Q. Some of our colleagues insist on praying in the office despite the fact that there is a mosque close by. Please comment.
Rafiqul Islam, Jeddah
A. Present-day working conditions are so different from what used to be the case in old days. Therefore, scholars of past generations may have said certain things about prayer which may not be easily applicable today. If people in an office arrange their own congregational prayer, when prayer falls during working hours, that is perfectly appropriate, even though a mosque is close by. No matter how close the mosque is, going there takes more time. If this can be accommodated with the needs of the work, then it is fine for the employees to go there. But if prayer in the office is more convenient, or even more suited to the requirements of the work, it is better to pray there.
Supplication in one’s language
Q. Is it permissible to pray to God in our own language during obligatory prayers, particularly when we prostrate ourselves?
H. Khan, Jeddah
A. Many scholars are of the view that during prayer, particularly obligatory prayers, we should confine ourselves to the supplication the Prophet used to say. This is understandable because the Prophet’s supplication is concise and encompasses every good thing, both in this life and in the life to come. Of course, all this supplication is in Arabic and if one learns a few of these and repeats them, that would ensure great blessings for him in his life. Supplication for ordinary matters are preferable at the end of the prayer, just before one finishes it with salam. Again there are forms of supplication for this position. After the prayer, one may make any supplication in any language. This is perfectly appropriate, because supplication preceded by an act of worship is sure to be answered. Formal prayers should be in Arabic because this is the way the Prophet prayed. Besides, in formal prayers we read from the Qur’an, and the Qur’an is in Arabic.
Praising a person to his face
Q. A friend of mine argues that it is not permissible in Islam to praise someone to his face. Others argue that such praise encourages him to do more good. Moreover, medals, awards and certificates of appreciation are given by different bodies in appreciation of good work done by different people. Please comment.
Ghulam Nabi, Makkah
A. There is no doubt that Islam does not encourage praise to one’s face in public. Some people may begin to feel that they are superior to others when they are praised time after time for their good work. Moreover, praise is shunned when it is offered to a governor, ruler, or a person in authority, even one’s superior at work. That is because in most cases the praise is made for ulterior motives, or to win favor with the person who is so praised. There is often an element of hypocrisy in such praise.
On the other hand, when a person praises another in private with the intention to encourage him to do more good actions, and without any personal or ulterior motive, then that is acceptable. People do like to feel appreciated. If such appreciation will encourage a person to do more good work, and there is no question of hypocrisy in the matter, then praising a person for the qualities he certainly has is appropriate.
The point concerning medals and awards does not come in the same category, because that is a gesture of appreciation, not praise.
When traveling is too costly
Q. A person living in the US visits his ailing, very old father in Bangladesh as frequently as he can. How often should he make such visits? In case the father dies shortly after one of these visits, can the son pray for his deceased father without having to travel to Bangladesh, particularly because he cannot leave his wife on her own?
Muhammad Nazeer, Dhahran
A. The Islamic rule with regard to any duty is that expressed in the last verse of Surah 2: "God does not charge a soul with more than it can undertake." This person can judge for himself the reasonable frequency of visiting his ailing father. Indeed, he should consider whether visiting his father is the best way of showing his dutifulness.
It may be that rather than spending his money on costly air tickets, he can make his father’s life much more comfortable by sending him the money to improve his living conditions, or to buy medicines, or to provide him with good care. It may be that for the price of one ticket he can hire him a nurse for one year. That would be a better way of using the money and demonstrating dutifulness. Should the father die, his burial must not be delayed to wait for his son to attend. In fact, his son need not attend. He can pray the janazah prayer for his father wherever he happens to be, and frequently pray to God to have mercy on him. He may also offer the pilgrimage on his behalf if the father did not offer it in his lifetime, or spend whatever he can in charity on behalf of his father. All these are better acts of dutifulness than attending his father’s funeral.
Carrying things bearing God’s name or Qur’anic verses
Q. We may carry a variety of things that bear God’s name or the kalimah, or verses of the Qur’an, such as Saudi bank notes, papers, books and jewelry. Some of these articles may drop on the floor, or we may have our wallets in our back pockets, or we may have to go to the toilet. Is it appropriate to carry these with us, as there is no other place to leave them?
K.A. Abbasi, Alkhobar
A. As long as one does not intentionally do something disrespectful to God, His name or revelations, then he is all right. When you put your money in your wallet and put it in your back pocket, you are only safeguarding your money and putting it in the most convenient place. There is nothing wrong with that. If it drops on the floor, you do not do it intentionally to place God’s name there. The opposite is true, you would rather prevent its fall. The same with jewelry one wears. A woman with a pendant bearing God’s name does not commit an offense when she goes to the toilet, because she has nowhere to put her jewelry safely.
Respect when reading the Qur’an
Q. Some people betray lack of respect to the Qur’an when they read it. They may put it on the floor in the mosque and even leave it there when they stand up for prayer or to leave the mosque. Is their attitude right?
Samia Khan, Jeddah
A. Of course, it is not right. People should handle the Qur’an with respect. They must not place it in such a way where it could be inappropriately handled. Thus, it is wrong to put it on the floor when one is reading it, or after one has finished. It may not be left on the floor when one goes away, because someone else may not observe it and by mistake may step on it. It is important to teach our children how to respect the Qur’an, by being ourselves very respectful of it. Part of such respect is to listen attentively when it is recited and to contemplate on its meanings when we hear it being read.