Monday, March 25, 2013

The Significance of Fulfilling the Needs of a Muslim


Hadith  36: The Significance of Fulfilling the Needs of a Muslim

By Imam An-Nawawi

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks is due to Allāh, the Lord of al-`ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam, is His Messenger

It was narrated on the authority of Abu Hurayrah (radiyallāhu’anhu) that the Prophet,    (Sallallāhu ‘alayhi wa sallam), said:        

"Whosoever relieves from a believer some grief pertaining to this world, Allāh will relieve from him some grief pertaining to the Hereafter.

Whosoever alleviates the difficulties of a needy person who cannot pay his debt, Allāh will alleviate his difficulties in both this world and the Hereafter.

Whosoever conceals the faults of a Muslim, Allāh will conceal his faults in this world and the Hereafter.

Allāh will aid a servant (of His) so long as the servant aids his brother.

Whosoever follows a path to seek knowledge therein, Allāh will make easy for him a path to Paradise.

No people gather together in one of the houses of Allāh, reciting the Book of Allāh and studying it among themselves, except that tranquility descends upon them, mercy covers them, the angels surround them, and Allāh makes mention of them amongst those who are in His presence.

Whosoever is slowed down by his deeds will not be hastened forward by his lineage."

[This was recorded by Muslim]

Background

In another version of the hadith on the authority of Abu Hurayrah (radiyallāhu’anhu), that the Prophet (Sallallāhu ‘alayhi wa sallam) said:

“A Muslim is the brother of a Muslim: he does not wrong him nor does he forsake him when he is in need; whosoever is fulfilling the needs of his brother, Allāh is fulfilling his needs; whosoever removes distress from a believer, Allāh removes from him a distress from a distressful aspect of the Day of Resurrection; and whosoever conceals the faults of a Muslim, Allāh will conceal his faults on the Day of Resurrection.” 

[Recorded by Imam Muslim and Imam Al-Bukhari]

The hadith indicates the obligations towards other Muslims are emphasised and the fulfillment of brotherhood is again stressed.

Lessons

1 - The Prophet (Sallallāhu ‘alayhi wa sallam) said: “Whosoever  relieves from a believer some grief pertaining to this world, Allāh will relieve from him some grief pertaining to the Hereafter.”

This is indicates that the reward of an act is of a similar nature to the act itself. Or the reward to the act is relevant to the act itself or from the same type. There are many hadiths that emphasize this principle. Grief or distress in this hadith means a great difficulty or hardship a Muslim is facing. In one version of the hadith, it is stated as “whosoever relieves” and in another version “whosoever removes”. There is obviously a difference between the two versions because “to relief” means to minimise the difficulty or distress, whereas “to remove” means to totally eradicate the difficulty or hardship.

Ibn Rajab (rahimahullāh) says: The one who successfully removes a grief or distress that a Muslim is encountering will be rewarded more than the one who helps and tries his best to minimise the consequences of a certain difficulty. This is natural because there are two different situations: The first one is related to the capacity of the person who is able only to minimise the distress. The other situation is not just a matter of capacity but also a willingness to do more to remove the distress totally.

Ibn Rajab (rahimahullāh) also emphasizes that we have to motivate Muslims to help others and to remove the distress or difficulties of one another.

The Prophet (Sallallāhu ‘alayhi wa sallam) says that the reward for the removal or relief of the distress of a Muslim will be rewarded by a removal of a similar distress or difficulty in the Hereafter.

Ibn Rajab (rahimahullāh) states the difference between the two situations where in the first one the hadith mentioned only the relief or removal of the distressful aspect of the Hereafter and not in this world. He says that not everyone is subject to such distress in this world - this is contrasted to al`iesar (unable to repay). He explains that since the difficulties of this life are incomparable to the distress aspects of the Hereafter which nobody can endure as it is beyond human capacity; Allāh Almighty reserves the reward for removing a distress of a distressful aspect of this life until the Day of Judgment.

2 - The Prophet (Sallallāhu  ‘alayhi wa sallam) said: “Whosoever alleviates the difficulties of a needy person who cannot pay his debt, Allāh will alleviate his difficulties in both this world and the Hereafter.”

Here, it is not wise or appropriate for a Muslim to demand his money back from a poor or needy Muslim who honestly cannot afford to pay him. He should either give him a chance until he is able to repay his money or forgive him. The first choice is an obligation because Allāh Almighty commands us to do so in Surah Al-Baqarah, 2:280: “And if someone is in hardship, then [let there be] postponement until [a time of] ease. But if you give [from your right as] charity, then it is better for you, if you only knew”. The second way of alleviation is that the person who is owed the money might forgive the borrower and try to help him not just by giving him more time but also by reducing the amount of money owed or forgiving him.

The Prophet (Sallallāhu ‘alayhi wa sallam) says in one of his great hadiths: "A man of the previous nations was very rich and people used to borrow money from him. Not only did he lend them money, which is indeed a good deed, but he also asked his sons to alleviate and forgive those who could not repay the money." The Prophet (Sallallāhu ‘alayhi wasallam) says that in the Hereafter Allāh Almighty will reward him and forgive his sins because of his generosity. Allāh Almighty says in Surah Al-Furqan, 25:26 that "It will be a very hard day for the disbelievers". This means that there is a situation where a person who is kind to those in need and Allāh Almighty will relief that person by rewarding him a great reward from Allāh's Mercy and Help.

3 - The Prophet (Sallallāhu ‘alayhi wa sallam) said: “Whosoever conceals the faults of a Muslim, Allāh will conceal his faults in this world and the Hereafter.”

Ibn Rajab (rahimahullāh) says that people can fall into two categories:

1.  Those that are not known for transgression or committing bad deeds. For these people, if by any chance they commit a mistake, it should not be revealed. On the contrary, it should be concealed and not even talked about.
2. Those who are very well known as transgressors or wrongdoers, and who even speak proudly about their shameful and sinful acts. Ibn Rajab (rahimahullāh) mentions that if there is a need to mention the qualities of these people, we should do so for the benefit of the Muslim community.

The statement in this hadith does not apply to the second category of people. The general rule that we derive from the hadith is that Muslims should not reveal the mistakes of their Muslim brothers to others. Some Muslims today take it as a topic for fun and entertainment to reveal the mistakes of others even on very minor issues. As Muslims we should refrain ourselves from such acts. Consequently, the reward will be that Allāh will conceal our faults from others. In this life we are subject to faults. If we do not conceal the faults of others, Allāh Almighty will put us in a situation where our faults will be exposed to other people and everyone will be talking about them. So the punishment is relevant or of the same nature of the act if it is a bad act.

Another thing that is also worth mentioning is the faults of the ulama' or scholars. Nowadays we can notice a very strange attitude coming from some seekers of knowledge who try to find out and reveal the mistakes of very well-known scholars. This sort of situation is even worse because they are revealing the mistakes of not just regular persons. If it is a matter of academic discussion or research, we should handle it in an appropriate way that upholds the status of our scholars.

4 - The Prophet (Sallallāhu ‘alayhi wa sallam) said: "Allāh will aid a servant (of His) so long as the servant aids his brother."

This is the statement of a principle. Before this statement, the Prophet, (Sallallāhu 'alayhi wasallam), gives us three examples of Allāh helping those who help others.

The Hadith indicates that we should not confine ourselves only to the needy but in all aspects. The Prophet (Sallallāhu 'alayhi wasallam) wants to convey to us that we should help our brothers in any way possible.

There are numerous forms of need, such as helping the blind to cross the street or any of the great and charitable acts that are mentioned in the Hadiths 25:

Abu Dzarr Al-Ghifari (Jundub bin Junadah) (radiyallāhu’anhu) reported that some of the Companions of the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam), said to him:

“O Messenger of Allāh, the rich have taken away all the rewards. They observe the solah as we do, and they keep the fasts as we do, and they give sadaqah (charity) from their surplus riches.”

Upon this the Prophet Sallallāhu ‘alayhi wa sallam said: “Has Allāh not prescribed for you (a course) by following whom you can also do sadaqah? Verily in every Tasbih (i.e. saying Subhanallāh) there is a sadaqah, every Takbir (i.e. saying Allāhu Akbar) is a sadaqah, every Tahmid (i.e. saying Alhamdulillah) is a sadaqah, every Tahlil (i.e. saying Lailaha illallāh) is a sadaqah, enjoining of good is a sadaqah, forbidding of evil is a sadaqah, and having sexual intercourse with your wife is a sadaqah.” They (the Companions) said: “O Messenger of Allāh is there reward for him who satisfies his sexual passion among us?”

Rasūlullāh (Sallallāhu `alayhi wasallam) said: “Tell me, if he were to devote it to something forbidden, would it not be a sin on his part? Similarly, if he were to devote it to something lawful, he should have a reward.”

[Recorded by Muslim]

And in the Hadiths 26:

Abu Hurayrah (radiyallāhu`anhu) reported that Rasūlullāh (Sallallāhu `alayhi wasallam) said:

“On every person's joints or small bones (i.e. fingers and toes), there is sadaqah (charity) every day the sun rises. Doing justice between two people is sadaqah; assisting a man to mount his animal, or lifting up his belongings onto it is sadaqah; a good word is sadaqah; every step you take towards solah is sadaqah; and removing harmful things from pathways is sadaqah.”

[Recorded by Al-Bukhari and Muslim]

The greater the help, it is the greater the reward. This is something that Muslims should take seriously because if we have a community which care about each other and help one another, then there would be no needy. This should be our attitude - we should seek to be motivated to offer our help at any time to our Muslim brothers.

5 - The Prophet (Sallallāhu ‘alayhi wa sallam) said: “Whosoever follows a path to seek knowledge therein, Allāh will make easy for him a path to Paradise."

Here we can find the encouragement of Islam in seeking and gaining knowledge. The knowledge seekers will be rewarded if the knowledge is beneficial to oneself as well as for the betterment of the Muslim community.

This statement of the hadith can be interpreted in three ways:

1.  Allāh will make it easy for the knowledge seeker to gain the knowledge that he is seeking.
2. Allāh will make it easy for the knowledge seeker so that he will benefit from the knowledge he is seeking. This means that he will benefit from the knowledge and this will lead him to enter Paradise. There are many people who seek knowledge but there are no blessings in the knowledge they seek. The crucial point here is the person should seek knowledge with good intentions.
3. For the one who seeks knowledge with good intentions, Allāh will safely help him go through the horrible incidents and situations on the Day of Judgment.

Ibn Rajab (rahimahullāh) classifies ‘ilm (knowledge) into two types:

1.  The outcome of knowledge is placed in the heart. That is the knowledge about Allāh and His attributes that implies fearing Allāh, glorifying Him, and loving Him.
2.  The knowledge that we merely memorise or speak about - without our hearts being influenced or affected. This means that if the person does not abide by the knowledge that he has already obtained, then he is in a very critical situation where the he may be subject to the punishment of Allāh.

6 - The Prophet  (Sallallāhu `alayhi wasallam) said: "No people gather together in one of the houses of Allāh, reciting the Book of Allāh and studying it among themselves, except that tranquility descends upon them, mercy covers them, the angels surround them, and Allāh makes mention of them amongst those who are in His presence."

Here the hadith implies a preferable act: to go to the masjid, to recite and study the Qur'an, or attending lectures. Ibn Rajab (rahimahullāh) says that this can be applied to all branches of knowledge and not just the Qur'an.

The hadith mentions four rewards for those who gather in the masjid:

1.    Tranquility - this is a great reward which includes relief from stress and being calm.
2.    The Mercy of Allāh over them.
3.    The angels surrounding them.
4.    Allāh making mention of them amongst those who are in His presence.

7 - The Prophet (Sallallāhu ‘alayhi wa sallam) said: "Whosoever is slowed down by his deeds will not be hastened forward by his lineage."

This indicates that doing deeds are the means of getting the rewards and that will lead a person to Paradise. Allāh says: "For all shall be judged against their actions". If the good deeds are not enough, the person's lineage or ancestry will not benefit him. This is because Allāh made rewards related to good deeds and not lineage. No ties of kinship will prevail amongst them: “So when the Horn is blown, no relationship wills there be among them that Day, nor will they ask about one another. [Surah Al-Mu'minun, 23:101]


Conclusion

 The Prophet (Sallallāhu ‘alayhi wasallam) said: “A Muslim is the brother of a Muslim: he does not wrong him nor does he forsakes him when he is in need; whosoever is fulfilling the needs of his brother, Allāh is fulfilling his needs.”

This version of the hadith starts by stating a great principle: Muslims are brothers - one will not harm another nor will he do injustice or fail him when he is in need. Then the hadith states a motivation factor: Whosoever is fulfilling the needs of his brother, Allāh is fulfilling his needs.

It can be taken as a motivation for helping other Muslims, especially those who are in need. We just need to imagine the situation of the ummah when we help each other and fulfill the needs of others. We will end up being a better society, with less needy people, and stronger social ties that will lead to the strength of the Muslim ummah at large.

Helping others is one of the central principles of Islam which is the positive contributions to society. The hadith highlight how helping another human being is a fundamental aspect of Islam. Muslims’ primary goal is to worship God, Allāh Almighty but this is done not only through rituals like solah and fasting but also through treatment of other people.

Consequently, based on this encouragement, whoever exerts efforts to help others achieve their needs; Allāh Almighty will ease his difficulties. These efforts will also be a reason for his safety on the Day of Judgment, provided that his intention is to seek the reward of Allāh Almighty.

And Allāh Almighty Knows best.

[Excerpted from “A Commentary on Hadith  36: "The Significance of Fulfilling the Needs of A Muslim", 40 Hadiths Of Imam NawawiBy Dr. Jamal Ahmed Badi, via IC Truth]


Monday, March 18, 2013

The Way A Latecomer Joining A Solah Jamā’ah


The Way A Latecomer Joining A Solah Jamā’ah

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam is His Messenger.

1 - The Way a Latecomer should join the Solah Jamā’ah with Calm and Dignity

I was late for solah jama’ah in which Imam is reciting Qur’an; Should I make it up silently or recite out loud?

As for the latecomer joining of Solah Jamā’ah, the sunnah is that to catch with whatever the part of the solah, not to hasten entering into it but doing it with calmness and dignity, even if when he hears the iqāmah. And whatever one miss, one makes it up at the end after the imam says the Taslim. This is the view of al-Shāfi’ie (rahimahullāh).

The evidence or dalīl is as the Prophet (Sallallāhu ‘alayhi wasallam) said: “If you hear the iqāmah then walk to the solah, and you must be calm and dignified, and do not hasten. Whatever you catch up with, do it, and whatever you miss, makes it up.” [This was narrated by Al-Bukhari, 636; Muslim, 602].

The hadith indicates that the latecomer who joins the solah with the imam is to catch whatever one manage to do it, with calmness and dignified without hasten it albeit being the first part of his solah when he hears the iqāmah. And whatever one miss, one makes it up at the end after the imam says the Taslim.

[See Al-Majmū’ By Al-Nawawi, 4/420]

On this basis, if the latecomer joins the imam in the second rak’ah of Solah Maghrib, then this rak’ah is the second for the imam and the first for this person who is praying behind him, then the third rak’ah for the imam is the second rak’ah for the person praying behind him. Then when the imam says the Salām, the person behind him should stand up and complete his solah, and this will be the third rak’ah for him, and he should recite Al-Fātihah silently in it.

 [Adapted from Islam Q&A (No: 23426): By Sheikh Muhammad Salih Al-Munajjid)]

2 – One can only Catch a Solah Jamā’ah if one catch up a rak`ah with the imām

If I join the solah in the Final Tashahhud, am I considered to have caught up with the solah in jamā’ah or not?

According to the Sunnah one can only Catch a Solah Jamā’ah if one catch up a rak`ah with the imām. Merely catching up with the Final Tashahhud or what comes before the Tashahhud, but not with the rak’ah, does not count or considered as having caught up with the Solah in jamā’ah. It has to catch the imam while in the position of ruku’.

The evidence or dalīl for this is the hadīth of Abu Hurayrah (radiyallāhu’anhu), who said that the Prophet (Sallallāhu ‘alayhi wasallam) said: “Whoever catches up with a rak’ah of the solah has caught up with the solah [jamā’ah].” [Narrated by Al-Bukhari in Al-Mawāqeet, Bāb Man Adraka Min Al-Solāh Rak’ah, 580; Muslim, Kitāb Al-Masājid, 607, Abu Dawud and classified as sahih].

[Excerpted from Islam Q&A (No: 6551)]


3 – The Way of Catching Up a Rak`ah With Imam

If one comes and joins the Solāh when the imam is standing up from ruku’, but he has yet to say the Takbir, does this counted as a rak`ah for him or not and why?


The Fuqaha’ hold to the view that whoever catches up with the imām in ruku’ has caught up with the rak`ah.

The evidence or dalīl is the Prophet (Sallallāhu `alayhi wasallam) said: ‘Whoever catches up with ruku’ has caught up with the raka`ah.’  [This was narrated by Abu Dawud and classified as sahih]

The Sahābah acted in accordance with it:

1 – ‘Abdullah Ibn Mas`ud (radiyallāhu`anhu) said: Whosoever does not catch up with the imām when he is ruku’ has not caught up with that rak`ah.” Its isnad is sahih.

2 – ‘Abdullah Ibn `Umar (radiyallāhu`anhu) said“If you come when the imām is ruku’, and you put your hands on your knees before the imām stands up, then you have caught up (with that rak`ah).” Its isnād is sahih.

3 - Zayd Ibn Thabit (radiyallāhu`anhu) said: Whoever catches up with the rak`ah before the imām raises his head from ruku’ has indeed caught up with the rak`ah.” Its isnād is jayyid.

This to indicate that if a person joins when the imām is the state of ruku’, only one of the following three situations will applies:

1. He says Takbirat Al-Ihram: “Allahu Akbar (Allah the Greatest)” to commence the solah whilst standing, then he ruku’ whilst the imam is still ruku’. In this case he has caught up with the rak`ah with the imām.

2. He says Takbirat Al-Ihram whilst the imām is ruku’, but he ruku’ after the imām has stood up from ruku’. In this case he is not counted as having caught up with the raka`ah with the imām, and he has to make up the solah.

3. He ruku’ straightaway without saying Takbiratul-Ihram. In this case his Solāh is invalid, because he has omitted one of the pillars or essential parts of the Solāh, which is Takbiratul-Ihram.

[Al-Mughni, 1/298]

[Excerpted from Islam Q&A (No: 22155)]

4 - They Way of catching up with the imam when he is  in ruku’?

If I enter the masjid and the imam is ruku’, and if I ruku’ with him will that rak’ah count for me, even though I have not recited Al-Fātihah? Should I say one Takbīr or two?

4.1 - One should ruku’ with him, when the Imam is in Ruku'..

If a person enters the masjid when the imam is ruku’, he should ruku’ with him, and his will have caught up with the rak’ah if he joins the imam when he is ruku’, even if he did not ruku’ fully until after the imam stands up. Imam Abu Dawūd (rahimahullāh) said: I heard Ahmad (rahimahullāh) was asked regarding a man who catches up with the imam when he is in ruku’; he begins with Takbīratul Ihram and ruku’, and then the imam stands up. Ahmad (rahimahullāh) said: If he placed his hands firmly on his knees before the imam stood up, then he is considered to have caught up with the rak’ah. 

[See: Masā’il Al-Imām Ahmad by Abu Dawūd, p. 35; Hāshiyat Al-Rawd, by Ibn Qāsim, 2/275; Al-Majmū, 4/215]. 

Then he should be at ease in ruku’, and rise from ruku’, and follow his imam. 

Shaykh Ibn Baaz said: If a person catches up with the imam when he is ruku’, that rak’ah counts for him, even if he does not say the Tasbīh until after the imam has stood up. [Majmū’ Fatāwa Ibn Baaz, 11/245-246]

4.2 - One Takbīr is sufficient, i.e., The Opening Takbīr

If he catches up with him when he is ruku’, then one Takbīr is sufficient, i.e., The Opening Takbīr counts for the Takbīr of Intiqal for ruku’ too. That was narrated from Zayd Ibn Thābit, Ibn ‘Umar, Sa’eed, ‘Ata’, Al-Hasan and Ibrāhīm Al-Nakha’ie. It was also the view of the four imams: Abu Hanīfah, Mālik, Ash-Shāfi’ie and Ahmad. Abu Dawūd said: I said to Ahmad: What if I catch up with the imam when he is ruku’? He said: One Takbīr is sufficient for you. [Masā’il Al-Imam Ahmad, P. 35]

That is because the time for ruku’ is usually too short to combine two Takbīrs, and it is suffice combining two acts of worship of the same type in the same place. The intention to ruku’ does not cancel out the intention to start solah. So, The Pillar or Essential Part, namely the Opening Takbīr, overriding namely the Takbir Intikal for ruku’, just as Tawāf Al-Ifādah suffices for the Farewell Tawāf if it is done last of all. 

[See Al-Mughni, 2/183; Al-Qawā’id by Ibn Rajab, number 18]

If a person can say two Takbīrs, one for commencing the solah and one for ruku’, that is better. Abu Dawūd said: I said to Ahmad: Is the saying of two Takbīrs dearer to you? He said: If he says two Takbīrs there is no dispute on the matter. [Masā’il Al-Imam Ahmad, p. 35] 

Shaykh Ibn Baaz (rahimahullāh)said: It is better and more on the safe side to say Takbīr twice, once for starting the solah, which is a pillar or essential part of the solah which must be done when he is standing, and the second time for ruku’ when he starts to ruku’. If he fears that he may miss the rak’ah, then The Opening Takbīr will suffice according to the more correct of the two scholarly opinions, because they are two acts of worship being combined at the same time and the greater will suffice for the lesser. And this rak’ah will count according to the majority of scholars. [Majmū’ Fatāwa Ibn Baaz, 11/244-245]

The one who is joining the solah has to say The Opening Takbīr standing. If he says it whilst leaning forward to ruku’, it is not valid. 

Imam An-Nawawi (rahimahullāh) said : If a person catches up with the imam when he is ruku’, he should say The Opening Takbīr standing, then say the Takbīr of Intiqal for ruku’ as he is leaning forward to ruku’. If he says some of The Opening Takbīr when he is not standing upright, then his solah does not count as an obligatory solah, with no difference of opinion among the scholars on this point; it also does not count as a nawafil solah, according to the correct view. [Al-Majmū’ (4/111)] 

It is essential to say The Opening Takbīr when standing straight, before leaning forward, because if a person leans forward when saying The Opening Takbīr, he will have said The Opening Takbīr when he was not standing straight, and The Opening Takbīr must be said when standing straight.

4.3 - That rak’ah counts for him even if he does not recite Al-Fātihah

If he ruku’ with the imam, that rak’ah counts for him even if he does not recite Al-Fātihah. This is the view of the majority and it is the correct view, in sha Allah, because the Prophet (Sallallāhu ‘alayhi wasallam) said to Abu Bakrah (radiyallāhu’anhu), when he came to the Prophet (Sallallāhu ‘alayhi wasallam) when he was in ruku’ and he ruku’ before he reached the row. He mentioned that to the Prophet (Sallallāhu ‘alayhi wasallam)   and Rasulullah (Sallallāhu ‘alayhi wasallam) said: “May Allāh make you more keen, but do not do it again.” [Narrated by Al-Bukhari, 783] 

The point here is that if catching up with ruku’ did not count as catching up with the rak’ah with the imam, the Prophet (Sallallāhu ‘alayhi wasallam) would have told him to make up that rak’ah in which he did not catch up with the recitation, but it was not been reported from him. This indicates that the one who catches up with ruku’ has caught up with the rak’ah.

[See: Silsilat Al-Ahādīth Al-Sahīhah, P. 230]

Al-Shawkāni (rahimahullāh)said: Similarly the Prophet (Sallallāhu ‘alayhi wasallam) told the one who joins the solah to do what the imam does, and it is known that this cannot be done unless he ruku’ with his imam. If he starts to recite Al-Fātihah, he has caught up with the imam in a state where he is not doing what his imam does, so he has disobeyed the command to follow the imam. [‘Awn Al-Ma’būd, 3/157]

With regard to the evidence for it being obligatory to recite Al-Fātihah in solah, this is general in meaning and includes the one who joins the solah late and the one who does not join the solah late. This hadīth specifically indicates that the obligation to recite Al-Fātihah is waived for the one who catches up with his imam when he is ruku’, so this hadīth makes an exception from the general meaning of the other ahādīth.  

[See Majmū’ Al-Fatāwa, 23/290]

The recitation of Al-Fātihah is waived for the person observing solah following an imam in two cases: 

1 – If he catches up with the imam when he is ruku’
2 – If he catches up with the imam just before he ruku’, and he cannot complete the recitation of Al-Fātihah 

[See:  Ahkām Hudūr Al-Masājid (p. 141-143)].

[Excerpted from Islam Q&A (No: 75156)]


In a hadith from  ‘Abdullah bin Mas‘ud (radiyallāhu‘anhu) who reported: The Prophet (Sallallāhu ‘alayhi wasallam) used to supplicate: Allāhumma inni as ‘alukal-Huda, Wat-Tuqa, Wal-‘Afafa, Wal-Ghina (O Allāh! I beseech You for Guidance, Piety, Chastity and Contentment).” [Muslim]. 

This du’a contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allah), chastity and sufficiency.Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the prayer of the Prophet (Sallallahu ‘alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

And Allāh Almighty knows best.