1) What should a non-Arab do for the Athkar in Prayer?

The majority of fuqaha’ say that if the non-Arab can speak Arabic, he should not recite Athkar in Salah (Prayer) in any other language, but if a non-Arab cannot speak Arabic and is unable to pronounce it, then according to the majority of fuqaha’ it is OK for him to say Athkar in the salah in his own language after it has been translated from Arabic.

With regard to reading Qur’an, the majority say that it is not permissible to read it in any language other than Arabic.
Because the Qur’an is a miracle in its wording and its meaning; if it is changed, this is no longer the case, and it is no longer Qur’an but an interpretation (tafseer).

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2) Rulings on changing the intention of a Prayer after starting it

Changing the intention means either changing it from one specific thing to another, e.g., a person wanted to change the Sunnah Prayer of Duha to the regular Prayer of Fajr which he had missed and wanted to make up) – this is not correct.
Or from something general to something specific, e.g., a person started to offer a general (i.e., supererogatory) Prayer, then he remembered that he had not prayed Fajr or the Sunnah of Fajr, so he changed his intention to Fajr Prayer or the Sunnah of Fajr – this is also not valid.

But if it is changing it from something specific to something general, e.g., a man who starts to offer an obligatory Prayer on his own, then a group (jamaa’ah) comes along, and he wants to change his obligatory Prayer to a Naafil Prayer so that he may cut it short and offer two rak’ahs only, then offer the obligatory Prayer with the group – then there is nothing wrong with that.

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3) Prostration of Forgetfulness, when and how it should be done?

Prayer consists of Pillars (essential parts), obligatory actions and Sunnah actions. The difference between them is that Prayer is NOT valid without a Pillar, whereas if an obligatory act is omitted, Prayer is still valid, but the one who omits it should perform the Prostration of Forgetfulness in order to compensate it.
As for Sunnah actions, the one who omits them does not have to do anything, rather he misses their rewards.

The Pillars, obligatory actions and Sunnah actions of the Prayer are detailed in the first attached Fatwa below.

The Prostration of Forgetfulness in Prayer is generally prescribed for three reasons:
1- Doing something extra by mistake.
2- Omitting something by mistake.
3- Being uncertain.

With regard to when the Prostration of Forgetfulness should be done, before or after the Tasleem. The most correct view of the scholars is that it is permissible either before Tasleem or after it, but it is preferred to do it before the Tasleem.

If it is done after Tasleem one should do Tasleem again after doing the Prostration of Forgetfulness.

If a person does something extra in the Prayer by mistake and notices that after leaving its position, the prostration must be done in the end of his Prayer, and if he omits an obligatory action and leaves its position then he should do the prostration also in the end of his Prayer.

As for omitting a Pillar (like a prostration) by mistake, if one remembers it before he reaches the same point in the following rak’ah, he has to go back and do that essential part of the Prayer and whatever came after it.
If he does not remember it until he reaches the same point in the following rak’ah, in which case the following rak’ah takes the place of the one in which he omitted that essential part, and he should make up the invalid rak’ah afterwards.
In either of these two cases, he should do the Prostration of Forgetfulness in the end of the Prayer.

If one is uncertain about his mistake, then it is subject to further discussion. If one thing seems more likely to him than the other then he should do the prostration in the end of the Prayer, and if neither seems more likely then he should act upon the worst case (as if he has ommited that part), and do the prostration in the end of the Prayer.

The Prostration of Forgetfulness is to be done like the prostration in Prayer, so one should prostrate on seven bones as in the prostration of Prayer, and remember Allah by reciting the well-known dhikr “Subhaana Rabbiyal-A’la” (Glory be to my Lord most High) and saying between the two prostrations “Rabbi ighfir li, Rabbi ighfir li” (Lord forgive me, Lord forgive me).

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4) Ruling on uttering the “Bismillah” when doing wudoo’ in the bathroom

It is makrooh (undesirable) to mention the name of Allah in the place where one relieves oneself, out of respect for the name of Allah so that His name will not be mentioned in a place of impurity which is the abode of the devils.
With regard to saying the Bismillah out loud in the bathroom, some of the scholars say that a person should say Bismillaah in his heart without uttering it on his tongue, even though it is prescribed to say Bismillaah (when doing wudoo’).

Other scholars suggested that it is most likely that it is still prescribed to say Bismillaah. They said: He should say it out loud and it is not makrooh in this place. Shaykh Ibn Baaz (may Allah have mercy on him) is one of the scholars with this opinion.

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5) The difference between Maniy, Madhiy and Moisture; the purity of blood

Maniy is emitted when there is pleasure, and desire ceases immediately after it is emitted. It is thin and yellow at most for woman, and thick and white for the man.
Maniy is Taahir (pure) and it is not essential to wash it from one’s clothes, but one must do Ghusl after it is emitted, whether that happened when one was asleep or awake, whether it was due to intercourse, an erotic dream or anything else.

As for Madhiy, it is white and thin, and is emitted when feeling desire either when thinking or otherwise, but no pleasure is felt when it is emitted, and desire does not cease when it is emitted. Madhiy is Najis (impure) and must be washed off if it gets onto the body. As for clothes, if madhiy gets onto them it is sufficient to purify them by sprinkling them with water. The emission of madhiy invalidates wudoo’ but it is not essential to do ghusl after it is emitted.

As for moisture, it is Taahir and it need not be washed off, and clothes need not be washed if it gets onto them. And it does not invalidate Wudu (ablution) according to the more correct opinion of the scholars.

Spilled Blood (which is emitted from a pure animal or a Human) is Tahir (pure) according to the more correct opinion of the scholars, unless it came out from the private parts or the anus, in which case it invalidates Wudu, and it must be washed off if it gets onto the body or clothes.
Blood stain that remains after washing clothes does not have any affect if it is difficult to remove the colour.

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6) Rulings on Haydh (menstrual cycle), Istihaadah (irregular non-menstrual bleeding) & Nifaas (post natal bleeding) for women

It is haraam for a menstruating woman & a woman experiencing Nifas to pray both obligatory and Naafil (supererogatory) Prayers, and they are not valid if she does them. She does not have to do a particular Prayer unless she was pure or became pure with enough time to perform a complete rak’ah, in which case she has to do the Prayer, whether it is at the beginning of the time for it or at the end.

It is haraam for her to fast, whether it is an obligatory or a Naafil fast, and it is not valid if she does it. But she has to make up any obligatory fasts that she misses (like the days of Ramadan).

It is permissible for her to do Dhikr, such as takbeer, saying Subhaan-Allah, praising Allah, saying Bismillaah when eating and so on, reading hadeeth, fiqh and du’aa’s, or saying Ameen to du’aa’s, and listening to Qur’an.

She is not allowed to read Qur’an via Mushaf or a phone or a device with moving the lips and the tongue (not even allowed to touch them, but rather she is allowed to touch them with a barrier).

It is haraam for her to circumambulate the Ka’bah, whether that is obligatory (Hajj) or Naafil (‘Umrah), and it is not valid if she does it (but she must do it when she becomes pure during Hajj & ‘Umrah). she is allowed to do other rituals of Hajj and ‘Umrah such as saa’ee between al-Safa and al-Marwah, standing at ‘Arafah, staying overnight in Muzdalifah and Mina, stoning the jamaraat, etc. And she may depart without doing the farewell Tawaaf.

She is allowed to stay in the mosque and even in the Eid Prayer-place according to the more correct opinion of the scholars.

It is haraam for her husband to have intercourse with her, and it is haraam for her to allow him to do so (other than intercourse is permissible).

A woman can know that her period has ended by two things:

1. The white discharge which comes from the womb to show that the period is over.
2. Complete dryness.

If there is a yellow or brownish discharge when a woman does not have her period, this does not mean anything and she should not stop praying or do Ghusl because of it, because it does not necessitate Ghusl or cause janabah (impurity). Umm ‘Atiyyah (may Allah be pleased with her) said: “We did not bother about any yellow or brownish discharge after a woman’s period was over”.

There is no maximum length of the period of purity between two menses according to scholarly consensus, there is no minimum length for it as well.

With regard to Istihaadah, a woman comes under the rulings on Istihaadah in the following cases:

1- The woman should distinguish between different types of blood. Her menses is when the blood is dark or thick or has a distinctive odour, and she is subject to the rulings on menses at that time. Anything other than that is Istihaadah and she comes under the rulings on Istihaadah.

2- The woman cannot distinguish the blood properly because the Istihaadah is ongoing from the first time she saw the blood, and her blood is all the same, rather she has been experiencing Istihaadah since the first time she got her menses, then in this case she should refer to the regular period that she used to have, and during that time she should stop praying and she is subject to the rulings on menses, and anything other than that is istihaadah, and she is subject to the rulings on istihaadah at that time.

3- If the woman cannot distinguish the blood properly and does not have a regular period. This woman should act on the basis of what is the usual pattern among women, so her menses is six or seven days each month, and she should start from the first time when she saw blood; everything apart from that is Istihaadah.

4- Most of the scholars said that the longest that Nifaas can last is 40 days; if the bleeding lasts longer than that then it is Istihaadah.

A woman experiencing Istihaadah has to do wudoo’ for each Prayer.
When she wants to do wudoo’, she has to wash away the traces of blood, and put a piece of cotton over her private part to hold back the blood.

It is permissible for her to have intercourse with her husband (according to the majority).

Blood of a women caused by non-menstrual/menstrual/post natal bleeding is Najis, and has to be washed off if it touches the body or clothes. Blood stain that remains after washing clothes does not have any affect if it is difficult to remove the colour.

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7) Ruling on one who has urinary incontinence and constant wind

Whoever has a problem that constantly breaks his wudoo’, such as one who suffers from urinary incontinence and constant wind (and it does not stop at all), should do wudoo’ at the time of each Prayer, and he should cover his private part with something and pray, and it will not matter if something comes out. He prays as much as he likes of obligatory and Naafil Prayers with that wudoo’, until the time for the next Prayer begins (same case of a woman who comes under the ruling on Istihaadah).

If it will stop after he urinates, or ten minutes or a quarter of an hour after that, then he should wait until it stops, then do wudoo’ and pray, even if he misses Prayer in congregation.

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8) Touching something impure & touching the private parts, do they invalidate wudoo’?

If a person touches something impure, it is not permissible for him to pray until he has washed it off. But touching something impure does not invalidate wudoo’.
Wudoo’ is invalidated if a person touches his private parts in all cases (for men & women), whether that was with desire or not (according to the majority). If he touched it with desire, then the view that it is obligatory is very strong.

With regard to the surrounding area, touching it does not invalidate wudoo’, such as touching the testicles or buttocks.

The scholars differed regarding the invalidation of wudoo’ in the case of touching the anus, so it is preferred to perform the wudoo’ again in the case of doing so.

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9) Ruling on wiping over shoes/socks/boots/khuffayn (leather slippers)

It is permissible to wipe over Shoes/socks/boots/Khuffayn if they have been put, directly on feet, when one was in a state of tahaarah (purity, i.e., when one has wudoo’)>

The rulings having to do with Shoes/socks/boots/Khuffayn, if they have been put directly on feet, are similar.

The way in which one wipes over them is to put one’s wet fingers on the toes then pass them over the feet to the shin; the right foot should be wiped with the right hand and the left foot with the left hand. The fingers should be spread when wiping and it should not be repeated.

The wiping may be done within the time specified by sharee’ah, which is one day and one night in the case of one who is not travelling, and three days and three nights in the case of one who is travelling.

If a person wipes over the socks, then he takes them off when he is still in a state of purity, his wudoo’ is not rendered invalid, according to the correct scholarly view.

But it should be noted that the concession allowing him to wipe over them ends when he takes them off, so if he puts them on again and wants to do wudoo’, he has to take off his socks and wash his feet.

The ruling having to do with the khuffayn are applicable to socks and shoes/boots.

It is allowed to wipe over pierced socks and thin socks (transparent socks), e.g., those which women wear that made of nylon; according to the correct scholarly view.

It is not permissible to wipe over the shoes if one puts on socks and puts shoes over them, but rather he is allowed to wipe over the socks only (in case of he wears them after being in a state of purity).

It is not permissible to wipe over the top siders sperry socks because they are not considered as socks customarily.

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10) Is wiping part of the head sufficient when doing wudoo’? Is it permissible to wipe over head covers?

The fuqaha’ are agreed that it is best to wipe the entire head, but they differed as to whether doing so is obligatory or not.
It seems that the more correct of the two views is the view that it is obligatory to wipe over the entire head when doing wudoo’.

Imam Malik said: “What must be done is to wipe the entire head, and if he omits part of it then he is like one who fails to wash part of his face.” [Al-Tamheed]

If this method leads to ruffling the hair (especially for women), it is ok to to wipe from the front to the back of the head and not to bring the hands back again. It is preferred to take off any hair ties rather than wiping over them. It is allowed to braid the hair and then wipe over it for men and women.

It is allowed for men to wipe over the head cover (like cap, helmet and chain-mail, and so on) if there is a hardship with taking it off. And it is allowed for women to wipe over the head cover if it would be problematic to take it off, as in the case of a woman who fears that her hair may be seen, or she has covered her head to which she has applied henna, or it is very cold and she fears some harm (if she takes off her head cover), and other similar excuses [according to the majority].

It is sufficient to wipe over most of the head cover; it is not essential to wipe over them entirely.

It is allowed to wipe over henna applied on the head for men & women.

It is not appropriate to put the head cover on so as only to be able to wipe over it.

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11) Basing things on certainty and ignoring uncertainty (Fiqh Rule)

If a person is not sure whether wind came out of him, his wudoo’ is not invalidated by this mere uncertainty; rather he has to carry on with his Prayer, and in this case his Prayer is valid and he does not have to repeat it, unless he is certain that he did pass wind.

The Messenger of Allah (blessings and peace of Allah be upon him) was complained about when a man thinks that something has happened during the Prayer. He said: “Do not stop unless you hear a sound or notice a smell.” [Agreed upon]

If a person completed his Prayer and fairly remember that his wudoo’ was invalitated before starting his Prayer (thus he has prayed without purification), his Prayer is not valid in this case and he has to repeat it, because the Prophet (peace and blessings of Allah be upon him) said: “No Salat (Prayer) is accepted without Wudoo’ (purification).” [Muslim]

With regard to the impurities got onto clothes (prior starting the Prayer), if the person thinks it most likely that the impurity is on a particular part of the garment, or he thinks that there may be some impurity in some part of the garment, he should make a decision, and whatever part of the garment he thinks is affected by the najaasah (impurity), he must wash it.

If he does not find out that it is impure until after he has finished praying, then his Prayer is valid, but if he found out that during his Prayer, he should get rid of the cloth that contains the impurity if he is able to. The evidence of that is when the Prophet (peace and blessings of Allah be upon him) was told by Jibreel whilst he was praying that there was something dirty on his shoe, he did not repeat the first part of his Prayer nor he stopped praying, but rather He took off His shoe and continued praying. [Al-Albani : Sahih]

If he starts to pray and whilst praying he notices a small spot of blood on his thobe, he should complete his Prayer and he does not have to exit his Prayer in order to purify his garment (because a small amount of blood is pardoned and it does not have to be washed).

If he has some doubts whilst praying as to whether there is some impurity on his clothes, it is not permissible for him to stop praying, whether he is leading the Prayers or is praying alone; he must complete his Prayer.

The water on the ground is not Najes (impure) unless there is a visible indication for any impurity that has been merged with it (like urine or so).

The only thing that is not permissible if a person has najaasah on his clothes is Prayer, even if he has not broken his wudoo’. Other actions such as reading Qur’an are permissible.

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12) Rulings on performing Wudoo’/Ghusl for a person who has an injury or has a plaster cast (or anything similar)

The part of the body that is covered with plaster cast or anything similar, is to be wiped over if it is possible to do that without causing any harm, whether in wudoo’ or ghusl.

If the part of the body is not covered, then it should be washed if possible. If that is not possible because it will result in harm such as increased pain or sickness, or delayed healing, then it should be wiped over. If he cannot do either, then he should wash the parts that he is able to wash only – in both wudoo’ and ghusl –.

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13) Ruling on reading from the Qur’an (while holding it) during the Prayer

There is nothing wrong with reading Qur’an from the Mus-haf during a Naafil (supererogatory) Prayer, such as Qiyaam Al-Layl (Night Prayer), Duha Prayer and Witr Prayer.
But in the case of obligatory Prayers, it is makrooh (undesirable) to do that, because in most cases there is no need for it. But if there is a need, then there is nothing wrong with reading from the Mus-haf in that case.

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14) Rulings of praying facing a Sutrah?

It is mustahabb (desirable) for the imam (while praying in congregation) and the one who is praying alone to pray facing a sutrah (according to the majority of fuqaha’), and some of them are of the view that it is obligatory.

It is better if it’s height is as the height of the back of a saddle (about 40cm). With regard to whether it should be thick or thin, there is no definition that we are aware of. It may be thin like an arrow or a spear, or it may be thick like a wall.

The Sunnah for the worshipper is to stand close to his Sutrah, so that he can stop anyone who tries to walk in front of him. It should be placed about one or two hand spans away from the head in the situation of prostration according to the more correct view of the scholars.

For the person who is praying behind an imam (in congregation), it is not mustahabb (undesirable) for him to use a sutrah, according to consensus.

There is nothing wrong with taking a person who is praying or sitting in front of the person who is praying as a Sutrah. Then if he leaves, and he finds another Sutrah close by, such as a wall or a pillar, or another worshipper, he may move towards it, and his moving will be forgiven, because it is for the sake of the Prayer. But if there is nothing nearby, he should complete his Prayer as he is, and stop anyone who tries to walk in front of him.

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15) Is it essential that the du’aa’s recited in Prayer be proven in the Sunnah?

It is prescribed for the believer to say du’aa’ during his Prayer in the places when du’aa’ is allowed, whether the Prayer is obligatory or supererogatory (Naafil). The places where du’aa’ is allowed are prostration, between the two prostrations and at the end of the Prayer after the tashahhud and blessings upon the Prophet (peace and blessings of Allah be upon him) and before the tasleem.

There is nothing wrong with a worshipper saying whatever du’aa’ he wants in his Prayer, those that are narrated in the Sunnah – which are the best and most comprehensive of du’aa’s – or any kind of permissible du’aa’ that he wishes.

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16) Ruling on pray sitting

Standing during Prayer is an obligatory pillar which cannot be omitted. It is not permissible for anyone to pray sitting unless he is unable to stand, or standing is very difficult for him, or he is sick and there is the fear that his sickness may become worse if he prays standing up.

The same applies to one who is afraid and cannot pray standing, such as if he is praying behind a wall, and there are enemies around watching out for him, and if he stands they will be able to see him from behind the wall, but if he sits he will be hidden from his enemies. In this case we say to him: Pray sitting.

With regard to Naafil (supererogatory) Prayers, it is permissible to sit during them with no excuse, according to scholarly consensus, but the reward of the one who sits in that case is half the reward of one who stands (sitting on the floor or on a chair).

It is Sunnah to sit “mutarabbi’an” on his buttocks, with each calf tucked up to the thigh. This is called tarabbu’ (as shown in the image). And in this posture the calf and thigh on the right and the left are all visible, whereas in the case of “iftiraash” the calf disappears beneath the thigh, but in tarabbu’ all four parts (thigh and calf on both sides) are visible.

If a person prays muftarishan (in the posture called iftiraash) there is nothing wrong with it, and if he prays muhtabiyan (sitting with one’s legs drawn up and wrapped in one’s garment) there is nothing wrong with it.

If a person is not able to bow standing nor prostrating on ground, then he may lean forward for prostration, and make the leaning for prostration lower than the leaning for bowing.

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17) Ruling on praying in a moving vehicle

The entire world is a suitable place to prostrate oneself; the scholars have made no exceptions except very few, such as graveyards and lavatories. Wherever a Muslim is when the time for Prayer comes, he should pray: in a mosque, if possible, or else in a hallway or park, on a sidewalk or in a parking lot, or in a corner of a store. Even if one can find no other place than a church, it is permissible to pray in it.

As far as praying on board means of transportation is concerned, then it is possible to pray there so long as the necessary conditions of Prayer are fulfilled, or else one can wait until one gets out of the vehicle. If waiting means that the time for the Prayer will pass, then you should pray in the best way that you can.

An exception to be above is Naafil (supererogatory) Prayers offered when riding a camel, which is permissible even if one cannot get down or if one is not facing the qiblah.

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18) Is it acceptable to pray wearing shoes?

It is Sunnah to pray wearing shoes.
The one who is keen to follow this Sunnah can apply it when praying at home, or when praying in places where there are no furnishings or carpets, such as parks, beaches and out of doors, etc. If this action confuses some of those who are unaware of the Sunnah, he should explain to them that it is Sunnah before he does it, so that they will not find that odd.

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19) What is the Sunnah with regard to Siwaak?

Siwaak means cleaning the mouth and teeth with a siwaak, which is the name given to the tool used. The siwaak is a stick or twig used for this purpose.

Siwaak is a method of cleaning the mouth which also earns the pleasure of Allah, as is proven in the hadeeth that the Prophet (peace and blessings of Allah be upon him) said: “Siwaak cleanses the mouth and pleases the Lord.” [Al-Bukhari]

Siwaak is recommended at all times of night and day, and it is even more strongly encouraged when making wudoo’ and at times of Prayer, when entering one’s home to be with one’s family, when getting up from sleep, when the smell of one’s mouth changes, When going to the mosque and When reading Qur’an and joining gatherings in which Allah is remembered (dhikr).

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20) sincerity & Showing off (Riyaa’) in worship

Correcting one’s intention, and bearing it in mind when starting to do the deed, is one of the most important things that the Muslim should focus on, for the acceptance or rejection of his deeds is based on that, as is the soundness or corruption of the heart.

The one who wants to form a sound intention for his deeds must pay attention to the motive that is prompting him to do that deed, and he should be keen to ensure that his motive is seeking the pleasure of Allah, may He be exalted, and obeying Him and complying with His commands.

By doing that, his intention will be for Allah, may He be exalted. After that, he must maintain this original motive for doing the deed, that is sincerely for the sake of Allah, may He be exalted. He should not be distracted from that whilst doing the deed, and ensure that his heart and his intention do not change change, or become diverted to something other than Allah, or associate anything else with his intention.

Showing off may affect worship in the following ways:

1 – When the basic motive for worship is to be seen by others.
2 – When it is a factor that develops during the act of worship.

If the idea of showing off develop after the act of worship has ended. This does not affect it or invalidate it, because it has been completed soundly, so if showing off occurs after that it does not affect it.

It is not showing off if a person feels happy that the people come to know about his worship, because this developed after he has finished the act of worship.

It is not showing off if a person feels happy because he has done an act of worship, because that is a sign of his faith.

It should be noted that the devil is also keen to make the worshipper refrain from doing the good deeds for fear of showing off. The Muslim who is sincere in his intention will not pay any attention to the whispers that the Shaytaan (devil) tries to impart to him concerning his action.

The sincere heart is equally at ease both when doing good deeds in secret and when doing good deeds openly.

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1) Should a person who is praying alone recite Qur’an out loud?

Reciting out loud in Fajr Prayer and in the first two rak’ahs of Maghrib and ‘Isha’ is Sunnah for both one who is leading the Prayers and one who is praying alone. If a person recites silently there is no sin on him, but that means that he is neglecting a Sunnah.

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2) Times when it is forbidden to offer voluntary Prayers

the times when Prayer is forbidden are three:
1- From when dawn breaks until approximately a quarter of an hour after the sun has risen. A muslim can find out the time of sunrise from the timetables that are available in his country.
2- Approximately a quarter of an hour before the time for Zuhr Prayer begins, until the time for Zuhr begins.
3- After one has prayed ‘Asr – even if it is an hour after the time for it began – until the disk of the sun has set completely.

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3) Naafil (supererogatory) Prayers that it is permissible to do at times when Prayer is otherwise forbidden

The Hadith of the Prophet (peace and blessings of Allah be upon him): “There is no Prayer after Fajr Prayer and there is no Prayer after ‘Asr Prayer” [Agreed upon] is specific; if a person offers a Prayer for which there is a reason, then it is not prohibited. Some of the Prayers that excluded from the prohibition are:

1- After doing wudoo’. If a person does wudoo’, it is permissible for him to pray two rak’ahs at a time when Prayer is otherwise forbidden, because there is a reason for this Prayer.

2- When entering the mosque. If a person enters the mosque after Fajr Prayer or after ‘Asr Prayer, he should not sit down until he has prayed two rak’ahs, because there is a reason for this Prayer.

3- If a person enters the mosque on a Friday when the khateeb is delivering the khutbah, if that is when the sun is at its zenith, it is permissible for him to pray Tahiyyat Al-Masjid (two rak’ahs to greet the mosque).

4- Repeating the Prayer in congregation, such as if a man prays Fajr in his mosque, then goes to another mosque and finds them praying Fajr, then he may pray with them, and there is no sin or prohibition on him.

5- When a person has done Tawaaf around the Ka’bah, it is Sunnah to pray two rak’ahs after Tawaaf behind Maqaam Ibraaheem. If he does tawaaf after Fajr Prayer, he may pray the two rak’ahs for Tawaaf.

6- Istikhaarah Prayer. If he is faced with a matter that he cannot delay.

7- Solar eclipse Prayer.

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4) Ruling on doing Naafil Prayers in congregation

There is nothing wrong with offering Naafil (supererogatory) Prayers in congregation, but that should not be done on an ongoing basis, rather it may only be done sometimes.

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5) The Naafil Prayers with loud recitation & the Naafil Prayers with silent recitation

The scholars (may Allah have mercy on them) said that what is prescribed is for the worshipper to recite quietly in Naafil (supererogatory) Prayers during the day, and he has the choice between reciting out loud or quietly during the night, because both are proven from the Messenger (peace and blessings of Allah be upon him), but reciting out loud is better.

With regard to the regular Sunnah Prayers that are offered with the obligatory Prayers, he should recite quietly in all of them, according to the consensus of our Companions.

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6) Is it Sunnah to recite Soorat Al-Kaafiroon & Soorat Al-Ikhlaas in the Regular Sunnah Prayer of Fajr & Maghrib?

Yes it is Mustahabb to recite Soorat Al-Kaafiroon (109) in first rak’ah & soorat Al-Ikhlaas (112) in the second one, in both Regular Sunnah Prayers before Fajr & after Maghrib.

Ibn Umar (may Allah be pleased with him) said: “I watched the Messenger of Allah (blessings and peace of Allah be upon Him)- twenty times- reciting in the two rak’ahs after maghrib ‘Say: O you disbelievers’ and ‘Say: He is Allah, (the) One.’” [Al-Albani : Sahih]

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7) Al-ishraaq, Duha (chast) & Witr Prayers and their virtues

Duha Prayer is performed at the time from when the sun has risen to a certain height, until just before the time for Zuhr Prayer (a quarter of an hour after the sun has risen until ten minutes before Zuhr Prayer). The minimum number that has been reported in the case of it is two rak‘ahs, and there is no specific maximum number for its number of rak’as; rather a person may pray as many rak‘ahs as he wants, so long as this Prayer is done two rak‘ahs by two.

Ishraaq Prayer is a two-rak‘ah Prayer, and it is Duha Prayer offered at the beginning of its time. These are not two different Prayers. It is called Ishraaq because it is done immediately after sunrise (shurooq) when the sun has risen to a certain height (i.e., a quarter of an hour after the sun has risen).

With regard to Witr Prayer, it starts when a person has prayed ‘Isha’ and lasts until dawn begins.

The Sunnah indicates that if a person thinks he will be able to get up at the end of the night, it is better to delay it, because prayer at the end of the night is better and is witnessed (by the angels). But whoever fears that he will not get up at the end of the night should pray Witr before he goes to sleep.

The minimum number of rak’ahs for Witr is one rak’ah, it may also be three or five or seven or nine rak’ah.

If a person prays three rak’ahs of Witr, he may pray them one after another, with one tashahhud; or he may say the tasleem after two rak’ahs, then pray one rak’ah on its own.

In the case of it is perfomed as three rak’ahs, it is Sunnah to recite in the first rak’ah one should recite Soorat Al-A’la (87), Soorat Al-Kaafiroon (109) in the second one, and soorat Al-Ikhlaas (112) in the third one.

It is Sunnah to recite the Qunoot du’aa’ (supplication) before bowing or after going up from the bowing position of the last rak’ah of Witr. There is noting wrong with reading the authentic du’aa’ of Qunoot from a piece of paper or a booklet in the Witr prayer until one is able to memorize it. Furthermore, it is not obligatory for the du’aa’ of Qunoot to be in the words narrated from the Prophet (peace and blessings of Allah be upon him); rather it is permissible for the worshipper to say other words or to add to them.

If a person prays Witr then he wants to offer a Naafil (supererogatory) Prayer at night, that is permissible and is not makrooh, but he should not repeat Witr.

If the adhaan (call) for Fajr is given and a person has not yet prayed witr, he should delay it until the forenoon, after the sun has risen high, then he should pray whatever he can, two or four rak’ahs or more, two by two.

Duha/Al-ishraaq Prayers are Sunnah and mustahabb; whereas Witr Prayer is Sunnah mu’akkadah (confirmed Sunnah) according to the correct view.

Abu Hurayrah (may Allah be pleased with him) said: “My beloved (blessings and peace of Allah be upon Him) advised me to do three things, which I will not forsake so long as I live: to fast three days of each month, to pray Duha, and not to sleep until I pray Witr.” [Agreed Upon]

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8) Ruling on Praying in congregation for men

Prayer in congregation is obligatory for healthy men in the mosque, according to the more correct scholarly opinion. This is based on a great deal of evidences; e.g., the Prophet (peace and blessings of Allah be upon him) said: “Whoever hears the call to Prayer and does not come, there is no Prayer for him [i.e., his Prayer is not valid], unless he has an excuse.” [Al-Haakim]

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9) Ruling on Tahiyyat Al-Masjid Prayer (Greeting the Mosque Prayer)

Tahiyyat Al-Masjid Prayer (Greeting the Mosque Prayer) is Sunnah according to most of the scholars; some of the scholars stated that there was consensus on this point.

The Prophet (blessings and peace of Allah be upon him) said: “When one of you enters the mosque, let him not sit down until he has prayed two rak’ahs.” [Agreed Upon]

Tahiyyat Al-Masjid Prayer should be performed even when the person enters the Mosuqe while the Imam is delivering the sermon or has come out for it in day of Jumu’ah.

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10) Is there a Sunnah Prayer before and after Jumu’ah?

The majority of the imaams agreed that there is no Sunnah to be done at a specific time before Jumu’ah with a specific number of rak’ahs, because that would have been reported from the words or actions of the Prophet (peace and blessings of Allah be upon him), and nothing of that nature has been reported from Him.

With regard to the Sunnah Prayer after Jumu’ah, Ibn Al-Qayyim said: “If he prayed in the mosque, he would pray four, and if he prayed at home, he would pray two.” [Al-Zaad]

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11) How should the latecomer complete his Prayer when he catches up with the congregation?

The man should keen not to miss the opening Takbeer of the five Prayers in congregation for its great reward.

What the latecomer caught up with the imam is the beginning of his own Prayer, and what he prays on his own is the end of his Prayer, e.g., if it is a four-rak’ah Prayer and he catches up with three or two rak’ahs with the imam, then he should recite Al-Faatihah only in the one or two rak’ahs that he makes up, because that is the latter part of the Prayer for him, so he does not have to recite another soorah as well as Al-Faatihah.

Whoever catches up with the imam when he is bowing, and bows with him, that is regarded as a rak’ah for him, according to the view of the majority of scholars, even if he did not recite al-Faatihah.

If the latecomer joins the Prayer and the imam still reciting Qur’an or he wants to bow, he should recite Surah Al-Faatihah if he has sufficient time (after doing the openenig Takbeer (saying “Allaahu Akbar”).
However, he should bow with the imam even if the time is not enough to complete it.

The latecomer sits in “Iftirash” in the last Tashahhud with the imam and sits in “Tawarruk” in the last tashahhud of his own Prayer (in the case of Prayers which consists of more than two rak’ahs).

The latecomer should not stand up to make up what he missed of the Prayer until after the imam has finished saying the second Tasleemah.

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12) What should the latecomer in Jumu’ah Prayer do if he catchs up with the imam after he has stood up from the rukoo’ of second rak’ah?

If the latecomer catchs up with the imam after he has stood up from rukoo’ of second rak’ah, this means that he has missed Jumu’ah Prayer, and he has not caught up with it. In this case he has to pray it as Zuhr, so he should stand up after the Imam has said the Tasleem and complete his Prayer with four rak’ahs, because it is Zuhr and not Jumu’ah. This is the view of the majority of scholars.

The one who misses Jumu’ah deliberately also has to repent to Allah and offer it as Zuhr Prayer.

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13) It is better to offer Naafil (supererogatory) Prayers at home

It is better to offer Naafil Prayers at home, unless it is Sunnah to pray them in congregation in the mosque, such as the Prayers to be offered at the time of an eclipse, or it is narrated that it is encouraged to offer them in the mosque, such as Naafil Prayers before Jumu’ah and the Taraweeh Prayer in Ramadan.

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14) Ruling on delaying Fajr and ‘Isha’ Prayers

The five daily prayers have set times, the beginning and end of which are well defined, and the prayer must be offered on time. Allah says (interpretation of the meaning): “Verily, As‑Salaah (the Prayer) is enjoined on the believers at fixed hours.” [4:103]

Delaying the Prayer beyond its proper time with no excuse is a major sin, and Allah has warned us against it as He says (interpretation of the meaning): “So woe unto those performers of Salaah (Prayers) (hypocrites), those who delay their Salaah (Prayer from their stated fixed times)” [107:4,5]

The time for Fajr Prayer lasts from the onset of the true dawn until the sun starts to rise. And it is better to pray when it is still dark.

With regard to ‘Isha’ Prayer, it must be performed before midnight, and it is not permissible to delay it until midnight, because the Prophet (peace and blessings of Allah be upon him) said: “The time of ‘Isha’ is until midnight.” [Muslim]
So one have to pray it before midnight, based on the length of the night, because the night may be longer or shorter, so the guideline is how many hours the night lasts. If the night is ten hours long, then it is not permissible to delay it until the end of the fifth hour. The best way it to pray it in the first third of the night.

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15) Making up for Obligatory Prayer for an excuse with a congregation; Ruling on the difference of intention between the imaam and the one who is praying behind him

It is obligatory to make up missed Prayers for an excuse – such as sleeping, forgetting or being too busy to do them – in the proper order; according to the majority of scholars.

The difference of intention between the imaam and the one who is praying behind him is allowed and does not matter, according to the correct scholarly view.

E.g., if a person has missed a Prayer, such as Maghrib, then he remembers it when the iqaamah for ‘Isha’ Prayer has been given, it is prescribed for him to pray with the current jamaa’ah (congregation), but with the intention of praying Maghrib, so he should sit in the third rak’ah and recite the Tashahhud and say the Tasleem, then join the Imam in what is left of ‘Isha’ Prayer. Or wait during the Tashahhud until the imam finishes the Prayer and say the tasleem with him, then pray ‘Isha’.
Because it is obligatory to pray the Prayers in the correct order, and that obligation is not to be ignored for fear of missing the Prayer in congregation.

If a person misses Fajr prayer in congregation and did not catch up with it, then he should start with the Sunnah Prayer and offer that first, then pray Fajr.

A person should make up for the missed prayer as it is; because making up for the prayer should be according to the manner of performing it at its prescribed time; this is the known rule. Therefore, if one makes up a night prayer by day, he should recite it loudly, and if he were to make up a prayer that is performed during the day at night, then he should recite silently.

It is prescribed to recite the Athkar that are proven in the sound Sunnah after the obligatory Prayer even in the case of making up for it for an excuse.

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16) Making up for Regular Sunnah Prayers for an excuse

It is prescribed to make up the regular Sunnah prayers (al-sunan al-rawaatib) if they are missed because of an excuse such as sleeping, forgetting or being too busy to do them, which led to one not offering them at the proper time. So they may be made up even at times when prayer is not allowed, according to the correct scholarly opinion.
But if he had no excuse for not doing them, then it is not acceptable.

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17) Where should a person stand in relation to the imaam if just the two of them are praying together?

He should stand in line with the imaam, not in front of him or behind him, but perfectly in line with him, on his right.

If a man is leading his wife (or in the case of a woman praying with one of her Mahrams), then the woman should stand behind the man.

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18) Ruling on praying in congregation for women

The Messenger (peace and blessings of Allah be upon Him) preferred for women to pray in their houses and said that their reward for doing so is greater than their reward for praying in the Mosque.

He (peace and blessings of Allah be upon Him) said: “A woman’s Prayer in her room is better than her Prayer in her courtyard, and her Prayer in her cabinet is better than her Prayer in her room.” [Al-Albani : Sahih]

When a woman leads other women in Prayer, she should stand in the middle of the row (not in front of them as men). The Sunnah indicates that it is better for a woman to pray at home, no matter where she is, whether she is in Makkah or elsewhere. Hence the Prophet (peace and blessings of Allah be upon Him) said: “Do not prevent the female slaves of Allah from coming to the mosques of Allah, but their houses are better for them.” [Al-Albani : Sahih]

See Fatwa (2) – islamqa.info

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19) Rulings on the traveller’s Prayer

Shortening Prayer is obligatory upon each traveller.

The majority of scholars are of the view that the distance at which a traveller is obliged to shorten Prayers is forty-eight miles (approximately 80 km); shortening the Prayers means to pray Zuhur, ‘Asr & ‘Isha’ as two rak’ahs instead of four.

If the traveler has resolved to stay in the place to which he is travelling, then he comes under the same ruling as a resident from the moment he arrives there, so he has to do what the residents do, i.e., offer the Prayers in full, and it is not permissible for him to shorten them except during the journey (if its distance is equal to or greater than 80 kilometers).

The traveller starts shortening his Prayers when he has passed the last buildings of his town or his village. It is not permissible for him to shorten his Prayers when he is still in his house or town.

With regard to joining Prayers, it is permissible for a traveler to join Zuhr and ‘Asr, and Maghrib and ‘Isha’, at the time of the earlier or later Prayer (noting that Jumu’ah prayer cannot be joined with ‘Asr), depending on what is easiest for him. But it is better for him not to do that unless it is difficult for him to offer every Prayer on time.

The traveller man have to offer the Prayers in congregation in the mosque. If the imam is a resident (is not travelling) then the traveller should offer the Prayer in FULL with him, and not shorten it.

The traveller may offer whatever Naafil (supererogatory) Prayers he wants. It is not Sunnah for him to omit any of the Naafil Prayers apart from the Sunnah Prayers before and after Zuhr and the regular Sunnah Prayers of Maghrib and ‘Isha’.
It is proven that the Prophet (peace and blessings of Allah be upon him) prayed Duha with eight rak’ahs, prayed Witr and prayed the regular Sunnah Prayer of Fajr when travelling.

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20) Virtue of praying in a Land/Jungle/Desert

The Messenger of Allah (peace and blessings of Allah be upon Him): “Prayer in congregation is equivalent to twenty-five prayers (offered alone). If he prays in a land, and performs its bowing and prostrations perfectly, it becomes equivalent to fifty Prayers (in respect of reward).” [Al-Albani : Sahih]

The virtue of praying in a land is dedicated for the one who is already in a land or close to it (like if he has work to do there), and then the adhaan (call) of Prayer was given while he was too busy or the closest Mosque is so far away.
And definitely this Hadith does not regard one who intentionally planned to pray the obligatory Prayer in a land in order to get this reward.

Some scholars said that this virtue is due to the sincerity of that person who has performed the Prayer in a land where nobody sees him doing so except His Lord.

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