Prayer Times
1,540 questions
Is it permissible for a woman to refuse her husband's intimacy if that might lead him to commit a grave sin, such as missing the Fajr prayer due to not performing ghusl before Fajr, given her awareness of the angels cursing a woman who refuses her husband?
Is it permissible to perform prayers as make-ups due to the short time between prayers in winter and the difficulty of reconciling them with performing surgical operations?
Is it permissible to vocalize during the supererogatory Maghrib or Fajr prayer if a man prays with his wife, or are the supererogatory Fajr, Maghrib, and Isha prayers not to be vocalized?
What is the estimated duration in hours for the portion of the Hadith: "He left her in the early morning after he had prayed Fajr, while she was in her prayer place, then he returned after the forenoon had advanced"?
Is it better to begin the night prayer (Qiyam al-Layl) with two short rak'ahs, despite this contradicting the description given by Lady Aisha (may Allah be pleased with her) regarding the prayer of the Prophet (peace and blessings be upon him), and in the absence of textual evidence for it?
Is the fast of one who relies on Umm Al-Qura's timing, which is ten minutes later than Al-Qunfudhah's new timing, valid, or is it considered abstaining after the Adhan?
What is the standard for dealing with prayer times when visiting relatives? Does going to the mosque give the impression that commitment is difficult? And when can one take concessions while maintaining steadfastness in religion?
Is it obligatory for those led in prayer (ma'mumeen) to raise their voices when saying "Ameen" behind the Imam during the Qunut supplication in times of calamity, or is it sufficient to say it silently? And is the Imam entitled to reprimand them for not raising their voices in doing so?
Do devils enter mosques?
How can prayer times be determined (especially the sun's decline) by knowing the hours, and what is the duration in hours between the Adhan and prayers in summer and winter?
Is it necessary to change sanitary pads soiled with vaginal discharge before performing ablution (wudu'), and is it necessary to ensure there are no discharges in the vulva before performing ablution, knowing that these discharges and gases increase during prayer times?
Is it permissible for one to sometimes pray as a resident (without combining or shortening prayers) and at other times combine and shorten prayers, or must one adhere to a single opinion?
Is it permissible to pray on behalf of an incapacitated mother at certain times?
Is raising the index finger upon completing tasbeeh, tahmeed, and takbeer established when saying "La ilaha illallah"?
Is the method of seeking aid (Istighatha) valid by gathering people in an open area, with scholars sitting at the forefront, seeking Allah's forgiveness (Istighfar) and aid (Istighatha) from Him, when there is a tribulation (fitna) affecting the subjects and Muslims?
If one intended to pray Dhuhr in conjunction with Asr (Jam' al-Taqdim), then the Maghrib call to prayer was made before commencing the Asr prayer, should Asr be prayed as a timely performance (ada'an) or as a make-up (qada'an)?
What is the ruling on some worshippers saying, "Peace be upon us and upon the righteous servants of Allah" immediately after the tasleem at the end of prayer?
What is the ruling on ritual purity for prayer when there is vaginal discharge and a slight, unclear emission of wind during prayer times?
What is the wisdom behind the dislike or prohibition of delaying the Fajr prayer until after sunrise?
Are the prayers and fasting of those who combine the Maghrib and Isha prayers, delay the Tarawih prayer until the time of Isha, and follow the Turkish calendar for Fajr, valid?
Is it permissible to perform the Istikhara prayer during times when prayer is prohibited?
What is the ruling on a pregnant woman in her final months combining and shortening prayers?
Is it legislated to say "Allahu Akbar" after the prayer, or is it sufficient to say "Astaghfirullah" three times, and is saying "Allahu Akbar" aloud after the prayer a confirmed Sunnah?
Is it permissible to adopt the view of the Malikis that it is not obligatory for a woman with perpetual discharge to perform ablution for every prayer, knowing that my condition with vaginal discharge is as described in "Al-Insaf": "And even if the discharge is frequent, and varies in occurring earlier or later, and in scarcity or abundance, and is present sometimes and absent other times, and she does not have a consistent pattern of continuous flow, nor of interruption; then this is like one whose habit is continuous flow according to the companions," and that performing ablution for every prayer is difficult for me?