Qibla and Place of Prayer
1,358 questions
Does the worshipper's I'tikaf become void if he leaves his place of seclusion to awaken his family for Suhoor because there is no one else to do so?
Is the forefinger raised and moved between the two prostrations when supplicating, as in the Tashahhud, and is this statement, which was attributed to Sheikh Ibn Uthaymeen but not mentioned by him in "Ash-Sharh Al-Mumti‘", acted upon?
Is the breaking of an oath considered to have occurred, and does it necessitate an expiation, if a person prayed forgetfully in a room where he had sworn not to pray, and then continued his prayer after remembering during it, interpreting that prayer takes precedence over the oath?
Is it permissible for someone who has reserved a place in the first row after Maghrib prayer to leave and then return to it, and is his action considered stepping over people's necks?
Is the remembrance for leaving the mosque recited after leaving the prayer area?
Is it permissible for me to pray Qiyam while on the bed?
What is the ruling on raising the voice during the call to prayer (adhan) in a way that harms worshippers and others, and do the hadiths (prophetic narrations) regarding raising the voice for the adhan apply to the adhan within a building rather than in a mosque?
Is it permissible to smoke and pray in a prayer room designated in the office, but some colleagues do not adhere to that and smoke in it?
What is your Eminence's opinion regarding the prayer of a discerning child in the first row, and should he be sent away to the back rows?
- Is it permissible for someone who wants to pass in front of a worshiper to place a sutrah for him and then pass in front of him, or to ask another person to place his hand or foot as a sutrah? - If I am a sutrah for someone praying behind me, is it permissible for me to move right or left, and would that be considered passing in front of him? - Is it permissible for me to stand in front of a person praying to be a sutrah for him? - Is it permissible for me to extend my hand to take something located on the other side of the worshiper?
Is the prayer valid if the worshiper does not place his hands at the shoulders or ears when rising from bowing, and then corrects the posture after remembering?
What is the correct saying between the two sayings for determining the time of Dhuhr, and does it begin when the eastern edge of the sun's disk crosses the meridian line, or when a person's shadow becomes equal to the length of his sandal strap, and is leaving the Dhuhr prayer in congregation because of that correct?
Is it possible to pray on time without the need for making up the prayers (qada'), despite the release of drops of urine after urinating due to an enlarged prostate, and the inability to shower or change clothes every time?
Is the mere intention for ablution or prayer sufficient, or must the intention be specified for the removal of ritual impurity and the permissibility of prayer, or for performing the current obligatory prayer?
Where should a worshiper look during prayer when bowing, prostrating, and reciting the Tashahhud, similar to looking at the place of prostration while standing?
How can a girl determine her desire to marry a specific person, especially if she did not feel attracted to him at the first meeting, and is she obligated to marry him despite a lack of enthusiasm?
If I pray and my breath smells bad, is my prayer valid?
Is it permissible to delay a boy who is advanced for the first row in prayer so that an adult man may pray in his place?
Is allocating a specific place in the mosque for prayer considered Sunnah?
Does Shawkani's statement regarding the invalidity of prayer due to impurity include impurity on the body, clothes, and place of prayer, and is the prayer of one who has experienced pre-seminal fluid discharge and has not washed his penis invalid?
Is it wrong to pray while wearing shoes?
Is it permissible for a worshiper to place his shoe in front of him as a sutra?
How can the different narrations in the three hadiths regarding the change of Qibla be reconciled—the hadith of Al-Bara' ibn 'Azib in Bukhari, and the hadith of Anas ibn Malik and 'Abdullah ibn 'Umar in Muslim—concerning the time and place of informing the worshippers and their state during prayer? And do these narrations describe separate incidents or a single incident?
Is it permissible to pray Isha after Tarawih, and is it permissible to pray Tarawih before Isha?