salam brothers and sisters.
i am pround of you, cuz i don t have enough courage `` or iman `` to do like you. but I think that there is things to consider for praying and place to pray.
i am trying to post some Fatwa`` answer of question `` about where to pray.
here are some Fatwa and you can go to
http://www.islam-qa.com/index.php?ref=2063&ln=eng&txt=place to pray
and type a keyword and you incha allah you will get huge quantity of information.
Question:
Is it permissible for us to pray in a place where there are images and we are not able to destroy these images?
Answer:
Praise be to Allaah.
It is OK to pray there, especially if these images are something that may be stepped on, such as images on mattresses or other images that may be walked on and stepped on. This is OK, as was clearly stated by Shaykh al-Islam Ibn Taymiyah. But if the pictures are in front of you when you face the Qiblah, this is makrooh, but the prayer is still valid, in sha Allaah, and that is OK. If you can find a place where there are no images, that is better, but if you cannot, and you pray (in the place where there are images), the prayer will be valid and there will be no sin on you. And Allaah knows best.
Question:
A man has an apartment in which there is a bookstore containing copies of the Holy Qur’aan. But there is a sewage pipe which passes beneath this apartment. Is it permissible to pray and recite Qur’aan there or not? Please advise us, may Allaah reward you with good.
Answer:
Praise be to Allaah.
There is nothing wrong with this so long as (the apartment) is separate (from the pipe). Al-Imaam al-Muwaffaq, the author of al-Mughni and of al-Sharh al-Kabeer, said: It is permissible to use the area above the roof of the pipe and similar places, because the pipe is beneath and there is a roof over it. It is not allowed to pray in toilets and similar places, but according to the correct view, it is permissible to pray and read Qur’aan on the roof over them, as we have stated above. Some scholars said that it is not permissible to do that, but the correct view, in sha Allaah, is that it is OK. And Allaah knows best.
Question:
As-salamu alaikun,
I would like to know if there is any verdict concerning sleeping after fajr salat? (subuh)
Shukran. Jazakukmul-lahu khairan.
Answer:
Praise be to Allaah.
As far as a person’s sleeping after praying Fajr is concerned, no text (of Qur’aan or hadeeth) has been reported to indicate that this is prohibited, so the general principle applies (i.e., everything is permitted except that which has been expressly forbidden).
But the practice of the Prophet (peace and blessings of Allaah be upon him) and his Companions after praying Fajr was to remain sitting in the place where they had prayed until the sun rose, as is reported in Saheeh Muslim (1/463) in the hadeeth of Sammaak ibn Harb, who said: “I asked Jaabir ibn Samurah, ‘Did you used to sit with the Messenger of Allaah?’ He said, ‘Yes, frequently. He would not get up from the place where he had prayed Subh until the sun rose. When the sun rose, he would get up. They used to talk about things that had happened during the Jaahiliyyah, and they would laugh and smile.’”
Also, the Prophet (peace and blessings of Allaah be upon him) asked his Lord to bless his ummah in the mornings, as is reported in the hadeeth of Sakhr al-Ghaamidi, who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “O Allaah, bless my ummah in the mornings.’ Whenever he sent out troops or an army, he would send them at the beginning of the day.’” Sakhr was a trader, and he used to send out his caravans at the beginning of the day, and he did well as a result and made money.” (Reported by Abu Dawood, al-Tirmidhi and Ibn Maajah, with an isnaad in which there is some jahaalah (i.e., one narrator is unknown); corroborating evidence is to be found in a hadeeth narrated by ‘Ali, Ibn ‘Umar, Ibn ‘Abbaas, Ibn Mas’ood and others, may Allaah be pleased with them all.)
For this reason some of the salaf disliked the idea of sleeping after Fajr. Ibn Abi Shaybah reported in his Musannaf (5/222, no. 25442) with a saheeh isnaad from ‘Urwah ibn al-Zubayr that he said: “Al-Zubayr used to forbid his children to sleep in the morning.” ‘Urwah said: “I do not hear of any man who sleeps in the morning, but I lose interest in that person.”
In summary then, people should make the most of this time which can bring many benefits in this world and in the Hereafter, but if a person sleeps at this time to gain strength to do his work, there is nothing wrong with this, especially if it is not easy for him to sleep at any other time of the day. Ibn Abi Shaybah reported in his Musannaf (5/223, no. 25454) from the hadeeth of Abu Yazeed al-Madeeni who said: “Umar came to Suhayb one morning and found him sleeping, so he sat down until he woke up. Suhayb said: ‘The Ameer al-Mu’mineen is sitting in his place and Suhayb is sleeping!’ ‘Umar said to him: ‘I did not like to disturb your sleep that could be beneficial for you.’”
As for sleeping after ‘Asr, this is also permitted; there is no saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him) to indicate that sleeping at this time is prohibited.
As for the words, “Whoever sleeps after ‘Asr and loses his mind as a result has no-one to blame but himself,” which are attributed to the Prophet (peace and blessings of Allaah be upon him), this is a false hadeeth and there is no proof that these words were uttered by the Prophet (peace and blessings of Allaah be upon him). See: Silsilat al-Da’eefah, no. 39.
And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
