Madrasatuna || مدرستنا

Ikhwa the Janazah is at East London Mosque after Dhur 13:30 TODAY Burial at Gardens of peace Colchester road Romford RM3 0NZ Please do attend بارك الله فيكم

✨ Itinerary for Upcoming Dawrah With Sheikh Daghash Al-Ajmi hafidhahullah An opportunity to spend five days immersed in beneficial knowledge, from 26th–31st August 2026, featuring a series of lectures, explanations of two works, and dedicated Q&A sessions. The dawrah will address important matters related to ‘Aqeedah, Manhaj, contemporary challenges facing our community, and other subjects of benefit to the Muslim. 📍 Masjid As-Sahabah 295–297 Haggerston Rd London E8 4EN 📋 For the complete programme, including lecture titles, dates, and timings, please see the schedule. Make the most of this opportunity to attend and benefit, and share the programme with others so they too can take part. May Allah make this dawrah a source of guidance and beneficial knowledge, accept the efforts of the Shaykh, and grant benefit to all who attend. Aameen. __ 💬https://whatsapp.com/channel/0029VadAK4n5K3zclcMjeg0F 💙https://t.me/masjidsahabah 🌐masjidsahabah.org

NOTICE Asr at Hind Grove is at 6:15 today, so today’s class will start at 6:30, in shā’ Allāh.

Important Lessons for General Muslims Lesson 4 https://youtu.be/eXRAhfQHHsw

Perfect Your Prayer by Using a Sutrah

Question:

There is an imam who leads the people in prayer in the middle of the masjid without a sutrah. Is his prayer, and the prayer of those behind him, valid if someone walks in front of him?

Sheikh Rashad Adh-Dhali'ee:

The Prophet ﷺ commanded that a sutrah be used. He said: ((لا تُصل إلا إلى سترة، ولا تجعل أحدا يمر بين يديك)) “Do not pray except towards a sutrah, and do not allow anyone to pass in front of you.” Therefore, using a sutrah is something that has been commanded. When a person prays, he should take a sutrah, whether he is an imam or praying alone. As for the person praying behind the imam, the imam’s sutrah is sufficient for him, because the imam’s sutrah is also the sutrah of those praying behind him. As for whether his prayer is valid: if a man or child passes in front of him, between him and the place where he prostrates, he should prevent him from passing. If he tries to stop him but the person insists on passing, then there is no sin upon him. However, if he does not try to stop him, and the person passes directly in front of him—that is, between the place where he is standing and the place where he prostrates—and he does not prevent him, this diminishes his prayer, and his prayer is not complete and perfect. This applies when the person passing is a man or a child. But if a woman passes in front of him, this invalidates the prayer, as mentioned in the hadith of Abu Dharr in Sahih Muslim, where the Prophet ﷺ said: ((يقطع صلاة المرء إذا مر بين يديه ثلاث: المرأة الحائض، والحمار، والكلب الأسود)) “Three things invalidate a person’s prayer if they pass in front of him: a menstruating woman, a donkey, and a black dog.” The intended meaning of “a menstruating woman” is a woman who has reached the age of menstruation. The Prophet ﷺ was asked, “What is the difference between the black dog and the red or yellow dog?” He replied: "الكلب الأسود شيطان" . “The black dog is a devil.” Therefore, based on this distinction: If the person passing in front of him is a man or a child—whether male or female—he should prevent them from passing. If they insist on passing, then there is nothing upon him and his prayer is valid. But if he does not try to prevent them and allows them to pass between the place where he is standing and the place where he prostrates, this diminishes the reward of his prayer. As for if the person passing is a woman, then this invalidates the prayer. If his prayer is invalidated, then the prayer of those praying behind him is likewise invalidated. And Allah knows best. Source: https://t.me/rshad11/4834 ------------------ Masjid As-Sahabah 295-297 Haggerston London E8 4EN 🌐 masjidsahabah.org

NOTICE Asr at Hind Grove is at 6:30 today, so today’s class will start at 6:45, in shā’ Allāh.

A Beneficial Book Gifted to Masjid As-Sahabah

REQUEST Dear sisters, I hope you are all well. We have two requests and would greatly appreciate your help: 1⃣. Russian/Persian-speaking Salafi teacher: We are looking for a competent Russian- or Persian-speaking Salafi sister who can teach and support our Tajikistani community in East London. Ideally, she would be available for weekly, in-person lessons covering Arabic, Qur’an, and the basic Islamic sciences. 2⃣. Female Raaqiyah: Are there any competent female raaqiyahs based in East London who may be available to provide ruqyah? Please share any suitable recommendations or contacts via madrasatuna@outlook.com. JazakunnAllahu khayran.

إنا لله وإنا إليه راجعون I just wanted to share the sad news that reached me this morning. Our beloved brother Mahmoud from Slough - the brother whom Shaykh Abu Rayhanah stayed with during his visit to the UK - has sadly lost his mother this morning .. رحمها الله رحمة واسعة. Please keep his mother in your du'a', asking Allah to forgive her, have mercy upon her, and grant her Jannatul Firdaws. And please make du'a' for our brother Mahmoud and his family, that Allah grants them patience, strength, and ease during this difficult time. The Janazah details have been attached.

An important question posed to Shaykh Abdullah Ar-Rakbaan about Masjids that operate in rented buildings May Allah allow us to purchase Masjid As-Sahabah 🤲

“However, if the reports of the astronomers agree upon it, they are hardly mistaken. Despite this, no Sharʿī ruling follows merely from their report, for the eclipse prayer for the sun and moon is not performed unless we observe it.” Majmūʿ al-Fatāwā (24/258). He goes on to explain that if a person considers the astronomical report likely to be correct and consequently prepares himself at that time to observe the eclipse, this is commendable as a form of hastening to obedience to Allah. Thus, the calculation can be used to know when to look, while the prayer itself remains attached to observation. Shaykh ʿAbdul-ʿAzīz ibn Bāz رحمه الله likewise explained: “فعلق ﷺ الأمر بالصلاة والدعاء والذكر والاستغفار برؤية الكسوف، لا بخبر الحاسبين” “He ﷺ therefore attached the command to pray, supplicate, remember Allah and seek forgiveness to the observation of the eclipse, not to the reports of the astronomers.” He further said: “ويعلم أيضا أنه لا يشرع لأهل بلد لم يقع عندهم الكسوف أن يصلوا؛ لأن الرسول ﷺ علق الأمر بالصلاة وما ذكر معها برؤية الكسوف، لا بالخبر من أهل الحساب بأنه سيقع، ولا بوقوعه في بلد آخر” “It is also known that it is not legislated for the people of a land in which the eclipse has not occurred to pray, because the Messenger ﷺ attached the command to pray, and the other acts mentioned with it, to observing the eclipse — not to the astronomers reporting that it will occur, nor to its occurrence in another land.” Majmūʿ Fatāwā wa-Maqālāt Mutanawwiʿah (15/133). Accordingly, astronomical calculations may be used to alert people to the possibility and timing of an eclipse so that they can look for it. However, the prayer itself is connected to observing the eclipse. Thus, if an eclipse is predicted astronomically but is not actually observed in the locality, the eclipse prayer is not commenced merely on the basis of the calculation. This also applies where cloud cover or similar conditions completely prevent the eclipse from being observed. The astronomical prediction may establish that an eclipse is taking place above the clouds, but the Prophetic instruction concerning the prayer was attached to its observation: “فإذا رأيتموهما…” “When you see them…” ━━━━━━━━━━━━━━━━━━ In conclusion, the Prophetic command is to hasten to the eclipse prayer when the eclipse is observed. Where there is sufficient time to perform both the eclipse prayer and the obligatory prayer within its prescribed time, there is a recognised basis for beginning with the eclipse prayer, since its cause may disappear. If, however, there is a genuine fear that the obligatory prayer will be missed, the obligatory prayer takes precedence. If the eclipse prayer has already begun, it should be shortened where necessary to preserve sufficient time for the obligatory prayer. Finally, the eclipse prayer is connected to actual observation of the eclipse, not merely its astronomical prediction. Thus, the guiding principles are to hasten to the eclipse prayer when it is observed, while at the same time safeguarding the obligatory prayers and ensuring that they are performed within their prescribed times. Abū ʿAṭiyah 29 Ṣafar 1448H

﷽ When the Eclipse Prayer Coincides with an Obligatory Prayer The eclipse prayer is connected to a particular cause and is legislated when an eclipse is observed. Because the eclipse may clear before the prayer is performed, the Prophet ﷺ instructed the Muslims to hasten to prayer upon witnessing it. This raises an important practical question when an eclipse occurs close to the time of an obligatory prayer: which prayer should be given precedence, and what should be done if prolonging the eclipse prayer could result in the obligatory prayer being missed? The matter can be understood through the following scenarios. ━━━━━━━━━━━━━━━━━━ The Prophetic Command to Hasten to the Eclipse Prayer ʿĀʾishah رضي الله عنها narrated that the Prophet ﷺ said concerning the sun and moon: “هما آيتان من آيات الله، لا يخسفان لموت أحد ولا لحياته، فإذا رأيتموهما فافزعوا إلى الصلاة” “They are two signs from the signs of Allah. They do not eclipse because of the death or life of anyone. So when you see them, hasten to the prayer.” The ḥadīth of ʿĀʾishah is agreed upon by al-Bukhārī and Muslim, with this particular wording recorded by al-Bukhārī. Ṣaḥīḥ al-Bukhārī (1046); Ṣaḥīḥ Muslim (901). The words “hasten to the prayer” (فافزعوا إلى الصلاة) establish the principle of promptly turning to the eclipse prayer when its cause appears. Furthermore, the eclipse prayer is connected to the eclipse itself and may therefore be missed if the eclipse clears. ━━━━━━━━━━━━━━━━━━ 1. There is sufficient time to perform both prayers If there is sufficient time to perform the eclipse prayer and thereafter perform the obligatory prayer within its prescribed time, there is a recognised position among the scholars that the eclipse prayer is performed first because it is the prayer more liable to be missed. An-Nawawī رحمه الله said: “قال الشافعي والأصحاب رحمهم الله: إذا اجتمع صلاتان في وقت واحد قدم ما يخاف فوته، ثم الأوكد” “Ash-Shāfiʿī and the scholars of the school said: When two prayers coincide at the same time, that which is feared will be missed is given precedence, followed by that which is more emphatically prescribed.” He further explains that where there is no fear of the other prayer being missed: “يقدم الكسوف؛ لأنه يخاف فوته” “The eclipse prayer is given precedence because it is feared that it will be missed.” Al-Majmūʿ Sharḥ al-Muhadhdhab (5/61). Ibn Qudāmah رحمه الله likewise said: “وإذا اجتمع صلاتان، كالكسوف مع غيره من الجمعة، أو العيد، أو صلاة مكتوبة، أو الوتر، بدأ بأخوفهما فوتا، فإن خيف فوتهما بدأ بالصلاة الواجبة” “If two prayers coincide, such as the eclipse prayer with another prayer — the Friday prayer, ʿĪd, an obligatory prayer or Witr — he begins with whichever of the two is more liable to be missed. If it is feared that both will be missed, he begins with the obligatory prayer.” Al-Mughnī (2/146). Thus, there is a clear juristic basis for performing the eclipse prayer first where sufficient time remains to perform the obligatory prayer afterwards without endangering its prescribed time. For example, if an eclipse occurs during the time of ʿAṣr and there remains ample time before sunset to perform the eclipse prayer and then comfortably perform ʿAṣr, the eclipse prayer may be given precedence because it could be lost through the eclipse clearing, whereas the obligatory prayer can still be performed within its prescribed time. ━━━━━━━━━━━━━━━━━━ 2. There is insufficient time to perform both prayers If the time has become constrained such that performing the eclipse prayer first would cause the obligatory prayer to leave its prescribed time, the obligatory prayer takes precedence, even if this results in the eclipse clearing and the eclipse prayer consequently being missed. An-Nawawī رحمه الله states the governing principle: “إذا اجتمع صلاتان في وقت واحد قدم ما يخاف فوته، ثم الأوكد” “When two prayers coincide at the same time, that which is feared will be missed is given precedence, followed by that which is more emphatically prescribed.” Thus, once both prayers become liable to being missed, the obligatory prayer is the more emphatically prescribed of the two. Al-Majmūʿ Sharḥ al-Muhadhdhab (5/61). Ibn Qudāmah رحمه الله states this explicitly: “فإن خيف فوتهما بدأ بالصلاة الواجبة” “If it is feared that both will be missed, he begins with the obligatory prayer.” Al-Mughnī (2/146). The principle is therefore straightforward: when the eclipse prayer alone is liable to be missed, there is a recognised basis for giving it precedence. However, when the obligatory prayer itself becomes liable to being missed, the obligatory prayer takes precedence. ━━━━━━━━━━━━━━━━━━ 3. The eclipse prayer has begun, but prolonging it could cause the obligatory prayer to be missed A further situation is where the eclipse prayer has already begun while there is apparently sufficient time, but its continuation at length would threaten the remaining time of the obligatory prayer. In this situation, the eclipse prayer should be shortened and completed, leaving sufficient time for the obligatory prayer to be performed within its prescribed time. Shaykh ʿAbdul-ʿAzīz ibn Bāz رحمه الله discussed the case of a lunar eclipse occurring before Fajr and said: “ويخفف حتى يصلي الفجر بعد ذلك في وقتها… وإن صلى فليخفف، يبدأ بصلاة الخسوف قبل الفجر، ثم يصلي صلاة الفجر في وقتها قبل الشمس” “He should shorten it so that he can perform Fajr after that within its time… If he performs it, then he should shorten it: he begins the eclipse prayer before Fajr, then performs the Fajr prayer within its time before sunrise.” Source: https://binbaz.org.sa/fatwas/13046/هل-تصلى-الخسوف-والكسوف-في-اوقات-النهي⁠� Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaimīn رحمه الله addressed essentially the same situation. Speaking about an eclipse prayer that had begun before Fajr, he said: “فإذا صلوا وطلع الفجر وخافوا أن تطلع الشمس قبل أن ينتهوا من صلاة الفجر فماذا يصنع؟ يخفف الصلاة -أي: صلاة الكسوف- من أجل صلاة الفجر” “If they are praying and Fajr enters, and they fear that the sun will rise before they finish the Fajr prayer, what should they do? They shorten the prayer — meaning the eclipse prayer — for the sake of the Fajr prayer.” Sharḥ Bāb Ṣalāt al-Kusūf, lesson 853. He also stated concerning the length of the eclipse prayer: “المشهور عند أهل العلم أن صلاة الكسوف لا تكرر، ولكن ينبغي للإمام أن يلاحظ مدة الكسوف فيجعل الصلاة مناسبة، فإن كانت قصيرة قصر الصلاة” “The well-known position among the people of knowledge is that the eclipse prayer is not repeated. However, the imam should take into consideration the duration of the eclipse and make the prayer proportionate to it. If it is short, he shortens the prayer.” Majmūʿ al-Fatāwā wa-l-Rasāʾil (16/322). These statements establish an important practical principle: the Sunnah of prolonging the eclipse prayer should not be implemented in a manner that jeopardises an obligatory prayer. Accordingly, if there is ample time, the eclipse prayer may be performed with the prescribed length. However, as the end of the obligatory prayer’s time approaches, the imam should shorten the remaining recitation, bowing and prostration, complete the eclipse prayer, and leave sufficient time for the obligatory prayer. There is therefore no need to plan to abandon the eclipse prayer midway. Rather, its length should be managed so that it can be completed while preserving sufficient time for the farḍ. ━━━━━━━━━━━━━━━━━━ 4. The eclipse prayer is dependent upon observing the eclipse A final important principle is that the eclipse prayer is connected to the eclipse actually being observed, rather than merely to astronomical calculations indicating that an eclipse is taking place. The Prophet ﷺ attached the ruling to sight, saying: “فإذا رأيتموهما فافزعوا إلى الصلاة” “When you see them, hasten to the prayer.” Ṣaḥīḥ al-Bukhārī (1046); Ṣaḥīḥ Muslim (901). Shaykh al-Islām Ibn Taimiyyah رحمه الله said: “ولكن إذا تواطأ خبر أهل الحساب على ذلك فلا يكادون يخطئون، ومع هذا فلا يترتب على خبرهم علم شرعي؛ فإن صلاة الكسوف والخسوف لا تصلى إلا إذا شاهدنا ذلك”

Important Lessons for General Muslims Lesson 4 https://youtu.be/Yi_ph1npyJM

The Correct Manner of Performing Ṣalāt al-Kusūf (Eclipse Prayer) [Forwarded] When the sun or the moon is eclipsed, the Sunnah is to rush to the prayer, turning to Allah in awe and humility. The prayer of al-Kusūf is distinct in its form, longer in its standing, recitation, bowing, and prostration, as authentically reported from the Messenger of Allah ﷺ. Its description is as follows: 1. The worshipper begins with the takbīrat al-iḥrām (opening takbīr), then recites the opening supplication. 2. He seeks refuge in Allah from Shayṭān, recites Bismillāh al-Raḥmān al-Raḥīm, then recites al-Fātiḥah followed by a long sūrah, reciting aloud. Ibn ʿAbbās (may Allah be pleased with him) narrated that the Prophet ﷺ recited a portion “like Sūrah al-Baqarah.” (al-Bukhārī 1052, Muslim 907). 3. After completing the recitation, he says the takbīr and bows a lengthy bowing (rukūʿ), prolonging the supplications of the bowing. 4. He then rises, saying: Samiʿa Allāhu liman ḥamidah and, upon standing upright, says: Rabbanā wa laka al-ḥamd. He prolongs this standing in proportion to the rukūʿ. 5. He then begins a second recitation: al-Fātiḥah followed by another long sūrah, shorter than the first. ʿĀ’ishah (may Allah be pleased with her) said: “I estimated his recitation and found that he recited Sūrah Āl ʿImrān.” (Abū Dāwūd 1187, authenticated by al-Albānī in Ṣaḥīḥ Sunan Abī Dāwūd 1/325). 6. He bows a second rukūʿ, also long but shorter than the first. 7. He rises once again, saying: Samiʿa Allāhu liman ḥamidah, Rabbanā wa laka al-ḥamd. 8. He then prostrates, making a long sujūd equal in length to the rukūʿ, then sits between the two prostrations, prolonging the sitting like the sujūd. 9. He performs a second sujūd, long but shorter than the first. 10. This completes the first rakʿah. 11. He then stands for the second rakʿah and prays it in the same manner as the first: two recitations, two bowings, and two prostrations. However, every recitation, bowing, standing, and prostration is shorter than the corresponding act in the first rakʿah, in accordance with the practice of the Prophet ﷺ. 12. Finally, he sits for the tashahhud, sends ṣalāt upon the Prophet ﷺ, then concludes the prayer with two taslīms. This is the complete description of Ṣalāt al-Kusūf as authentically narrated from ʿĀ’ishah and Jābir (may Allah be pleased with them both), who described the prayer of the Messenger of Allah ﷺ during the eclipse in detail (al-Bukhārī 1044, 1047, 1050, 1056; Muslim 901, 904). 13. It is recommended for the imam to deliver a sermon after the eclipse prayer, reminding the believers of the greatness of Allah, the smallness of His creation, and the urgent need to turn back to Him in repentance and remembrance.