah every day of the week, right here in Hackney—and completely free of charge! What are you waiting for? Don’t miss out on this tremendous opportunity! Question: What is the grading of the hadith in which the Prophet ﷺ said: ((من صلى الفجر [في جماعة] ثم جلس يذكر الله حتى تطلع الشمس، ثم صلى ركعتين كان له أجر حجة وعمرة تامة)). “Whoever performs Fajr [in congregation], then remains seated remembering Allah until the sun rises, and then performs two units of prayer, will receive the reward of a complete Hajj and ‘Umrah.” Sheikh Rashad Adh-Dhali'ee: This hadith is Hasan (good) when all of its chains and supporting narrations are taken into consideration. It has been narrated from a number of Companions (may Allah be pleased with them), including Abu Umamah, ‘Abdullah ibn ‘Amr, and others. Taken together, these narrations make the hadith Hasan. And Allah knows best. Source: https://t.me/rshad11/5053 __ Masjid As-Sahabah 295-297 Haggerston London E8 4EN 🌐 masjidsahabah.org

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The Practical Conclusion Concerning the Latecomer We can therefore distinguish three situations. If the person catches the first rukūʿ, he has caught the rakʿah according to the positions discussed. If he misses the entire rakʿah, including both rukūʿs, he has missed the rakʿah and must complete what he missed. But if he misses the first rukūʿ and catches the second, this is the actual point of scholarly disagreement. One group of scholars says that he has missed the rakʿah and must subsequently perform an entire rakʿah. Another group considers the second rukūʿ sufficient for catching the rakʿah. The latter is the established Mālikī position and also a recognised position within the Ḥanbalī school of jurisprudence. In light of the classical evidence and reasoning discussed above, this is a very strong and well-founded view, in shāʾ Allāh. It should therefore be treated as a legitimate issue of scholarly reasoning and not as a matter in which only one position was known among the scholars. ━━━━━━━━━━━━━━━━━━ Returning to the Central Principle All of these issues illustrate the importance of approaching acts of worship through knowledge rather than through personal impressions. The lengthy eclipse prayer is established by the Sunnah. Reciting approximately Sūrat al-Baqarah in its first standing is established by the Sunnah. Lengthening the rukūʿ and sujūd is established by the Sunnah. The fear, humility and urgency with which the Prophet ﷺ approached the eclipse are established by the Sunnah. If the prayer finishes before the eclipse clears, remembrance, supplication and seeking forgiveness continue. If an individual genuinely cannot bear the length or has an important need, the Sunnah provides him with the option, when there is a legitimate excuse, of separating from the imam and completing the prayer individually. And concerning the latecomer, the scholars themselves differed concerning which rukūʿ is the essential rukūʿ by which the rakʿah is caught. This is from the fruits of knowledge: العِلْمُ نُوْرٌ “Knowledge is light.” When a person deals with these matters upon knowledge, the texts and statements of the scholars are gathered together and each ruling is placed in its proper position. But when knowledge is absent, a person may begin regarding his own preferred way of approaching an act of worship as moderation while regarding an established Sunnah as excess. Likewise, he may regard a legitimate issue of scholarly disagreement as though only one position could possibly be correct. The criterion is not merely what has become easiest for us or what we have become accustomed to. The criterion is the guidance of the Messenger of Allāh ﷺ, together with a careful understanding of the statements and reasoning of the people of knowledge. والله أعلم وصلى الله وسلم على نبينا محمد وعلى آله وصحبه أجمعين Abū ʿAṭiyah 30 Ṣafar 1448H

Ibn Qudāmah رحمه الله said: “وإن أحرم مأموما، ثم نوى مفارقة الإمام، وإتمامها منفردا لعذر، جاز” “If he begins the prayer as a follower and then intends to separate from the imam and complete it individually due to an excuse, that is permissible.” He then explicitly includes among the legitimate excuses: “المشقة بتطويل الإمام، أو المرض، أو خشية غلبة النعاس، أو شيء يفسد صلاته، أو خوف فوات مال أو تلفه، أو فوت رفقته، وأشباه هذا” “Hardship caused by the imam lengthening the prayer, illness, fear of being overcome by sleep, something that may spoil his prayer, fear of losing property or its destruction, fear of missing his travelling companions, and similar matters.” Al-Mughnī (2/34). Shaykh ʿAbdul-ʿAzīz ibn Bāz رحمه الله was asked whether separation from the imam is permissible due to a genuine need. He replied: “يجوز إذا طول الإمام، يكون يشق على بعض المأمومين، يكون له حاجة أو عنده ضعف؛ لأن الرسول ﷺ ما أنكر عليه، بل أنكر على معاذ” “It is permissible when the imam lengthens the prayer and this becomes difficult for some of the followers, or the person has a need, or he has weakness; because the Messenger ﷺ did not condemn him. Rather, he condemned Muʿādh.” Source: https://binbaz.org.sa/fatwas/24166/%D9%85%D8%AA%D9%89-%D9%8A%D8%AC%D9%88%D8%B2-%D9%84%D9%84%D9%85%D8%A7%D9%85%D9%88%D9%85-%D8%A7%D9%84%D8%A7%D9%86%D9%81%D8%B1%D8%A7%D8%AF-%D8%B9%D9%86-%D8%A7%D9%84%D8%A7%D9%85%D8%A7%D9%85 Therefore, there is no contradiction between saying that the Sunnah is for the imam to lengthen the eclipse prayer and recognising that a particular individual may have a genuine excuse. The imam establishes the Sunnah, while the person who genuinely cannot continue has a legislated concession. This illustrates the benefit of approaching these matters upon knowledge: “العلم نور” “Knowledge is light.” When matters are approached upon knowledge, apparent difficulties are resolved through the guidance of the Sharīʿah itself. Otherwise, a person may attempt to “correct” an established Sunnah while being unaware that the Sunnah itself has already provided the appropriate solution. ━━━━━━━━━━━━━━━━━━ The Established Description of the Eclipse Prayer The strongest and most widespread description transmitted concerning the eclipse prayer is: Two rakʿahs, with two rukūʿs in each rakʿah. The narration of ʿĀʾishah رضي الله عنها describes the Prophet ﷺ performing two standings and two rukūʿs (bowings) in the first rakʿah, followed by the corresponding manner in the second. Ṣaḥīḥ al-Bukhārī, no. 1046; Ṣaḥīḥ Muslim, no. 901. Ibn Qudāmah رحمه الله describes the same form in detail in Al-Mughnī (2/143). Thus, the well-established description contains four rukūʿs altogether. ━━━━━━━━━━━━━━━━━━ If a Latecomer Misses an Entire Rakʿah If the latecomer completely misses the first rakʿah and catches the second from its beginning, the matter is straightforward. He follows the imam and, after the imam gives salām, performs the rakʿah which he missed according to the description of the eclipse prayer. An-Nawawī رحمه الله said: “وإن أدركه في الركوع الأول من الركعة الثانية فقد أدرك الركعة، فإذا سلم الإمام قام فصلى ركعة أخرى بركوعين وقيامين كما يأتي بها الإمام، وهذا لا خلاف فيه” “If he catches the imam in the first rukūʿ of the second rakʿah, he has caught that rakʿah. When the imam gives salām, he stands and performs another rakʿah with two rukūʿs and two standings in the manner performed by the imam, and there is no disagreement concerning this.” Al-Majmūʿ Sharḥ al-Muhadhdhab (5/61). The more difficult question is: What if he joins the imam after the first rukūʿ but catches the second rukūʿ of the same rakʿah? Here there is a genuine disagreement among the scholars. ━━━━━━━━━━━━━━━━━━ The First Position: The Rakʿah Is Only Caught by Catching the First Rukūʿ This is the well-known position among the Shāfiʿīs and one of the recognised positions among the Ḥanbalīs, and it was preferred by a number of later scholars. An-Nawawī رحمه الله said: “ولو أدركه في الركوع الثاني من إحدى الركعتين فالمذهب الصحيح الذي نص عليه الشافعي في البويطي واتفق الأصحاب على تصحيحه، وقطع به كثيرون منهم أو أكثرهم أنه لا يكون مدركا لشيء من الركعة” “If he catches the imam in the second rukūʿ of either rakʿah, then according to the correct position of the madhhab, which al-Shāfiʿī explicitly stated in al-Buwayṭī and which the scholars of the school agreed to authenticate, he is not considered to have caught any part of that rakʿah.” Al-Majmūʿ Sharḥ al-Muhadhdhab (5/61). Shaykh Ibn ʿUthaymīn رحمه الله likewise explained: “واعلموا أن الركوع الثاني من كل ركعة ليس بواجب، بل هو سنة، والركوع الأول هو الواجب وهو الركن، ولهذا قلنا إن الركعة لا تدرك إلا بإدراك الركوع الأول؛ لأنه هو الركن، أما الثاني فإنه تطوع” “Know that the second rukūʿ of each rakʿah is not obligatory; rather, it is Sunnah. The first rukūʿ is the obligatory one and is the pillar. This is why we say that the rakʿah is not caught except by catching the first rukūʿ, because it is the pillar, whereas the second is voluntary.” Source: Al-Liqāʾ al-Shahrī (38/17). According to this analysis, the latecomer is not inserting an isolated rukūʿ into an already completed rakʿah. Rather, because the first rukūʿ is regarded as the essential rukūʿ by which the rakʿah is caught, the entire rakʿah is considered missed if that first rukūʿ was missed. ━━━━━━━━━━━━━━━━━━ The Second Position: The Rakʿah Is Caught by the Second Rukūʿ There is, however, another strong and well-founded position: the rakʿah is caught by catching the second rukūʿ. This is the established position of the Mālikī school, and it was also recognised as a valid position within the Ḥanbalī school. The Mālikī Position Ad-Dusūqī رحمه الله said: “وتدرك الركعة مع الإمام من كل ركعة بالركوع الثاني لأنه الفرض كالفاتحة قبله، وأما الركوع الأول فسنة” “The rakʿah with the imam is caught in each rakʿah by catching the second rukūʿ, because it is the obligatory rukūʿ, just as al-Fātiḥah preceding it is obligatory. As for the first rukūʿ, it is Sunnah.” Ḥāshiyat al-Dusūqī ʿalā al-Sharḥ al-Kabīr (1/404). He then explicitly states: “فمن أدرك مع الإمام الركوع الثاني من الأولى لم يقض شيئا” “Whoever catches the second rukūʿ of the first rakʿah with the imam does not make anything up.” Ḥāshiyat al-Dusūqī ʿalā al-Sharḥ al-Kabīr (1/404). This is not merely a later isolated interpretation. It represents the recognised Mālikī understanding of the structure of the eclipse rakʿah. According to their analysis, the second rukūʿ occupies the normal structural position of rukūʿ in a rakʿah: it follows the final recitation and is followed by the movement towards sujūd. The first rukūʿ is the additional rukūʿ particular to Ṣalāt al-Kusūf. Therefore, according to this position, a person who catches the second rukūʿ has caught the essential rukūʿ and consequently has caught the rakʿah. ━━━━━━━━━━━━━━━━━━ This Position Is Also Recognised Among the Ḥanbalīs The significance of this view becomes greater when we see that it is not restricted to the Mālikī school. Ibn Mufliḥ رحمه الله said: “والركوع الثاني سنة، وتدرك به الركعة في أحد الوجهين” “The second rukūʿ is Sunnah, and according to one of the two positions the rakʿah is caught by it.” Al-Furūʿ (2/140–141). He then records that the two positions were left open in al-Mughnī and ash-Sharḥ, and that the view that the rakʿah is caught by the second rukūʿ was given precedence in al-Riʿāyatayn. This is important. It means that the position was not merely tolerated as an external Mālikī opinion. It existed as one of the recognised positions within the Ḥanbalī school itself. Ibn Qudāmah رحمه الله also mentioned the possibility that the second rukūʿ is sufficient for the latecomer, reasoning that Ṣalāt al-Kusūf may validly be performed with one rukūʿ, and therefore the rukūʿ caught by the latecomer may suffice him. Al-Mughnī, discussion concerning the latecomer in Ṣalāt al-Kusūf. The fact that major Ḥanbalī jurists preserved this as a recognised possibility, and that some works gave it precedence, shows that it is a serious juristic position and not an anomalous one. ━━━━━━━━━━━━━━━━━━

﷽ Further Issues Concerning the Eclipse Prayer Following on from what was previously written concerning the eclipse prayer, there are several further matters that are worth clarifying due to some questions and observations that have arisen. Among them are the Sunnah of lengthening the eclipse prayer, the purpose behind this lengthening, what should be done by someone who genuinely finds its length difficult, the relevance of astronomical predictions concerning its duration, and the ruling concerning the latecomer who misses part of the prayer. ━━━━━━━━━━━━━━━━━━ The Sunnah Is to Lengthen the Eclipse Prayer There should be no ambiguity concerning the basic Sunnah in this matter: the eclipse prayer is legislated as a lengthy prayer. ʿAbdullāh ibn ʿAbbās رضي الله عنهما described the prayer of the Prophet ﷺ during the eclipse, saying: “فقام قياما طويلا نحوا من سورة البقرة” “He stood for a lengthy standing, approximately the length of Sūrat al-Baqarah.” Ṣaḥīḥ al-Bukhārī, no. 1052; Ṣaḥīḥ Muslim, no. 907. The narration is explicit concerning the considerable length of the first standing. Likewise, ʿĀʾishah رضي الله عنها narrated: “فقام فأطال القيام، ثم ركع فأطال الركوع، ثم قام فأطال القيام وهو دون القيام الأول، ثم ركع فأطال الركوع وهو دون الركوع الأول” “He stood and prolonged the standing, then bowed and prolonged the bowing. He then stood and prolonged the standing, although it was shorter than the first standing. He then bowed and prolonged the bowing, although it was shorter than the first bowing.” Ṣaḥīḥ al-Bukhārī, no. 1046; Ṣaḥīḥ Muslim, no. 901. Thus, lengthening was not confined merely to the recitation. The standing was lengthy, the rukūʿ was lengthy, and the authentic narrations also establish lengthening the prostration. ━━━━━━━━━━━━━━━━━━ The Scholars Explicitly Mentioned Reciting Sūrat al-Baqarah The scholars did not regard the lengthy recitation reported from the Prophet ﷺ as something exceptional which was subsequently to be abandoned. Ibn Qudāmah رحمه الله said when describing the recommended manner of Ṣalāt al-Kusūf: “وجملته أن المستحب في صلاة الكسوف أن يصلي ركعتين، يحرم بالأولى، ويستفتح، ويستعيذ، ويقرأ الفاتحة وسورة البقرة، أو قدرها في الطول” “In summary, what is recommended in the eclipse prayer is that he prays two rakʿahs. He begins the first, recites the opening supplication and seeks refuge in Allāh, then recites al-Fātiḥah and Sūrat al-Baqarah, or something equivalent to it in length.” Al-Mughnī (2/143). An-Nawawī رحمه الله likewise states: “والسنة أن يقرأ في القيام الأول بعد الفاتحة سورة البقرة أو قدرها” “The Sunnah is that in the first standing, after al-Fātiḥah, he recites Sūrat al-Baqarah or its equivalent.” Al-Majmūʿ Sharḥ al-Muhadhdhab (5/52–56). Shaykh al-Islām Ibn Taymiyyah رحمه الله said: “فإذا عظم الكسوف طول الصلاة حتى يقرأ بالبقرة ونحوها في أول ركعة” “When the eclipse is great, he lengthens the prayer, to the extent that he recites al-Baqarah or something similar to it in the first rakʿah.” Majmūʿ al-Fatāwā (24/260). Therefore, reciting approximately Sūrat al-Baqarah in the first standing cannot properly be described as extremism or religious excess. It is a practice established by the authentic Sunnah and expressly mentioned by the scholars when describing the complete manner of the eclipse prayer. The fact that people may have become accustomed to considerably shorter prayers does not alter the Prophetic description of this particular prayer. ━━━━━━━━━━━━━━━━━━ The State of the Prophet ﷺ When the Eclipse Occurred The manner in which the Prophet ﷺ responded to the eclipse also explains why the prayer was performed with such seriousness and length. Abū Mūsā al-Ashʿarī رضي الله عنه narrated: “خسفت الشمس فقام النبي ﷺ فزعا يخشى أن تكون الساعة، فأتى المسجد فصلى بأطول قيام وركوع وسجود رأيته قط يفعله” “The sun was eclipsed, so the Prophet ﷺ arose in alarm, fearing that it might be the Hour. He came to the mosque and prayed with the longest standing, bowing and prostration that I had ever seen him perform.” Ṣaḥīḥ al-Bukhārī, no. 1059; Ṣaḥīḥ Muslim, no. 912. The narration combines two important matters: the Prophet ﷺ was alarmed by what he witnessed, and his response was an exceptionally lengthy prayer. He ﷺ said: “فإذا رأيتم شيئا من ذلك فافزعوا إلى ذكره ودعائه واستغفاره” “When you see anything of that, then hasten in alarm to His remembrance, supplication and seeking His forgiveness.” Ṣaḥīḥ al-Bukhārī, no. 1059; Ṣaḥīḥ Muslim, no. 912. The eclipse prayer is therefore a prayer of fear, humility, repentance, remembrance and turning to Allāh. ━━━━━━━━━━━━━━━━━━ The Objective Is to Remain Engaged in Worship Until the Eclipse Clears Shaykh al-Islām Ibn Taymiyyah رحمه الله said: “والمقصود أن تكون الصلاة وقت الكسوف إلى أن يتجلى، فإن فرغ من الصلاة قبل التجلي ذكر الله ودعاه إلى أن يتجلى” “The objective is that the prayer should take place during the eclipse until it clears. If he finishes the prayer before it clears, he remembers Allāh and supplicates to Him until it clears.” Majmūʿ al-Fatāwā (24/260). This gives an important benefit concerning the reason for lengthening the prayer. If the congregation finishes the prayer while the eclipse remains, they do not begin another eclipse prayer. Rather, they occupy themselves with remembrance of Allāh, duʿāʾ, seeking forgiveness, charity and the other acts commanded by the Prophet ﷺ. Shaykh ʿAbdul-ʿAzīz ibn Bāz رحمه الله likewise stated that if the eclipse remains after the prayer, the people occupy themselves with dhikr, duʿāʾ and charity. Source: https://binbaz.org.sa/audios/3285/%D8%A8%D8%A7%D8%A8-%D8%A7%D9%84%D8%B0%D9%83%D8%B1-%D9%81%D9%8A-%D8%A7%D9%84%D9%83%D8%B3%D9%88%D9%81 Thus, the considerable length of the Prophetic prayer is entirely consistent with the objective of remaining occupied with worship during this tremendous sign of Allāh. ━━━━━━━━━━━━━━━━━━ What About Astronomical Predictions of the Duration? Astronomical calculations concerning when an eclipse is expected to begin and how long it is expected to last do not in themselves contradict the Sharīʿah. Shaykh al-Islām Ibn Taymiyyah رحمه الله stated: “الخسوف والكسوف لهما أوقات مقدرة” “Lunar and solar eclipses have determined times.” Majmūʿ al-Fatāwā (24/258–260). He also said: “والكسوف يطول زمانه تارة ويقصر أخرى بحسب ما يكسف منها” “The eclipse sometimes lasts for a long time and at other times is shorter, according to how much of it is eclipsed.” Majmūʿ al-Fatāwā (24/260). The issue, therefore, is not whether astronomical calculations can accurately predict an eclipse. The question is whether those calculations should replace the Sunnah as the criterion according to which the worship itself is performed. They should not. Knowing beforehand that an eclipse is expected to last a particular length of time may be useful information, but it does not transform a prayer which the Sunnah characterises by considerable length into an ordinary short prayer merely because a timetable has been produced. The calculations may inform the worshipper, but the Sunnah determines the nature of the worship. ━━━━━━━━━━━━━━━━━━ If Someone Finds the Length of the Prayer Difficult Suppose the imam establishes the Sunnah and lengthens the eclipse prayer, but a particular worshipper genuinely finds himself unable to continue because of weakness, illness, considerable hardship, or an important matter which he must attend to. The Sharīʿah itself provides a solution. The worshipper may intend to cease following the imam and complete his prayer individually. The foundation for this is the well-known incident of Muʿādh ibn Jabal رضي الله عنه. Muʿādh رضي الله عنه would pray ʿIshāʾ with the Messenger of Allāh ﷺ and then return and lead his people. On one occasion he began reciting Sūrat al-Baqarah. One of the men separated and completed his prayer individually. When the matter reached the Prophet ﷺ, he did not condemn the man. Rather, he said to Muʿādh: “يا معاذ أفتان أنت؟” “O Muʿādh! Are you one who puts people to trial?” Ṣaḥīḥ Muslim, no. 465. See also Ṣaḥīḥ al-Bukhārī, nos. 705 and 6106. ━━━━━━━━━━━━━━━━━━ What the Scholars Derived from This

Follow up question: Question: السلام عليكم ورحمة الله وبركاته May Allah preserve you and bless you, our Shaykh. These pieces of wood were brought by one of the local attendees. May Allah reward him for his good intention. He placed them in the masjid without prior permission. Are we allowed to leave them in the masjid and make use of them, or should we remove them from the masjid? I saw a fatwa from some of the scholars stating that putting these pieces of wood in the masjid would be considered unnecessary overcomplication (takalluf). Since we did not put them there ourselves; rather, we simply found them there as they are, would it therefore be considered excessive to remove them and throw them away? Would that be wastefulness or extravagance? Should we leave them as they are, or should we remove them? May Allah bless you. Sheikh Muhammad Al-Ansi hafidhahullah: وعليكم السلام ورحمة الله وبركاته Welcome, may Allah grant you life and bless you. As you mentioned, may Allah preserve you, it was not the practice in the Prophet’s masjid ﷺ to make screens or barriers behind which the worshippers would pray. Rather, they would pray close to the wall, and they would pray towards the pillars. Sometimes one of them would use another person as a barrier, or use something else, or place his garment in front of him. However, may Allah preserve you, being certain that this is considered unnecessary hardship or overcomplication, or something similar, is an ijtihād-based opinion. There is no evidence, for example, that establishes this. Matters, may Allah preserve you, that are based on ijtihād and arise from scholarly reasoning are not binding, as though they were evidence. What is binding is the evidence. Contradicting the texts and clear, explicit, evident proofs is misguidance, yes. But where there is no evidence, and the matter has simply been left unaddressed by the texts, then it is different. The Prophet ﷺ instructed that a sutrah (barrier) should be used. A spear was brought to him and placed in front of him. Someone may say, “But he did not use one in his masjid.” The answer is that he would pray towards the wall; he would pray towards the wall. But when he went outside, he would use a spear as a sutrah, consistently. Likewise, there is the hadith which some of the scholars have declared to be hasan: “When one of you prays, let him pray towards a sutrah.” Let him pray towards a sutrah. Therefore, the presence of something like this without intentionally seeking it out or deliberately making a point of using it is, as I see it, permissible. And Allah knows best. There is nothing wrong with it. Sometimes you may not find anything to place in front of you, but then you find something like this, so you place it there and pray towards it. There is nothing wrong with that. Some scholars consider that something which serves as a means to carrying out a Sunnah, or as a means to fulfilling a Sharīʿ ruling, takes the ruling of the objective itself. In other words, the means take the rulings of the objectives. They consider that something which serves as a means of achieving a legitimate Sharīʿah benefit takes the same ruling as that objective. This is what Shaykh Ibn ʿUthaymīn and other scholars have stated, for example, regarding the lines in the masjid. They considered them to have become necessary because they are a means of straightening the rows, and straightening the rows is an established matter. As you know, may Allah preserve you, this particular matter is itself an issue of scholarly reasoning. So, in a case like this, if someone brought it, is there any evidence which would make us object to it and regard it as an innovation, or say that it is a bidʿah and misguidance? No. It may simply be that someone takes care to use it. I have seen some of our brothers take the small stands on which the Qur’ans are placed, put them in front of themselves, and pray towards them. Were Qur’an stands used in the time of the Prophet ﷺ? I do not think so, and Allah knows best. As I said to you, the presence of this without deliberately seeking it out, intending it specifically, or encouraging people to do so—there is nothing wrong with it. It is permissible, and Allah knows best. Source: https://t.me/masjidsahabah/2281

BENEFIT: Ready-made Sutrah boards - An Excessive Formality Question: Honourable Sheikh. In the masjids in Morocco, planks and wooden boards have become widespread, which worshippers use as sutrah/barriers for their prayer. Is it permissible to pray using these as sutrah or to intentionally seek them out for this purpose? Sheikh Yūsuf Al-Jazaa’iri hafidahullāh: This practice falls under excessive formality (takalluf), which is forbidden, as ruled by the Permanent Committee, under the presidency of Imam Ibn Baz. When entering the masjid, a worshipper should use whatever suitable sutrah is available in front of them for prayer. This was the practice of the Prophet ﷺ and his companions. When the call to prayer was made, they would hurry to (stand in front of) the pillars of the masjid, and sometimes one would use his fellow worshipper, a wall, or other nearby objects as a sutrah. They did not bring specific items into the masjid for this purpose. However, when praying in open spaces, such as an outdoor prayer place (musalla) or while travelling, the Prophet ﷺ customarily used a spear as a sutrah. As noted by Al-Hafidh in 'Fath Al-Bari', a spear (’anazah)—a staff about half the length of a spear with a metal tip—was commonly used. In the Saheehayn, it is narrated from Ibn ’Umar that the Prophet ﷺ would, on ’Eid, order a spear to be placed in front of him, praying towards it while the people prayed behind him. He would do the same while travelling. Source: https://t.me/youssefalgazairi/14 #Tarbiyah@masjidsahabah

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