Dought & Clear, - Person for whom the prayer is obligatory praying behind one whois offering a naafil prayer.

A friend of mine was offering 2 rakahs sunnah after Maghrib in the
Mosque, when a newcomer joined him for Jamaah. My friend didn'tknow
what to do as he was offering the Sunnahand he knew that the new comer
was under the impression that he was offering fard. After the prayer
my friend was still in the Mosque when the new comer finished his
prayer and asked my friend why he had not been reading out loud as it
was MAghrib. My friend informed him that he had been reading the
Sunnah and therefore could not have read out loud. Could you please
clarify with daleel [prooffrom Hadith/Sunnah] as to what should be
done in such a situation where you are offering a Sunnah prayer and
someone joins you thinking its Fard?.
Praise be to Allaah.
Firstly:
There is nothing wrong with one who is offeringan obligatory prayer
praying behind one whois offering a naafil prayer. It is proven that
Mu'aadh ibn Jabal (may Allah be pleased with him) used to pray 'Isha'
with the Prophet (blessings and peace of Allah be upon him), thenhe
would go back to his people and lead them in praying 'Isha', and the
prayer was naafil for him and obligatory for them.
It was narrated that Jaabir ibn 'Abd-Allah (may Allah be pleased with
him) said: Mu'aadh ibn Jabal (may Allah be pleased with him) used to
pray with the Prophet(blessings and peace of Allah be upon him),
thenhe would go to his people and lead them in prayer. And he would
recite al-Baqarah. … The Prophet (blessings and peace of Allah be upon
him) said: "Recite 'By thesun and its brightness' [al-Shams 91:1], and
'Glorify the Name of yourLord, the Most High' [al-A'la 87:1] and the
like."
Narrated by al-Bukhaari (5755) and Muslim (465).
Al-Nawawi said:
In this hadeeth we see that it is permissible for one who is offering
an obligatory prayer to pray behind one who is offering a naafil
prayer, because Mu'aadh used to offer the obligatory prayer with the
Messenger of Allah (blessings and peace of Allah be upon him), so he
discharged his duty, then he would pray the second time with his
people, so it was voluntary for him and obligatory for them. Thisis
stated clearly elsewhere than in Muslim, and this is permissible
according toal-Shaafa'i (may Allah have mercy on him) and others. End
quote.
Sharh Muslim, 4/181
Secondly:
There is nothing wrong with a person starting his prayer alone and
then becoming an imam when someone else joins him.
It was narrated that Ibn 'Abbaas (may Allah be pleased with him) said:
I stayed overnight with my maternal aunt. The Prophet (blessings and
peace of Allah be upon him) got up to pray at night and I got up to
pray with him. I stood on his left and he took hold of my head and
made me stand on his right.
Narrated by al-Bukhaari (667) and Muslim (763).
Imam al-Bukhaari included this report in a chapter entitled: If the
imam did not intend to lead others in prayer, then people join him so
he leads them in prayer.
And it was narrated that Anas (may Allah be pleased with him) said:
The Messenger of Allah (blessings and peace of Allah be upon him) was
praying in Ramadaan, and I came and stood beside him, and another man
came and stood too, until there was a group of us. When the Prophet
(blessings and peace of Allah be upon him) realized that I was behind
him, he made hisprayer brief.
Narrated by Muslim (1104).
Some of the scholars said that it is permissibleto do this in naafil
prayers, but not in obligatory prayers. But the correct view is that
itis valid in both cases.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The correct view is that that is permissible in both obligatory and
naafil prayers. End quote.
Majmoo' al-Fataawa, 22/258
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
But the correct view is that it is valid in both obligatory and naafil
prayers. With regard to naafil prayers, it is mentioned in the text;
with regard to obligatory prayers, whatis proven in the case of naafil
prayers is also proven with regard to obligatory prayers, unless there
is evidence to the contrary.
Al-Sharh al-Mumti', 2/304
Thirdly:
If a person starts to pray behind a man who has started to offer a
naafil prayer, as in the case asked about here, then the imam has the
choice as to whether he recites out loud or quietly. But if he
intended to lead the prayer from the outset, then he should recite out
loud, because of the hadeeth of Mu'aadh (may Allah be pleased with
him) quoted above.
And Allah knows best. - - ▓███▓ Translator:->
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Dought & Clear, - He forgot a verse whilst he was offering a naafil prayer, so he moved to pick up a Mushaf and opened it to remind himself of the verse.

I was praying the two rakah sunnah salah afterMaghrib. During the
firstra'kah I was reciting a surah I just recently learned. Halfway
through I forget a verse. I stayed there for about 2 minutes
attempting to remember what the nextverse was. When I couldn't
remember, I moved forward to get a mushaf from the shelf in front of
me. I read from the mushaf and then putit back. Is what I did
permissible or is something to be avoided?.
Praise be to Allaah.
Moving during the prayer is makrooh unlessit is done out of necessity.
We have previously discussed the kinds of movements during the prayer
and the rulings ofthem in the answer the question no. 12683 .
The movement that you described is a small movement and was done in
the interests of the prayer, so there is nothing wrong with it. Itwas
one of the movements that are permitted whilst praying.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked:
If a person is offering a naafil prayer and he is reciting lengthy
soorahs and forgets some of the verses, and there is a Mushaf in front
of him, can he pick up the Mushaf in order to checkwhat he missed in
his recitation, or should he stop where he cannot carry on reciting,
and bow?
He replied:
There is nothing wrong with either option, so long as he is offering a
naafil prayer on his own.If he gets confused about a verse and the
Mushaf is nearby, there is nothing wrong with him picking it up and
looking, because this is for a need that has to dowith the prayer. And
there is nothing wrong with stopping his recitation and bowing,
because sometimes if he bows he will remember the verses that he
forgot. So there is nothing wrong with bowing then remembering them,
because this is what he wanted. And if he cannot remember them, then
he should recite whatever he can manage. End quote.
Liqa' al-Baab al-Maftooh,83/18
It should be noted that the Sunnah in the regular Sunnah prayer of
Maghrib is to recite Qul ya ayyuha'l-kaafiroon in the first rak'ah and
Qul Huwa Allahu Ahad in the second, as is proven from the Messenger
(blessings and peace of Allah be upon him). Narrated by al-Tirmidhi
(431); classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
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Dought & Clear, - Is the wife’s prayer valid if she prays on her own in front of her husband or next to him when he is praying?.

I want to know if a husband is praying his sunnah prayer and a wife
her fard prayer in the same room seperstely, is it still necessary for
the wife tostand behind him like in the next row? or if she is1-2
steps behind is ok? or she can stand besides him but little away?.
Praise be to Allaah.
If each of them is praying on his or her own, then she may
standwherever she wants, next to her husband or in front of him or
behindhim, because there is no connection between their prayers.
But if she is following him in prayer, then she should stand behind
himas is indicated by the Sunnah. Al-Bukhaari (380) and Muslim (658)
narrated from Anas (mayAllah be pleased with him) that his grandmother
Mulaykah invited the Messenger ofAllaah (blessings and peace of Allah
be upon him) to eat some food that she had made. He ate some of it,
then he said: "Get up and I will lead you in prayer." Anasibn Maalik
said: I went toa reed mat of ours that had turned black from long use,
and sprinkled it with water, then the Messenger of Allaah (blessings
and peace of Allah be upon him) stoodon it, and the orphan and I stood
behind him, and the old lady behind us, and the Messenger ofAllaah
(blessings and peace of Allah be upon him) led us in praying two
rak'ahs, then he left..
If the husband and wife are both praying behindthe same imam, or if
men and women of praying behind an imam, the Sunnah is for the winning
to be behind the men. But if the woman in that case prays parallel to
the man, the prayer of all is valid according to the majority of
scholars, because there is no evidence to indicate thatit is invalid.
If a man and a woman pray together behind one imam, or the men and
women pray behindone imam, the Sunnah isfor the women to pray behind
the men. But if the woman prays alongside the man in that case, the
prayer is valid for both according to the majority of scholars,
because there is no proof to indicate that it is invalidated.
The Hanafis are of the view that if a woman prays beside men without a
barrier, that invalidates the prayer of three of the men: one onher
right, one on her leftand the third behind her, according to the
conditions that they mentioned. But their opinion is not valid because
there is no evidence to that effect, as has been explained inthe
answer to question no. 79122
But the scenario asked about here does not come under this difference
of scholarly opinion, because the one who is praying on her own is not
followingher husband, and they are not both following another imam. So
there is no difference of scholarly opinion as to the validity of the
prayerof both, even if she stands in front of her husband or next to
him.
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Question: Can you recite any suras from the Qur'an when you are menstruating?

Answer:
In the name of Allah, Most Compassionate, Most Merciful,
From a previous answer:
Rules concerning post-natal bleeding (nifas) and haid:
1. The woman who is in haid or post-natal bleeding (nifas) and bathing
is wajib on her, then it is not permissible for her to enter a mosque,
to make tawaaf of the Ka'bah, to read the Quran or to touch it.
However, if the Quran is in a casing, or wrapped in a cloth, or
covered with a cloth jacket whichis not stitched to the Quran and
which can be removed; then in such a case, the Quran could be touched
and could also be carried.
2. The person who does not have wudu, even he cannot touch the Quran.
However, he could recite it out of memory.
3. Touching a coin, saucer, amulet (ta'wiz), etc. on which some
Quranic verse is written is also not permissible for the above
mentionedpersons. However, if these things are kept in apacket or
container, it is permissible to carry that packet or container.
4. It is not permissible to hold or carry the Quran with the sleeve of
the kurta or the edge of a scarf. However, if it is a cloth that is
not attachedto the body, it will be permissible to carry it with that
cloth.
5. It is permissible to read a word from a verse(ayat) or half a
verse. However, that half verse should not equal any full verse in
length.
6. If the entire Surah Fatihah is recited with the intention of dua,
or if any other duas in the Quran are recited with the intention of
dua and not with the intention oftilaawat (recitation); then it will
be permissible and there is no sin in this. For example, the dua:
"Rabbana aatina fid dunya hasanataw wa fil aakhirati hasanataw wa
qinaa adhaaban naar."
and the dua:
" "Rabbana la tu'aakhidhna in naseena aw akhta'naa... till the end
which is towards theend of Surah Baqarah or any other dua which is
inthe Quran. It will be permissible to read all such verses with the
intention of dua.
7. It is also permissible toread Dua-e-Qunoot. (the dua which is read
in Witrprayer).
8. If a woman is teachingthe Quran to girls, then in such a case it
will be permissible for her to spell out the words. When she is
teaching them to read with fluency, she should not recite the entire
verse, but should read one or two words at a time and after every word
or two, she should break her breath. She should teach them to read
fluently by stopping regularly.
9. It is permissible to read the kalimah, durood, to take the name of
Allah, to read istighfaar (repentance), or any other remembrance
(dhikr) such as:
"La hawla wa la quwwata illa billahi al-aliyyil azeem."
10. In the period of haid, it is mustahab for a woman to make wudu
atthe time of prayer, to sit in a clean place and take the name of
Allah Ta'ala so that she does not forget the habit of offering her
prayer, and when she gets pure she is not reluctant to offer her
prayer.