What do You do if You are Doubtful Whether You Made One or Two Prostrations in a Rak’ah? – Shaikh Bin Baz

بسم الله الرحمن الرحيم 
⏩ What do You do if You are Doubtful Whether You Made One or Two Prostrations in a Rak’ah? – Shaikh Bin Baz
Question : A man is doubtful in his prayer in any rak’ah. He does not know if he made one or two prostrations. What is required from him? Does he make the prostration of forgetfulness? And when is this prostration of forgetfulness performed in this situation: is it before or after the Tasleem? What do you advise the one who has a lot of doubts and satanic whispers in his prayer? May Allah reward you
Answer : “If his doubt arises after the prayer, that is: after the Tasleem (salutations), this the doubt arises, then in this case, his prayer is valid and there is no prostration of forgetfulness. As for if the doubt was in the prayer, then he does the prostration and builds on certainty. If he is doubtful whether he performed one or two prostrations, then he performs the second prostration, whether it be the first, second, third, or fourth rak’ah. He does the prostration of forgetfulness before the Tasleem. If he prostrates after the tasleem, then there is no harm, but prostrating before the tasleem is better.
As for if his doubt is after the prayer and after he finished, then the doubt arises, then this is from satanic whispers. Do not turn towards it. Doubt after prayer does not affect [it]”
[http://www.binbaz.org.sa/fatawa/4485 ]
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan
🔗 http://darussaafi.com/?p=4094

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Holding the mushaf in Taraaweeh 

Holding the Mushaf In the Taraweeh
It is allowed for the Imam to hold the mushaf while in Taraweeh.
The proof for that is the following narration:
 وكانت عائشة يؤمها عبدها ذكوان من المصحف 
Aisha (may Allah be pleased with her) used to be led in prayer by her servant Dhakwaan from a Mushaf [Reported by Bukhari in Mu’allaq form. Reported with a connected chain by Ibn Abi Dawood in Kitab al-Masaahif (no. 792) and others. The checker of the book, al-Waa’idh, graded it Saheeh (pg. 657)]
While it is allowed, it is better for him to recite from what he has memorized even if he repeats it again and again.
 عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ «أَنَّهُ كَانَ يَكْرَهُ أَنْ يَقْرَأَ الرَّجُلُ فِي الْمُصْحَفِ فِي صَلَاتِهِ إِذَا كَانَ مَعَهُ مَا يَقُومُ بِهِ لَيْلَهُ، يُكَرِّرُهُ أَحَبُّ إِلَيَّ
On the authority of Sa’eed al-Musayyib rahimahullah who said: that he disliked that a man read from the Mushaf in the prayer if he has [memorized] what he can recite in the night prayer. Repeating [what he has already memorized] is more beloved to me”
[Reported by Ibn Abi Dawood (no. 814) in Kitab al-Masaahif and others. The checker of the book, al-Waa’idh, graded it Saheeh Li Gharihi (pg. 663)]
This is because it is closer to the Sunnah of the Prophet (ﷺ) and decreases the movements needed when putting the Mushaf down and carrying it again.
As for the one behind the Imam, it is not allowed for him/her to hold the mushaf. The Scholars have ruled against it. The fatwa of Shaikh Bin Baz rahimahullah on this issue can be seen here: http://alifta.com/Search/ResultDetails.aspx?languagename=en&lang=en&view=result&fatwaNum=&FatwaNumID=&ID=1898&searchScope=14&SearchScopeLevels1=&SearchScopeLevels2=&highLight=1&SearchType=exact&SearchMoesar=false&bookID=&LeftVal=0&RightVal=0&simple=&SearchCriteria=allwords&PagePath=&siteSection=1&searchkeyword=104111108100105110103#firstKeyWordFound
The only exception is for the one who is correcting the Imam.
The proof is:
كان أنس يصلي وغلامه يمسك المصحف خلفه فإذا تعايا في آية فتح عليه
Anas ibn Malik radiallahu anhu used to pray and his servant used to hold the Mushaf behind him. If he got stuck in a verse, he used to correct him”
[Reported in Musannaf Ibn Abi Shaybah with a Saheeh chain]
And Allah Knows Best

Faisal Ibn Abdul Qaadir Ibn Hassan

Abu Sulaymaan

One must stop talking when the Imam is speaking, not necessarily after the adhan or when he gives Salam

The Scholars mention that one must stop talking when the Imam is speaking, not necessarily after the adhan or when he gives Salam.
Shaikh Ibn ul-‘Uthaymeen rahimahullah said:
“The silence is obligatory in the condition the Imam is giving the khutbah. So what is before the khutbah, even after the Imam comes, it is not obligatory to be silent. And between the two khutbahs, it is not obligatory to be silent” [Sharh Saheeh Bukhari (3/555)]
Shaikh Yahya ibn Ali al-Hajoori hafidhuhallah said: 
” Chapter: Speaking when the Imam sits after the Salam and between the two khutbahs and after completing the Khutbah is allowed
…The Khutbah includes recitation of the something from the Quran. As for during the silence of the Khateeb when he sits after the Salam or when he is sitting between the two khutbahs or after completing the Khutbah, then the statement that speech is disliked during those times whether by the Imam or those behind the imam has no evidence for it” [Ahkaam al-Jumu’ah pg. 269]
The general principle for speaking during the Khutba is as Imam Zuhri rahimahullah said:
  فَخُرُوجُ الإِمَامِ يَقْطَعُ الصَّلاَةَ وَكَلاَمُهُ يَقْطَعُ الْكَلاَم.‏
The imam coming out stops prayer and his speaking stops conversation 
[Reported by Malik in Muwatta, Musannaf ibn Abi Shaybah, and others. Also ascribed to Sa’eed ibn Musayyib with a Saheeh chain]
So when he speaks it is not allowed to speak. 
And Allah Knows Best
Faisal Ibn Abdul Qaadir Ibn Hassan

Abu Sulaymaan

Giving a Talk during Taraaweeh – Shaikh Ibn Uthaymeen

Giving a Talk during Taraaweeh – Shaikh Ibn Uthaymeen
Question: What is the ruling on the sermon/ talk between the Salatul-Taraaweeh or in the middle of it and it is constantly (done)? 
Shaikh Ibn Uthaymeen (may Allaah have mercy on him) answered, “As for the sermon, then “NO” because this is not from the guidance of the salaf, but he admonishes them if there is a need or if he wills after the taraaweeh. And if he intends by it worship, then this is BID’AA. And the sign of intending worship is that he persists in doing it every night. Then we say, “Why, oh brother, do you give a sermon to the people?” Perhaps some people have work; they want to finish taraaweeh and leave to reach the statement of the Messenger (praise and peace be upon him): “Whoever stands with the imam until he finishes, it is written for him Qiyaamu Layl.” And if you love the sermon and also half of the people love it rather three fourths of the people love it, then do not imprison the last fourth because of what is loved by the three fourths. Did not the Messenger (praise and peace be upon him) say, “If one of you leads the people, then make it light. Verily from those who are behind him are the weak and sick and one with a need” or as he said (praise and peace be upon). It means that you do not measure the people by yourself or by the others who love the speech and the sermon. Measure the people by that which eases them. Lead them in taraaweeh, and when you are finished with that and you have finished your salaat and the people have finished, then say what you will from speech.” 
Translated by: Ali ibn Nathaniel Grays
Source: Taken from an Arabic site but its origin is from ( لقاء الباب المفتوح 118 )

When should the latecomer rise up to finish the salat | Sh. Uthaymeen 

Shaikh Ibn ul-‘Uthaymeen rahimahullah was asked:
Question: Some people who come late to the prayer in congregation, stand to complete what they missed after the tasleem of the Imam. That is after the first tasleem only and before he begins the second Tasleem. They are hasty in that before the Imam finishes the second Tasleem. So what it the ruling on that? May Allah reward you with good. 
Answer: “The ruling on this is that it is legislated not to stand until the Imam gives the second tasleem. This is because the prayer of the Imam is not completed except with the second Tasleem and he is a follower behind him. So he does not separate until their [the congregation] prayer ends. Some of the Scholars said that if the one behind the Imam stands to complete what he missed after the first Tasleem and before the second tasleem, then his prayer changes to a voluntary prayer. That is: his prayer is not counted as obligatory. So it is obligatory for the one behind the Imam to wait until both tasleems of the Imam [are completed], then stand”.[http://binothaimeen.net/content/11165] 
Similarly, Shaikh Bin Baz rahimahullah was asked:      
Question: If a man comes during the prayer and missed some of it. After the Imam ends the prayer, the latecomer stands to complete the reminder of the prayer, however he stands hastily before the Imam makes the second tasleem. Rather he stands after the first tasleem. This is something repeated by some of the people, may Allah guide them, so what is the ruling regarding that? 

Answer: “If a man stands to complete what he missed of the prayer before the second Tasleem of the Imam, then he is mistaken because what is correct is the second tasleem is necessary. The majority of the People of Knowledge took the opinion that one tasleem is sufficient. However, the authentic Ahaadith indicate that it is necessary [to wait] for the second tasleem. So if he stands before the second tasleem, then he has left off an obligatory affair, which is sitting until the Imam makes tasleem. What is necessary is for him to repeat the prayer in order to exit the difference of opinion and protect his religion. This is because when he stood he invalidated the prayer because he stood before Imam completed the prayer. The latecomer should not stand until the Imam makes tasleem. Similar to what the Prophet (ﷺ) did when Abdur-rahman ibn Awf led the prayer with him in the battle of Tabook. When Abdurrahman made tasleem, he (ﷺ) stood up to make up what he missed. So making up is after the tasleem of the Imam and this is by way of cautiousness” [http://www.binbaz.org.sa/noor/7080]
So although the majority are of the opinion that one can stand after the first tasleem, it is better to wait for the second and then stand.
And Allah Knows Best
Faisal Ibn Abdul Qaadir Ibn Hassan

Abu Sulaymaan

Whoever claims that raising the hands (in prayer) is an innovation, then he has defamed/challenged (طعن) the companions 

Imam Al Bukhari said in Juz Raful Yadayn:
“Whoever claims that raising the hands (in prayer) is an innovation, then he has defamed/challenged (طعن) the companions of the prophet , and the Salaf and those who came after them, and the people of Hijaaz, the people of Madeenah, the people of Makkah and a number from the people of Iraaq and the people of Ash Shaam, the people of Yemen and the scholars of Khurasaan.
Majid Jawed Al Afghanee

The proper alignment in the salat | Sh. Bakr Abu Zayd

Shaykh Bakr Abu Zayd rahimahullah said:

One of the new things that we see some people doing, with no evidence in sharee’ah, is that in prayer they try to align themselves with a person on the right if they are on the right hand side of the row, or to align themselves with a person on their left if they are on the left hand side of the row, and they turn their feet inward so that their ankles are touching the ankles of the people next to them.

This is something for which there is no basis in sharee’ah and it is going to the extreme in implementing the Sunnah. This is wrong on two counts.

The alignment of the row should begin from where the imam is standing. Whoever is on the right of the row should align himself by looking at those who are to his left (i.e., closer to the imam). Thus the line will be straightened and the gaps will be filled. Alignment is done by lining up necks, shoulders and ankles, and by completing the front rows.

But to try to spread the legs wide and turn the feet inward so that one’s ankles touch one’s neighbours’ ankles is an obvious mistake and an exaggeration, and a new interpretation which is indicative of going to extremes in trying to apply the Sunnah. It causes annoyance and is not prescribed in sharee’ah, and it widens the gaps between people standing in prayer.

That becomes apparent when the people prostrate, and when they stand up again they become distracted in trying to fill the gaps and turning their feet to make their ankles touch their neighbours’ ankles, which makes them miss out on what they should be doing, which is to make the toes point in the direction of the qiblah.

Doing that is like competing with one’s neighbour and trying to take his place. All of that is not prescribed in sharee’ah.

Laa jadeed fi Ahkaam al-Salaah, 12. 13.

The great sin of passing by someone praying 

Abu Sa`id said, “I heard the Prophet (ﷺ) saying, ‘If anybody amongst you is praying behind something as a Sutra and somebody tries to pass in front of him, then he should repulse him and if he refuses, he should use force against him for he is a Shaitan (a Satan).’ ”
Shaykh Al Bassam mentioned in Tawdeehul Ahkaam 2/83
“This narration is proof upon the greatness of the sin of the one who passes (in front of the one praying) and his crime, until some of the scholars and from them Ibnul Qaiyum considered it from the Major Sins”