Dought - clear - Is it prescribed not to do the prostration of forgetfulness in Jumu‘ahand Eid prayer?.

Dear brother i came to know from my father that prostration of
forgetfulness should not b done during friday salah and eid, how far
is it true i was going on searching it on ur website but i couldnt
find it please provide meif any evidence.
Praise be to Allah.
Firstly:
We have previously discussed the ruling on Eid prayer in the answers
to questions no. 48983 and 49014 .
In the answer to question no. 45456 we stated that it is prescribed to
do the prostration of forgetfulness (sujood as-sahw) in naafil prayers
just as it is prescribed in obligatory prayers; it is exactly the
same. This is the view of the majority of scholars.
That is because the basicprinciple is that it is prescribed to do the
prostration of forgetfulness in prayer when there is the reasonfor
doing it, and the Lawgiver made no differentiation between obligatory
and naafil prayers in that regard.
Shaykh Ibn Baaz (may Allah have mercy on him) said:
The prostration of forgetfulness is prescribed in all prayers,both
naafil and obligatory, because of the general meaning of the hadeeths.
End quote from Majmoo'Fataawa Ibn Baaz, 30;13.
There is no disagreement that Jumu'ah prayer is obligatory, so the
requirement to compensate for mistakesby doing the prostrationof
forgetfulness in this prayer is more certain.
With regard to Eid prayer, whether we say it is obligatory or naafil,
it is like all other prayers; if a person makes a mistake he should
compensate for itby doing the prostrationof forgetfulness.
We have not found any one among the scholars, either the imams of the
four madhhabs or other leading fuqaha', who differentiate between the
prayers and Jumu'ahand Eid prayer, with regard to the prostration of
forgetfulness.
However, the well-known view amongst the later Hanafis is that it is
betternot to do the prostrationof forgetfulness in Jumu'ah and Eid
prayer if a large number of people are present, lest that confuse the
worshippers, although in principle they also do not differentiate in
the ruling on prostration of forgetfulness between obligatory and
naafil prayers; rather they thought it was better not to do it with a
large congregation for the reasons mentioned.
Burhaani ad-Deen al-Bukhaari al-Hanafi said in al-Muheet, 2/229:
It says in al-Asl: Making mistakes (or forgetting) in the Eid prayer,
Jumu'ah, obligatory and voluntary prayers is the same, because Jumu'ah
and Eid prayers are the same as other prayers with regard to what
mayspoil them, and they are the same with regard to what is required
as compensation, except that our shaykhs said: They should not do the
prostration of forgetfulness in Jumu'ahand Eid prayers, lest that
cause people to fall into confusion. End quote.
Abu Bakr al-Haddaadi said in al-Jawharah an-Nayyirah, 1/95:
Prostration of forgetfulness in Jumu'ah, Eid and obligatory prayers is
all the same; what is meant is that one should do theprostration of
forgetfulness in all prayers (if required). Butsome of the shaykhs
saidthat the imam should not do the prostration offorgetfulness in
Jumu'ahor Eid prayer lest he cause confusion to thosewho are far away
from the imam. End quote.
Ibn 'Aabideen said in al-Haashiyah, 2/157:
The favoured view among the later scholarsis that he should not do the
prostration of forgetfulness in Jumu'ahand Eid prayer, lest the
ignorant think that something has been added. This is what it says in
as-Siraaj and elsewhere. But that doesnot mean that it is not
permissible; rather it is better not to do it so that the people will
not become confused. End quote.
It is clear from the wordsof Ibn 'Aabideen and others that this
opinion is only well-known among the later Hanafis. As for the imams
of the madhhabs and the earlier scholars, this is not known from them;
rather what is well known from them is the opposite, as is clear
fromthe above. Muhammad ibn al-Hasan ash-Shaybaani, the companion of
Imam Abu Haneefah, the propagator of his madhhab and the faqeeh of
Iraq, said that the prostration of forgetfulness should be done (if
required) in the Eid prayer, Jumu ah and all other prayers.
Abu Sulaymaan al-Jawzjaani said: I said –i.e., to Muhammad ibn
al-Hasan – Do you think that the prostration of forgetfulness is the
samein the Eid prayer, Jumu'ah, and in the obligatory and
voluntaryprayers? He said: Yes.
Al-Mabsoot, 1/383
This is the correct view, which is in accordance with the opinion of
the majority of scholars. What was quoted above from the later Hanafis
is an opinion and juristic preference, but it is an opinion that is
superseded.
The correct view is what is stated above, that the prostration of
forgetfulness is prescribed in all prayers,whether obligatory or
naafil, if the reason for doing it is present. Thereis no
differentiation between Eid prayer, Jumu'ah prayer, or any other
prayer, whether obligatory or naafil.
And Allah knows best.

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Dought - clear - A mistake in the direction of the qiblah .

One of my neighbours told me that the qiblah towards which I was
praying was wrong and was not in accordance with the qiblah of the
neighbouring mosque. Based on this, I changed the direction for a few
months, including last Ramadaan. Then I found out that the first
qiblah had been correct. What is the ruling on prayers that I did
facing the incorrect qiblah? I hope you can answer me because I am
confused. Thank you very much.
Praise be to Allaah.
Facing the qiblah is one of the conditions of prayer being valid.
Everyworshipper has to make sure he faces the qiblah in his prayer,
and strive to make sure he is facingin the right direction, whether by
means of natural signs or using a compass, if he is able to do that,
or by asking trustworthy people in that place who know in which
direction the qiblah is.
It seems most likely in the case that you describe that the deviation
from the qiblah was very slight. This slight deviation is something
that can happen when a person who lives in that area is a little
confused and people do not pay attention to this slight difference in
direction. Ifthat is the case, i.e., if the deviation from the qiblah
was slight, then itdoes not matter and it does not invalidate the
prayer, because those who are far away from the Ka'bah have to face in
its general direction; they do not have to face precisely in that
direction, because al-Tirmidhi (342) and IbnMaajah (1011) narrated
that Abu Hurayrah (may Allaah be pleased with him) said: The
Messengerof Allaah (peace and blessings of Allaah be upon him) said:
"Whatever is between the east and the west is the qiblah." Classed as
saheeh by al-Albaani in al-Irwa'.
Al-San'aani (may Allaah have mercy on him) said in Subul al-Salaam
(1/260). This hadeeth indicates that what is required is to face in
that direction, and not towards the precise location of the Ka'bah
when one cannot see it.
Further evidence to this effect is to be seen in thereport narrated by
al-Bukhaari (144) and Muslim (264) from Abu Ayyoob (may Allaah be
pleased with him) who said that the Prophet (peace and blessings of
Allaah be upon him) said: "If you need to relieve yourself, then do
not face the qiblah or turn your back towards it, whether you are
urinating or defecating, rather face to the east orto the west."
Shaykh al-Islam (may Allaah have mercy on him) said in Sharh
al-'Umdah: This is statingthat facing any directionother than the east
or the west means that oneis either facing the qiblah or turning one's
back towards it. This wasaddressed to the people of Madeenah and
everyone who was in the same direction (in relation to Makkah),
because this was the consensus of the Sahaabah (may Allaah bepleased
with them). 'Umar said: Whatever is between the east and the west is
the qiblah except at the House. Andit was narrated that 'Uthmaan (may
Allaah bepleased with him) said: How can a man make a mistake in his
prayer when whatever is between the east and the west is the qiblah,
solong he does not turn towards the east deliberately.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said: Thus we
know that the matter is broad in scope. So if we see a person praying
in a direction that is slightly off from the qiblah, that does not
matter, because he is facing in its general direction, and this is
what he is obliged to do.
Al-Sharh al-Mumti', 2/273
But if the deviation fromthe direction of the qiblah was very great,
sothat you were not praying in the direction of the qiblah at all,
such as if you were praying towards the east when the qiblah is
towards thewest or the north, for example, so long as you based your
action on thewords of someone who you know attaches greatimportance to
the prayer and you thought that they knew better about the direction
of the qiblah, then you do not have to do anything,and the prayers
which you offered are still valid, even if you faced the wrong
direction when you prayed, because if a person tries his best to get
it right, he has done what is required of him, as Allaah says
(interpretation of the meaning):
"So keep your duty to Allaah and fear Him as much as you can"
[al-Taghaabun 64:16]
It says in Fataawa al-Lajnah al-Daa'imah (6/314): If a worshipper does
his best to figure out the direction of the qiblah and prays, then he
finds out that he was mistaken, his prayer is still valid.
In Fataawa al-Shaykh Ibn Baaz (may Allaah have mercy on him) (10/421)
it says: If a believer does his best to figure out the direction of
the qiblah, when he isin the desert or is in a city in which he is not
sure where the qiblah is,and he prays on that basis, then he finds out
that he prayed in a direction other than the qiblah, then he should
continue to pray according to his latest estimate, if he believes that
it is more correct than his first estimate. His first prayer is still
valid because he did his best to work out the qiblah.

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Quran: Clear Truth - THE PROPORTION OF RAIN

One of the items of information given in the Quran about rain is that
it is sent down to Earth in due measure. This is mentioned in Surah
Zukhruf as follows;
"It is He who sends down water in due measure from the sky by which We
bring a dead land back to life. That is how you too will be raised
(from the dead)." (The Quran, 43:11)
This measured quantity in rain has again been discovered by modern
research. It is estimated that in one second, approximately 16 million
tons of water evaporates from the Earth. This figure amounts to 513
trillion tons of water in one year. This number is equal to the amount
of rain that falls on the Earth in a year. This means that water
continuously circulates in abalanced cycle, in a "measure". Life on
Earth depends on this water cycle. Even if people used all the
available technology in theworld, they would not be able to reproduce
this cycle artificially.
Even a minor deviation in this equilibrium would very soon give rise
to a major ecological imbalance that would bring about the end of life
on Earth. Yet, this never happens, and rain keeps falling every year
in exactly the same quantity just as revealed in the Quran.
Every year, the amount of water that evaporates and that falls back to
the Earth in the form of rain is "constant": 513 trillion tons. This
constant amount is declared in the Quran by the expression "sending
down water in due measure from the sky". The constancy of this
quantity is very important for the continuity of the ecological
balance, and therefore, life.

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Quran: Clear Truth - QURAN ON SEA WAVES

With regard to the many statements in the Quran concerning the sea,
some of these facts were not discovered until very recently, and many
of them are still unknown. For example, these facts were discovered
after hundreds of marine stations had been set up, and after images
had been taken by satellites. The one who said this was Professor
Schroeder, oneof the greatest oceanographers in West Germany. He used
to say that if science advanced, religion would have to retreat. But
when he heard the translation of the verses of the Quran, he was
stunned and said, "These could not be the words of a human being." And
Professor Dorjaro, a professor of oceanography, told us of the latest
developments on science, when he heard the verse:
"Or (the state of a disbeliever) is like the darkness in a vast deep
sea, overwhelmed with waves topped by waves, topped by dark clouds,
(layers of) darkness upon darkness: if a man stretches out his hand,
he can hardly see it! And he for whom Allah has not appointed light,
for him there is no light"(The Quran, 24:40 interpretation of the
meaning)
He said, "In the past, man could not dive to a depth of more than
twenty meters because he had no special equipment. But now we can dive
to the bottom of the ocean, using modern equipment, and we find
intense darkness at adepth of two hundred meters." The verse says a
vast deep sea. The discoveries in the depths of the sea give us an
understanding of the verse, (layers of) darkness upon darkness. It is
known that there are seven colours in the spectrum, including red,
yellow, blue, green, orange, etc. When we dive down into the depths of
the ocean, these colours disappear one after another, and the
disappearance of each colour results in more darkness. Red disappears
first, then orange, then yellow the last colour to disappear is blue,
at a depth of two hundred meters. Each colourthat disappears adds to
the darkness until it reaches total darkness. With regard to the
phrase waves topped by waves, ithas been proven scientifically that
there is a separation between the upper and lower parts of the ocean,
and that this separation is filled with waves, asif there are waves on
the edge of the dark, lower portion of the sea, which we do not see,
and there are waves on the shores of the sea, which we do see. So it
is as if there are waves above waves. This is a confirmed scientific
fact, hence Professor Dorjaro said concerning these Quranic verses,
that this cannot be human knowledge.
Taken from Islam-qa.comand al-Adillah al-Maadiyyah ala Wujood-Allaah
by Muhammad Mitwalli al-Sharaawi.

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