Dar al-Ifta Ahl al-Sunnah
Mufti Muhammad Qasim Attari
When does a masbūq recite thanāˈ?
Question: What do the scholars of Islam say regarding the following: if someone joins a sirrī congregational salah after the first unit, when will he recite thanāˈ? Does he recite it as soon as he joins or when he makes up the missed units? Similarly, when someone joins the third or fourth unit of a jahrī congregational salah, what is the ruling regarding recital of thanāˈ?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
Answer: If a masbūq (he who joins an imam in salah after missing one or more units) joins the imam in any unit of a sirrī salah (a salah in which Quranic recitation is done quietly), or joins the qiyām of the third or fourth unit of a jahrī salah (a salah in which Quranic recitation is done aloud in the first two units yet quietly in the third and fourth units); such a person will recite thanāˈ as soon as he joins. This is to ensure thanāˈ سُبْحَانَک اللّٰھُمَّ is recited in its correct place before other actions of salah are performed.
When a masbūq joins salah, this is the beginning of his salah in reality, whilst it is the final part of the salah with regards to Islamic law. The units he makes up after the imam completes salah are initial parts of his salah with regards to Islamic law, but it is salah’s final section.
Jurists kept reality in mind when it comes to the recital of thanāˈ. In other words, when a masbūq joins salah, it is considered the beginning of salah for him. When he makes up any missed units, they are regarded as the final stages. Due to the absence of any preventing factors, he can recite thanāˈ as soon as he joins salah.
When a masbūq has recited the thanāˈ in the beginning then stands to make up the missed units; according to the correct opinion, he is not required to recite it again. This is because jurists have only permitted a masbūq to recite thanāˈ when he begins to make up missed units, if he is unable to recite it at the beginning.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
Writing names on an iḥrām and holy words on a hat
Question: What do the scholars of Islam say regarding the following:
1. Nowadays, some people have their names threaded on their iḥrāms. Is this permissible? If ḥajj or ʿumrah is performed with this iḥrām, is it necessary to pay kaffāra?
2. Some hats have holy words written on them, like ماشاء اللہ. What is the ruling of writing these words and wearing such a hat?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
Answer: Letters and words are from the matters Islamic law commands us to honour and respect. They must be respected, regardless of whether the letters are joined or separate, written with ink or thread, and no matter the language. Islamic law also commands us to respect them in every instance, and if holy words are written, respect for them increases.
Writing on something that is disrespected or can be disrespected in the future; this is prohibited and makruh. This is why jurists رَحِمَهُمُ الـلّٰـهُ clearly prohibited the writing of Quranic verses, Allah’s name etc. on walls, prayer mats, and other places said writing may be disrespected.
For this reason, one should refrain from writing his name or holy words on an iḥrām or hat, as sometimes they are placed on the floor and even taken to the bathroom. When washed, the water from them flows through drains and other disrespectful places, and the writing on the iḥrām goes under the body when sitting or lying down.
If ماشاء اللہ is written on the front part of the hat, the feet of the worshipper in front of you will be next to it when you prostrate. The disrespect in all these scenarios is clear, and even if precautions are taken, there is still strong possibility of dishonouring them. The ruling is to avoid this, but there will be no expiation for wearing such an iḥrām, as writing with thread does not necessitate this.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
Should the masbūq make up missed units after the first salam or second?
Question: What do the scholars of Islam say regarding the following: when the masbūq joins salah and the imam concludes it, when should the masbūq stand to make up the missed units? After the first salam or second?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
Answer: The masbūq should make up what he missed after the imam performs the second salam, once he is certain the imam is not performing sajdat al-sahw (prostration of forgetfulness).
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
Eating and drinking with the left hand
Question: What do the scholars of Islam say regarding the following: since childhood, we were told to eat and drink with the right hand, and it is prohibited to eat with the left hand. What is the ruling regarding this? Is it wājib to eat with the right, and is it haram to eat with the left?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
Answer: Eating and drinking with the right hand is from the etiquettes of eating. This is the practise of the Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم, and he صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم commanded us to do the same. He prohibited us from using the left hand for this purpose and declared doing such to be an action of Satan.
Although eating and drinking with the left hand without a valid excuse is not a sin or forbidden, it opposes the Sunnat-e-Mustahabba and is disliked by Islamic law. If it is impossible to eat with the right hand because it is amputated or paralysed, there is no harm in eating with the left.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
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