It is recommended for women to pray taraaweeh in the mosque

Q: “Is it best for a woman to perform the night prayer in Ramadhaan (taraaweeh) in her house or at the mosque?”

Shaikh al-Albaani: “Particularly for the night prayer in Ramadhaan, the best thing is what the righteous believing women of the Righteous Predecessors (Salaf as-Saalih) used to do, which is performing it with the congregation of Muslims in the mosques, as opposed to the rest of the months in which case ‘Their houses are better for them’ as the Prophet ﷺ said.”

Q: “So it is recommended (mustahabb) for a woman, as you said, to go out to pray taraaweeh?”

Shaikh al-Albaani: “Didn’t you get the answer to this question already?

Q: “Yes but just to confirm.”

Shaikh al-Albaani: “Yes it is as you said. And it is even more recommended for the 27th night.”

[al-fataawaa al-muhimmah 431 /]

A compass must be taken on journeys to determine the qiblah

Q: “What is the ruling on taking a compass on journeys in order to determine the qiblah for one who doesn’t know the directions?”

Shaikh al-Albaani:

“It is obligatory.”

[su.aalaat 332 /]

It is not legislated to raise hands for the extra takbeers of Eid & Janaazah prayers

Q: “For the Eid and Janaazah prayers, is it legislated to raise the hands with the takbeers (besides the first one)?”

Shaikh al-Albaani: “No, it is not legislated.”[1]

[1] in reference to the Janaazah prayer in particular, the Shaikh – after saying that he didn’t find any evidence in the Sunnah for this being legislated and so does not consider it being legislated – also mentioned: “Al-Bayhaqee narrated (4/44) with an authentic chain of narration from Ibn ‘Umar that he used to raise his hands with every takbeer of the Janaazah prayer. So whoever thinks that he would not do that except due to it being established from the Prophet ﷺ, then he may raise his hands” (Ahkaam ul-Janaa.izi wa Bida’uhaa, p.148)

[silsilat ul-hudaa wa nnoor 428/18 / asaheeha translations]

Friday ghusl is not obligatory upon a woman

Q: “Is the Friday bath (ghusl) obligatory upon a woman?”

Shaikh al-Albaani:

“If  the Friday prayer fundamentally is not obligatory upon her, then how can the subsidiary issue (the bath) be obligatory when the fundamental (the prayer) isn’t?”[1]

[1] Shaikh Bin Baaz, Shaikh Ibn al-`Uthaimeen and Shaikh Fawzaan likewise said that the Friday bath is specifically for men – those who must attend the Friday prayer – not women.

[al-haawee min fataawaa ash-shaikh al-albaani 447 / asaheeha translations]

It is best for a woman to pray in the mosque if there is a beneficial class or exhortation

Q: “Is it best for a woman to pray in her house or in a mosque near her house?”

Shaikh al-Albaani:

“It is best for her to pray in her house, unless there is a class or exhortation in the mosque from which the woman would benefit, then here the ruling switches: it becomes best for her to pray in the mosque. But if there is just prayer (in the mosque), then (her praying) in the house is better. Meaning, if there isn’t anything in the mosque except the congregational prayer, then her praying in her house is better for her than her praying in her mosque – contrary to if there was a class or exhortation in the mosque, then her praying in the mosque is better for her.”

[silsilat ul-hudaa wa nnoor 4/2 / asaheeha translations]

The basmalah after Surat ul-Faatihah

Q: “After reciting Surat ul-Faatihah in prayer, do we say the basmalah[1] before the next surah?”

Shaikh al-Albaani:

“If the one who is praying finishes reciting Surat ul-Faatihah and starts another surah from its beginning, he initially recites the basmalah because it is part of the surah, except Surat Baraa.ah (i.e. Surat ut-Tawbah) as is known; and he recites the basmalah quietly. But if he starts the recitation from the middle or end of the surah, there is no basmalah.”

* * *

Q: “If he recites more than one surah, does he recite the basmalah quietly for each time?”

Shaikh al-Albaani:

“Each time. Reciting the basmalah loudly is not correct.”

[1] i.e. bismillaah ir-Rahmaan ir-Raheem

[silsilat ul-hudaa wa nnoor 814/10 & 209/1 / asaheeha translations]

Ruling on one who abandons the prayer – Part 2/5

Hudhaifah ibn al-Yamaan said that Allaah’s Messenger ﷺ said: “Islaam will be effaced just as the decoration of a garment is effaced (over time), until it will not be known what fasting is, nor prayer, nor the rites of Hajj, nor charity; and one night the Book of Allaah عز وجل will indeed be taken away and not a single aayah from it will remain on earth. And some people will remain – old people – saying: ‘We found our forefathers saying this statement: laa ilaaha illallaah (none has the right to worshiped but Allaah), so we say it too.’

Then Silah bin Zufar said to Hudhaifah: ‘What help will laa ilaaha illallaah be to them when they don’t know what prayer nor fasting nor the rites of Hajj nor charity is?’ Hudhaifah turned away from him. Then Silah repeated it to him three times, and every time Hudhaifa would turn away from him. Then he turned to him on the third time and said: ‘O Silah! It will save them from the Fire’ three times.”

Shaikh al-Albaani:

“This hadith contains an important benefit of fiqh: that testifying to laa ilaaha illallaah (none has the right to worshiped but Allaah) saves the one who says it (sincerely) from dwelling forever in the Fire on the Day of Resurrection, even if he didn’t use to perform any of the remaining four pillars of Islaam at all, such as prayer and so on. And it is known that the scholars have differed about the ruling on one who abandons the prayer especially while believing in its being legislated. So the majority of the scholars are of the opinion that he has not disbelieved because of that, but rather disobeyed Allaah by committing major sin; and Ahmad -in one report- was of the opinion that he has disbelieved and that he is to be killed due to apostasy not as a prescribed punishment (hadd). And it is has been authentically reported -by at-Tirmithi and al-Haakim- from the Companions that they did not consider leaving any of the actions to be disbelief except the prayer.[1]

And I believe that the correct view is that of the majority, and that what was mentioned from the Companions is not an unequivocal text proving that they meant by ‘disbelief’ here to be the disbelief which would make the one who commits it dwell forever in the Fire and which he could not be forgiven by Allaah. How can that be when this is Hudhaifah ibn al-Yamaan -one of the foremost of those Companions- responding to Silah bin Zufar, who was about to understand the matter as Ahmad’s understanding of it and said: ‘What help will laa ilaaha illallaah be to them when they don’t know what prayer is. . .’ then Hudhaifa replied to him after his turning away from him: ‘O Silah! It will save them from the Fire’ three times. So this is an unequivocal text from Hudhaifah  proving that one who abandons the prayer -and likewise the other (three) pillars- is not a disbeliever but rather a Muslim who will be saved from dwelling forever in the Fire on the Day of Resurrection. So remember this, for you may not find it in other than this place.”

[1] Saheeh at-Tirmithi 2622

[silsilat ul-ahaadeeth is-saheehah 87 /]