Dar al Ifta Ahl al-Sunnah
Mufti Fuzayl Raza Attari
1. Will the latecomer perform a prostration of forgetfulness already performed by the imam?
Q: What do the scholars of Islamic law say concerning the following: An imam performed the prostration of forgetfulness and then sat in tashahhud. At this point a latecomer joined the congregation. Is that prostration of forgetfulness necessary upon him too, when no instance of forgetfulness befalls him in any missed units he subsequently makes up?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
A: In the scenario asked about, the prostration of forgetfulness will not be necessary upon this latecomer. The reason for this is that no instance of forgetfulness occurred to him and from the perspective of following the imam, he was not in the following of the imam at the time of both prostrations, and the following of the imam is binding in that which the follower performs with him. This is the reason why when a person catches the imam in the second prostration of sajdat as-sahw, he must perform it behind him, but making up the first prostration is not necessary upon him.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
2. Leaving the abode of residence and going to a city within the traveling distance
Q: What do the scholars of Islamic law say concerning the following: I was staying in a town about 200 km from my ancestral abode with the intention of residence. Only four days had passed when I needed to travel to a nearby town, withing the traveling distance, for two days. In this situation, during these two days and after returning, would I have had to offer prayer in its full form or shortened?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
A: When a person classified as a traveller by Islamic law forms an intention to stay in a town or village for 15 days, that place become an abode of residence for him. After that, until he returns to his original abode or adopts another abode of residence, if it is less than the traveling distance, or he does not set off on a journey upon which Islamic law necessitates shortening of prayers, he will remain a resident and offer prayer in full.
In the scenario mentioned in your question, when you intended to stay in that town for 15 days, it became your abode of residence. Thereafter, as your travel from your abode of residence to the other town is not a journey upon which Islamic law necessitates shortening of prayers and you are merely staying there for two days and not 15 days, your abode of residence is not nullified by it. Therefore, you will remain a resident. During these two days and after returning, you will offer prayers in full.
Note: In the mentioned scenario, the ruling of offering prayer in full is when you really do have an intention of remaining in one place for 15 days and afterwards the need arises for you to go somewhere. If you already know that after four days you will have to go elsewhere for some task and stay there for at least one night, then this place will not be an abode of residence for you and you will have to shorten prayers in both places. This is because according to the explicit statements of the jurists, it is necessary to have the intention of staying at a place for a complete 15 days for it to become an abode of residence. Here, an intention of 15 days means an intention of remaining for 15 nights, as staying at night is considered in relation to residency. Even if there is an intention of going elsewhere during the day, that will not affect it when that place is less than the travel distance recognised by Islamic law. If there is an intention to spend even one night elsewhere, even if that place is less than the travel distance, it will not become an abode of residence and it will be necessary to shorten prayers.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
3. Carrom board etc., loser paying fees for all other participants
Q: What do the scholars of Islamic law say concerning the following: In carrom board and billiards clubs, etc., some people play with the condition that the loser will pay the fees for all others. Does this fall under gambling?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
A: Such an agreement, where there is a condition from both sides and there is a threat of losing one’s money in the scenario of losing and hope of gaining another’s wealth in the scenario of winning, is called gambling. If you analyse the scenario presented in the question in light of this, then although apparently, there is only the possibility of loss of one person’s money and the others not receiving anything in terms of money, however this is also gambling because although money is not received, the money which was necessary upon them for participating in the game will be paid on their behalf by the loser. This will also be considered gaining another’s wealth. Therefore, this scenario also falls within gambling. Gambling is severely prohibited and a major sin, which must be avoided.
Furthermore, even if the scenario of gambling did not exist in this, i.e., each person paid his own fees, even then, carrom board, billiards, etc., and such games, which are devoid of religious and worldly benefit and played for mere amusement, are futile and forbidden. The playing of such games has been prohibited in noble Aḥādīth.
Note: It should be remembered that taking fees for such an activity, which is devoid of purpose and benefit according to Islamic law, is forbidden. It has become clear that there is no worldly or religious purpose in carrom board and billiards, etc., rather these are played for mere amusement. Therefore, alongside the forbiddance of playing such games, opening clubs for such activities and taking fees for such amusements is also impermissible. It is necessary to avoid it.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
4. Reciting the supplication written on a wall in a funeral prayer
Q: What do the scholars of Islamic law say concerning the following: What is the ruling if a person recites the supplication in a funeral prayer by reading it written on a wall in front of him?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
A: According to the principles of Islamic law, if a woman stands adjacent to a man in prayer, then if certain conditions are present, apart from the funeral prayer, the prayer will be invalidated. Funeral prayer will not be invalidated. Apart from this one matter, those things that nullify other prayers also invalidate the funeral prayer. As reciting the supplication by looking at it is تعلم من الغیر, i.e., it falls within learning and normal prayers are invalidated by it, the funeral prayer will also be nullified by it.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
Comments