Category Archives: Fiqh

01 Nov

To say the ‘iQaamah in a child’s ear

A child is born. You say the
adhaan in his right ear; you say
the 'iQaamah in his left ear. 
To do this is mustahabb. Those
who follow this opinion use
the following hadith as evidence

Narrated Abu Rafi':

I saw the Messenger of Allah (sallallaahu alayhi wa sallam) 
uttering the call to prayer (Adhan) 
in the ear of al-Hasan ibn Ali 
when Fatimah gave birth to him.

[Sunan Abi Dawud]

Ibn Hajar said in al-talkhiiS that
the chain of this hadith rests on
'aaSim bin 'ubaid Allaah who is
weak. 

Sheikh al-albaani graded the hadith
hasan.


Reference(s):

Kuwaiti Encyclopedia of fiQh

31 Oct

Do you repeat the words of the ‘iQaamah

A person says the 'iQaamah.
You are to repeat the words
to yourself. When he says
حي على الصلاة you say
لا حول ولا قوة الا بالله and when he says
قد قامت الصلاة you say 
اقامها الله وادامها 

This is masnuun according to the 
Maaliki, Shaafi'i, and Hanbali
schools of thought. 

Saying the words of the 'iQaamah
is not masnuun according to the
Hanafi school of thought. You are
only to repeat the words of the
'adhaan according to the Hanafi
school of thought.


Reference(s):

Kuwaiti Encyclopedia of fiQh

30 Oct

IQaamah is for which prayers

There is no 'iQaamah 
for the following prayers

 

  • Optional prayers
  • Witr
  • 'iid prayer(s)
  • istisQaa (prayer for rain)
  • Funeral prayer
  • Solar and Lunar Eclipse prayers

 

'iQaamah is for the five 
obligatory prayers and
for the Friday prayer.

The scholars are united
on this fact.


Reference(s):

Kuwaiti Encyclopedia of fiQh

30 Oct

IQaamah when prayers are joined

If two prayers are 
joined together,
the 'iQaamah will be said
for each prayer.

The scholars are united on this.

Their evidence is the fact
that when the Messenger of Allaah (sallallaahu alayhi wa sallam)
prayed maghrib and 'ishaa together
at Muzdalifah, an 'iQaamah was said
for each prayer. 

The second evidence is that
since each prayer is prayed 
separately, it is only logical
that an 'iQaamah is said for 
each prayer.


Reference(s):

Kuwaiti Encyclopedia of fiQh


 

28 Oct

Was it obligatory for him to pray tahajjud

Those from the salaf and the khalaf disagreed as to if it was obligatory or not for the Messenger of Allaah (sallallaahu alayhi wa sallam) to pray the tahajjud prayer.

Both groups derive evidence for their position from the following Qur'aanic Verse:

 

And from [part of] the night, pray with it as additional [worship] for you; it is expected that your Lord will resurrect you to a praised station.

[Qur’aan 17:79 – Sahih International Translation]

 

The word translated above as "additional [worship]" is naafilah.

 

The group that argues it was not obligatory for the Messenger of Allaah (sallallaahu alayhi wa sallam) says that the word naafilah is explicit evidence that it was not obligatory for him as the very word means optional. 

 

The second group says that it was obligatory and argues that the word naafilah is not used here in its meaning which is the opposite of obligatory. Rather, it is used in the meaning of ziyaadah [extra]. 

 

Allaah ordered him to pray the prayer, and the naafilah means that it will raise his (sallallaahu alayhi wa sallam) ranks. It does not mean that it is optional for him (sallallaahu alayhi wa sallam).  

 

Reference(s):

tamaam al-minnah

Volume 1 Page 382

 

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