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  1. #1

    Important Fataawaa related to the Salaah - Sh `Abdul-`Azeez bin Baaz

    الحمد لله و كفى
    و سلام على عباده الذين اصطفى
    أما بعد

    I came across a small booklet entitled: Fataawaa Muhim-mah Ta-ta`al-laqu Bis-Salaah (translating as: Important Religious Verdicts Related to the Prayer) of the Imaam, the Salafee, Sunnee, Atharee, Noble Shaykh and former Muftee of the Kingdom of Saudi Arabia, Aboo `Abdillaah `Abdul-`Azeez ibn `Abdillaah ibn Baaz (d.1420 AH, may Allaah shower him with His mercy and forgiveness - aameen).

    It was published by Daarul-Furqaan, Cairo, Egypt, in the year 1434 AH/2013 CE. It contains 76 questions and answers regarding various important issues related to the salaah (prayer).

    The answers are brief yet comprehensive and absolutely vital for every muslim to have knowledge of, since the salaah is the second pillar of Islaam, after the testification that there is nothing worthy of worship except Allaah alone, and that Muhammad is His Final Messenger - sallallaahu `alayhi wasallam. The salaah has been obligated upon every adult, sane muslim, five times every single day; Fajr (dawn), Dhuhr (afternoon), `Asr (evening), Maghrib (sunset) and `Ishaa (night). Indeed, it is the first thing that Allaah shall question us about on the Day of Resurrection. Therefore it is of utmost importance that every muslim knows the basic, fundamental rulings of the salaah, so that he is upon clarity and is able to preform it properly, the way his Lord, Allaah the Most High, has commanded him to do so.

    I decided that I should select some of these fataawaa and translate them, in order to spread the benefit amongst the English-speaking people of Sunnah, and so this is the beginning of what will be - inshaa'Allaah - an ongoing, regularly updated thread.

    Please note that each fatwaa will have a subheading, this will be added from myself and is not from the original booklet. Any footnotes regarding hadeeth, etc, are from the booklet unless stated otherwise. Perhaps from time to time I will include some benefits from other scholars or more detail from other works of Sh Bin Baaz - rahimahullaah.

    And Allaah knows best that which is correct, and to Him is the return and recompense.

    Written by:
    Yusuf McNulty al-Irlandee
    5th Dhul-Qi`dah 1435 AH
    Birmingham, UK

    *Notice: Thereafter it became clear to me that this booklet contains the fataawaa from the book of Sh Ibn Baaz 'Tuhfatul-Ikhwaan bi Ajwibah Muhim-mah Ta-ta`al-laqu bi Arkaanil-Islaam', which is a compilation of verdicts pertaining to `Aqeedah, Salaah, Zakaah, Siyaam and Hajj. So in reality the original book is Tuhfatul-Ikhwaan, and this separate booklet, Fataawaa Muhim-mah, contains only the fataawaa related to Salaah from that book, and Allaah knows best.

    - 9th Rabee`ul-Awwal 1436 AH.

  2. #2

    If one were to pray in the wrong direction by mistake...


    What is the ruling if it becomes clear after salaah that it was not prayed in the direction of the qiblah (towards the Ka`bah in Makkah), even though one had tried to determine the direction before the salaah? And is there a difference in the ruling if that occurred in the land of the muslims or land of the disbelievers, or if it was out in the open somewhere?

    Sh `Abdul-`Azeez ibn Baaz:

    If a muslim is upon a journey or is in (an unfamiliar) land and it’s not easy to find someone who is able to direct him towards the qiblah, then his prayer (that he prayed in the wrong direction) would still be correct, so long as he had tried his best and only realised (after the salaah) that he had prayed in the wrong direction [1].

    As for if this occurred in a (populated) muslim area, then his salaah in this instance would not be correct, because he would be able to ask someone who could inform him of the direction of the qiblah. Likewise he would be able to work out the qiblah by way of the masaajid (mosques).

    - Translated by Yusuf McNulty
    - Fataawaa Muhim-mah Ta-ta`al-laqu bis-Salaah
    - Question no. 5, Page no. 8

    [1] Translator's Note:

    Narrated `Aamir Ibn Rabee`ah - radiyallaahu `anhu: We were once with the Prophet - sallallaahu `alayhi wasallam, on a very dark night, and so the qiblah became difficult upon us (to work out). We prayed and once the sun had risen (in the morning) we realised that we hadn't prayed towards the qiblah. Thereafter Allaah revealed (the meaning of): <<So wherever you turn, there is the Face of Allaah>>

    Reported by at-Tirmidhee and graded Hasan Li-Ghayrihi (good/acceptable due to supporting narrations) by Sh al-Albaanee - rahimahullaah, in al-Irwaa' (1/323).

  3. #3

    Verbally pronouncing the niyyah (intention) for the salaah...


    We hear many people verbally pronounce the niyyah (intention) before beginning the salaah, what is the ruling on this pronouncement? Does it have any basis in the legislation?

    Sh `Abdul-`Azeez ibn Baaz:

    There is no basis whatsoever for this verbalisation of the niyyah in the Pure Sharee`ah, neither has this pronunciation of the niyyah when entering the salaah been reported from the Prophet - sallallaahu `alayhi wasallam, nor from his Companions - radiyallaahu `anhum. Rather the place of the niyyah is in the heart [1], due to the statement of the Prophet - sallallaahu `alayhi wasallam, “Indeed, actions are only by their intentions, and everyone shall have only that which he intended.” A (saheeh hadeeth), agreed upon by Bukhaaree and Muslim from the hadeeth of Ameerul-Mu’mineen `Umar ibnul-Khattaab - radiyallaahu `anhu.

    - Translated by Yusuf McNulty
    - Fataawaa Muhim-mah Ta-ta`al-laqu bis-Salaah
    - Question no.6, page. 8-9

    [1] Translator’s note:

    Sh Muqbil ibn Haadee al-Waadi`ee - rahimahullaah - mentioned in his lecture Sifah Salaatin-Nabee, “… And your standing to pray is considered your niyyah, so there’s no need for you to say, ‘I intend to pray Salaatudh-Dhuhr as four rak`ah behind the Imaam’, or ‘as the Imaam’ etc, rather your mere standing for the prayer is considered your intention (i.e. it’s already present within your heart).” [End of quote]

    Shaykhul-Islaam Ibn Taymiyyah - rahimahullaah - stated in Majmoo`ul-Fataawaa (volume 22, page 22), “None of the Imaams of the Salaf held that verbalising the niyyah is an obligation, not in issues of tahaarah (purification), nor salaah (prayer), nor siyaam (fasting) nor Hajj (pilgrimage). Neither is it binding upon the one who wants to pray that he says things like, ‘I intend to pray Fajr, not Dhuhr nor `Asr, not as the Imaam nor following the Imaam (i.e. I’m praying Fajr on my own).’ Nor should he say whether it is an obligatory or supererogatory prayer, nor should he say other than that. Rather it suffices him to have his intention in his heart, and Allaah knows that which is in the hearts.” [End of quote]

  4. #4

    A man praying with his shoulders uncovered…


    Some men pray the obligatory salaah without anything covering their shoulders, particularly during the days of Hajj whilst in Ihraam. What is the ruling concerning this?

    Sh `Abdul-`Azeez ibn Baaz:

    If one is unable (to cover their shoulders) then there is no sin upon them due to the statement of Allaah, the Perfect and Most High, (the meaning of ): <<So fear Allaah as much as you are able>>[1] and also due to the statement of the Prophet - sallallaahu `alayhi wasallam - to Jaabir ibn `Abdillaah - radiyallaahu `anhu - “If a garment is wide enough then cover yourself with it, and if it is tight (not big enough) then wrap it around your waist.”[2] Hadeeth agreed upon by Bukhaaree and Muslim.

    As for when someone has the ability to cover his shoulders, or at least one of them, then it is obligatory to cover them, or at least one of them, in the more correct of the two opinions held by the scholars. So if he didn’t cover his shoulders then his prayer would be invalid, due to the statement of the Prophet - sallallaahu `alayhi wasallam, “Do not pray in one, singular garment that does not cover your shoulders.”[3] Hadeeth agreed upon by Bukhaaree and Muslim.

    And Allaah is the granter of success.

    - Translated by Yusuf McNulty
    - Fataawaa Muhim-mah Ta-ta`al-laqu bis-Salaah
    - Question no.2, page no.5

    [1] Sooratut-Taghaabun, verse 16

    [2] Reported by Bukhaaree in Kitaabus-Salaah no.361, and Muslim in Kitaabuz-Zuhd war-Raqaa’iq no.7437

    *Translators note:

    This hadeeth is one of the evidences used by the Hanafee, Shaafi’ee and Maalikee madh-habs (and it is also an opinion ascribed to Imaam Ahmad) to prove the permissibility of praying with the shoulders uncovered, so long as the area between the navel and knee is covered. They hold it better/recommended to cover the shoulders but not obligatory.

    This view was favoured and supported by Imaam an-Nawawee - rahimahullaah - in his explanation of Saheeh Muslim (4/231) wherein he said, “Maalik, Aboo Haneefah and ash-Shaafi`ee, along with the majority of scholars - rahimahumullaah - said that this prohibition to pray in one garment is a prohibition of tanzeeh (to free the salaah of all acts that will decrease it’s reward), not a prohibition of tahreem (forbiddance). So if someone were to pray in a singular garment, covering his `awrah (area between between the navel and knee), without any of that garment covering his shoulders, his salaah would be correct along with this act of his being disliked, regardless of whether he was able to cover his shoulders or not. Whilst Imaam Ahmad and a group from the Salaf - rahimahumullaah - said that the salaah would not be correct if one were able to cover his shoulders but didn't, due to the apparent meaning of the hadeeth, “Do not pray in one, singular garment…”, however it has also been ascribed to Imaam Ahmad that he held the prayer would be correct in such a case, although one would be sinful to leave covering the shoulders. The proof used by the majority of the scholars being the hadeeth, “If a garment is wide enough then cover yourself with it, and if it is tight (not big enough) then wrap it around your waist.”… [End of Imaam an-Nawawee’s speech]

    Sh Ibn Baaz himself was asked regarding the pilgrims who pray with their shoulders (or shoulder) uncovered, sometimes only praying in an Izaar (waist wrap) without a Ridaa (top piece), he replied, “They should be taught (the Sunnah) with wisdom, for many of the pilgrims are Shaafi`ee or Maalikee in madh-hab and are therefore upon the opinion of the majority (i.e. permissibility of such act).”

    Refer to al-Hulalul-Ibreeziyyah minat-Ta`leeqaatil-Baaziyyah `alaa Saheehil-Bukhaaree, volume 1, page 114. [End of translators note]

    [3] Reported by Bukhaaree in Kitaabus-Salaah no.359, and Muslim in Kitaabus-Salaah no.1151

    * Translators note:

    Sh Ibn Baaz commentated upon this hadeeth in Saheehul-Bukhaaree, “It has already preceded, more than once, that it is better and more correct to pray in two garments (rather than one).”

    Refer to al-Hulalul-Ibreeziyyah, volume 1, page 144. [End of translators note]

  5. #5

    Making up missed prayers...


    If someone needs to make up a prayer [1], Dhuhr for example, and he only remembers that he needs to pray it when the iqaamah for the `Asr prayer (jamaa`ah) is made, does he join the jamaa`ah with the intention of `Asr or Dhuhr? Or should he pray Dhuhr on his own first, and then pray `Asr straight afterwards (whether he catches the jamaa`ah or not)?

    Also, what is the meaning of the statement of the Fuqahaa’ [2]: “If it is feared the current prayer will come to an end; keeping the correct order is ommitted.” Would fear of missing the jamaa`ah fall under this (i.e. to pray `Asr in jamaa`ah first, then make up Dhuhr afterwards)?

    Sh `Abdul-`Azeez Ibn Baaz:

    What’s legislated for the person mentioned in the question is that he prays along with the jamaa`ah, but with the intention of Dhuhr, then afterwards he should pray `Asr. This is because to keep the prayers in order is an obligation, and to merely fear that you will miss the jamaa`ah for the current prayer doesn’t allow you to lose the correct order.

    As for what the Fuqahaa’ say: “If it is feared the current prayer will come to an end; keeping the correct order is ommitted.” Then it means: If a person has a prayer he needs to make up, then he should begin by praying that prayer first, before the current prayer. However, if the current prayer was about to finish and its time is almost over, then he should begin with the current prayer first (so that he doesn’t end up missing that prayer as well).

    An example of this would be if someone hadn't prayed `Ishaa, but he only remembers the next morning just before the sun is about to rise and he has not yet prayed Fajr, in this case he begins by praying Fajr, before it’s time comes to an end, because this time is specific for this prayer. Thereafter he prays/makes up the prayer he missed (`Ishaa).

    - Translated by Yusuf McNulty
    - Fataawaa Muhim-mah Ta-ta`al-laqu bis-Salaah
    - Question no.9, page. 12

    [1] Translator's Note:

    It should be understood here that the terms 'missed', 'make up', etc are only referring to a case where someone has missed the time of a prayer but has a legislated excuse, in which case such an individual would not be sinful but would still have to make up the prayer. Legislated excuses, as mentioned by the `Ulamaa, are being overcome by sleep (without intentionally making oneself extremely tired, knowing that they won’t be able to awake) and genuinely forgetting to pray. So when one wakes up, or remembers that they haven’t prayed, they hasten to the prayer and there is no sin upon them. In the case that someone knowingly and purposely misses the prayer, and doesn’t pray it until the time has come to an end, then in this case he could never make it up.

    The Eminent Shaykh and Faqeeh, Muhammad Ibn Saalih al-`Uthaymeen – rahimahullaah, was asked: “If someone purposely didn’t pray, but then repented from this, would he have to make up the prayer/s he missed?"

    The Shaykh responded: “The one who leaves a prayer purposely and then afterwards repents to Allaah, the scholars have differed over whether he has to make up the prayer he missed or not, the scholars have two opinions in this scenario.

    That which seems stronger to me is the opinion of Shaykhul-Islaam Ibn Taymiyyah – rahimahullaah, that the one who purposely doesn’t pray a prayer up until its legislated time comes to an end, then it would be of absolutely no benefit to him if he tried to make up that prayer.

    This is because acts of worship that have been given specified times must be performed in those specified times, just like how it wouldn’t be correct to perform that act of worship before its specified time, likewise it wouldn’t be correct to perform it after, because the limits that Allaah has set must be recognised and adhered to. So this prayer which the Legislator (Allaah) has made obligatory upon us from such and such time to such and such time, then this is its legislated time.

    Just like how a prayer performed in a place in which it’s not allowed to pray (translator's note: toilet, graveyard, etc) would not be correct/accepted, likewise a specific prayer performed in a time which was not made the time for that specific prayer would not be correct/accepted either.

    However, the one who has purposely missed a prayer should make much tawbah (repentence) and istighfaar (seeking of forgiveness), and perform many righteous deeds. In such a case we hope that Allaah, the Most High, would pardon him and forgive him for the prayer/s he left.

    And Allaah is the Grantor of Success.”

    (Fataawaa Arkaanil-Islamaam, pg.280-281) [End of quote]

    [2] Translator's Note:

    Fuqahaa’ are those scholars who specialise in the science and implementation of Fiqh, past and present.

  6. #6

    Praying in a Masjid that contains a grave or is surrounded by graves...


    What is the ruling on praying in a masjid that has a grave inside of it, or if there’s a grave somewhere on its grounds, or in the direction of the qiblah?

    Sh `Abdul-`Azeez Ibn Baaz:

    If there is a grave within the masjid then salaah offered within (that masjid) is not correct, regardless of whether the grave is behind the people praying, or in front of them, or to the left of them or to the right [1]. This is because the Prophet – sallallaahu `alayhi wasallam, said,: "May Allaah curse the Jews and the Christians! For they took the graves of their prophets as places of prayer!" Agreed upon by Bukhaaree and Muslim [2].

    And also due to his statement – sallallaahu `alayhi wasallam, "Verily those who came before you would take the graves of their prophets and righteous as places of prayer. Do not take graves as places of prayer! Indeed I forbid you from that." Reported by Imaam Muslim in his Saheeh [3].

    Also, salaah offered at the graves [4] is from the means that lead to shirk and extremism with regards to the inhabitants of the graves, therefore it is obligatory to forbid that, acting in accordance with the previous two hadeeth and all of that which has been narrated and is similar in meaning, and also as a way of cutting off anything that would lead to shirk [5].

    - Translated by Yusuf McNulty
    - Fataawaa Muhim-mah Ta-ta-`al-laqu bis-Salaah
    - Question 12, page 14-15

    [1] Translator’s Note:

    The Noble `Allaamah, Sh Ahmad Ibn Yahyaa an-Najmee – rahimahullaah, said: “It is not allowed to pray in a masjid that is surrounded by graves, especially if the graves are in the direction of the qiblah (i.e. in front of those praying). If a masjid was built upon a grave, or multiple graves, done as a form of honouring them, then here it would be obligatory to demolish this masjid, and to forbid from praying within it. But if the masjid was already built and then graves were placed inside of it, then here it is more correct to remove the corpses and bones from the graves and take them (and bury them) in the Muslim graveyards, in this instance the masjid would now be good for salaah to be performed within it. However without this taking place then salaah would not be permissible within it, just the same as if the graves surrounded the masjid from its sides.”

    (ash-Sharhul-Moojazil-Mumah-had/Sharh Kitaabit-Tawheed, pg.169, Manaaratul-Islaam print.) [End of quote]

    [2] Reported by Bukhaaree in Kitaabul-Janaa’iz (no.1330), upon the authority of `Aaishah – radiyallaahu `anhaa, and also reported by Muslim in Kitaabul-Masaajid wa Mawaadi`is-Salaah (19/529), upon the authority of `Aa’ishah likewise.

    [3] Reported by Muslim in Kitaabul-Masaajid wa Mawaadi`is-Salaah (23/532), upon the authority of Jundub – radiyallaahu `anhu.

    [4] Translator’s Note:

    The Shaykh here is referring to when a person prays to Allaah, but does so at the graves, believing that to pray at the graveside of a pious person or prophet will make their salaah more virtuous and rewarded. This act eventually leading to the actual worship of the one within the grave.

    [5] Translator’s Note:

    A question arises now; ‘How come the grave of the Prophet is within his masjid?!’

    As for the answer, then Sh Ahmad an-Najmee – rahimahullaah, discussed it in his explanation of Kitaabut-Tawheed, he said: “As for the Prophet’s grave – sallallaahu `alayhi wasallam, it used to be outside of the masjid (i.e. al-Masjid an-Nabawee in Madeenah), because his house was at the direct side of the masjid and he was buried within his house (i.e. the house of `Aa’ishah). Later on in the time of al-Waleed Ibn `Abdil-Malik (who was the ruler), he ordered the masjid to be expanded, and so the chamber (of `Aa’ishah) became within the masjid. However this was not done at the approval of the people of knowledge, rather some of them who were present at that time hated it, from them was Sa`eed Ibnul-Musayyib – rahimahullaah.

    As for the green dome which was built over his grave – sallallaahu `alayhi wa sallam, then it was built towards the end of the 6th century (Hijri), by one of the kings of Egypt.

    So whoever tries to use the fact that the Prophet’s grave is within his masjid as an evidence (for making graves within masaajid), in reality has no evidence at all. Likewise, whoever tries to prove the permissibility for building over graves because of the green dome built over the Prophet’s grave, in reality has no proof at all. That is because all of these things were done by people upon ignorance, they had power and rule, no one was able to refute or stop them, and so they did those things claiming it was out of love for the Prophet – sallallaahu `alayhi wa sallam, and a way of honouring him.”

    (ash-Sharhul-Moojazil-Mumah-had/Sharh Kitaabit-Tawheed, pg.170, Manaaratul-Islaam print.) [End of quote]

  7. #7

    If a woman unveils her `awrah whilst in prayer...


    Many women are negligent during the prayer, unveiling their forearms or a part of them, likewise unveiling their feet or even some of their shins. Is their prayer valid in this case?

    Sh `Abdul-`Azeez Ibn Baaz:

    It is binding upon the woman who is free (not enslaved) and accountable (i.e has reached puberty and is mentally sane) to cover all of her body in the prayer, except for her face and hands. This is because all of her body is an `awrah, so if she were to pray and something of her `awrah were to become uncovered, such as her foot, shin, head, or a part of her head, then her prayer would not be valid [1] due to the statement of the Prophet – sallallaahu `alayhi wasallam, "Allaah does not accept the prayer of a Haa’id except with a khimaar[2]." Reported by Ahmad and Ahlus-Sunan except for an-Nasaa’ee, with an authentic chain of narration [3], and the meaning of Haa’id is: A female who has attained puberty [4].

    Also the statement of the Prophet – sallallaahu `alayhi wasallam, "The woman is an `awrah." [5], as well as what was narrated by Aboo Daawood – rahimahullaah, upon the authority of Umm Salamah – radiyallaahu `anhaa, that she asked the Prophet – sallalllaahu `alayhi wasallam, about a woman who prays in a long upper garment and khimaar, but without a lower garment, so he replied, "Only if the upper garment is long enough and covers the top of her feet." al-Haafidh Ibn Hajr – rahimahullaah, said about this hadeeth in Bulooghul-Maraam, “The Imaams (of Hadeeth) have authenticated it as a statement of Umm Salamah.” [6]

    Futhermore, if she were to pray in the presence of an Ajnabee [7], then she would need to cover her face and hands also [8].

    - Translated by Yusuf McNulty
    - Fataawaa Muhim-mah Ta-ta`al-laqu bis-Salaah
    - Question no. 10, page 13-14

    [1] Translator’s Note:

    Sh Muhammad Ibn Saalih al-`Uthaymeen - rahimahullaah, said in Sharhul-Mumti` (vol.2, pg.171): "If someone was praying and a large amount of his `awrah became uncovered, yet he covered it again quickly; his prayer would not be nullified. An example of this would be if there was a gust of wind whilst someone was in rukoo`, and as a result his garment (was lifted), unveiling (his `awrah), but he quickly managed to put it back down; what's correct here is that the prayer would not be nullified, due to the fact that he covered his `awrah in a short amount of time, and he did not intend to uncover his `awrah in the first place. Allaah has said (the meaning of): <<And fear Allaah as much as you are able>> [End of quote]

    [2] Translator’s Note:

    A khimaar, commonly known as a headscarf, is something used by a woman to cover her head and neck, as mentioned by the Noble Shaykh `Abdullaah Aal-Bassaam – rahimahullaah, in Tawdeehul-Ahkaam (vol.2, pg.9)

    [3] Reported by Ahmad, Aboo Daawood, at-Tirmidhee and Ibn Maajah, graded Saheeh (authentic) by Sh al-Albaanee - rahimahullaah, in Saheehul-Jaami` no.7747

    [4] Translator’s Note:

    The signs of reaching puberty/accountability for both male and female are: Emission of semen, growth of pubic hair, reaching the age of 15 and, in the case of females only, having a menstrual cycle (period). If any one of these occur then adulthood and accountability begins. This is mentioned by Sh `Abdullaah Aal-Bassaam – rahimahullaah, in Tawdeehul-Ahkaaam (vol.2, pg.10).

    [5] Reported by at-Tirmidhee and graded Saheeh (authentic) by Sh al-Albaanee – rahimahullaah, in Saheehul-Jaami` (no.6690).

    [6] Reported by Aboo Daawood, however it was graded Da`eef (weak) by Sh al-Albaanee – rahimahullaah, in Da`eef Sunan Abee Daawood (no.98 and 99).

    [7] Translator’s Note:

    An Ajnabee is someone who is not a Mahram. A Mahram is a person who you cannot marry, so in the case of a woman it would be her father, grandfather, brother, son, etc.

    [8] Translator’s Note:

    Sh Ibn Baaz – rahimahullaah, was of the opinion that the face and hands of a woman are also her `awrah, therefore in the situation mentioned she would need to cover them by way of a niqaab and gloves.

  8. #8

    Delaying the prayers due to work, and then combining them all at night...


    Many workers delay Dhuhr and `Asr until night time, using as an excuse the fact that they are busy with their jobs, or their clothes are impure and not clean. What is your advice to them?

    Sh `Abdul-`Azeez Ibn Baaz:

    It is not allowed for the Muslim man nor woman, that they delay the obligatory prayers beyond their due times. Rather, it is an obligation upon every Muslim, man and woman who is sane and morally accountable, to perform the prayers in their correct times, in which ever way they are able to.

    Work is not an excuse to miss the prayer, likewise having impurities upon clothing, or clothes being dirty; none of this is an excuse.

    Prayer times should be set aside from work, and one should wash his clothes from impurities when the time for prayer comes, or instead change his clothes for ones free of impurities. As for mere dirt on one’s clothing, then it does not prevent someone from praying within those clothes, so long as that dirt does not contain any impurities [1], nor has a strong stench that would harm the other worshippers. So if the dirt causes harm to other worshippers due to the dirt itself or due to its stench, then here it would be binding upon the Muslim to either wash his clothing before prayer, or change into clean clothes, so that he would be able to perform the salaah with the jamaa`ah (congregation).

    (Combining the prayers) is permissible for the one who is considered excused (from performing them on time) in the Sharee`ah, such as the (severely) sick or the traveller. It is allowed for them to combine Dhuhr with `Asr, in either of the two times, and also Maghrib with `Ishaa, in either of the two times, as is authentically proven in the Sunnah from the Prophet – sallallaahu `alayhi wasallam. Similar to this is combining (between these prayers) during heavy rain and mud, which would cause hardship upon the people [2].

    - Translated by Yusuf McNulty
    - Fataawaa Muhim-mah Ta-ta`al-laqu bis-Salaah
    - Question no. 13, page 15-16

    [1] Translator’s Note:

    Sh Khaalid Ibn Dahwee adh-Dhafeeree – hafidhahullaah, said in his explanation of Kitaabut-Tahaarah from Manhajus-Saalikeen of Imaam as-Sa`dee, “Ahlul-`Ilm consider najaasah (impurity) as everything that has been made forbidden to use or touch, not due to any harm it would cause, nor due to its repulsiveness, nor due to its forbiddance (in and of itself).” [End of quote].

    [2] Translator’s Note:

    Regarding the issue of combining the prayers in jamaa`ah at the masjid, the Imaam and Faqeeh, Sh Muhammad Ibn Saalih al-`Uthaymeen – rahimahullaah, said in Fataawaa Arkaanil-Islaam (page.381-382): “… So whenever there is a pressing need for someone to combine the prayers, whether upon a journey or within their place of residence, they should combine. For this reason the prayers are combined (in jamaa`ah) due to heavy rain, which would otherwise make it hard for the people to come back to the masjid (for the next prayer). Likewise the people should combine if there was a severely cold wind during winter time, which would make it difficult for the people to come out to the masjid (for the next prayer).” [End of quote]


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