Q.1. What is the ruling regarding offering prayers in one of the small mosques close to the Haram? Does the person get the same reward as he receives when he or she prays in the Haram? If someone is getting late for a prayer, is it better to rush to the Haram or just pray in one of those small mosques.
Taqi Baig
Riyadh
A.1. If we recall the Hadith about the extra reward for prayers, it speaks of the three mosques: Al-Aqsa, the Prophet’s Mosque in Madinah and the Haram in Makkah. A prayer in the first is rewarded as highly as 500 prayers, while in the Prophet’s Mosque, it earns the reward of 1000 prayers. A prayer in the Haram is credited with a reward equal to that given for one hundred thousand prayers. This is then a special reward for worship offered in particular mosques. Had it been the Haram area that the Prophet mentioned, then it would have applied to other mosques in Makkah, and indeed to any place in the city, since it is all within the Haram area. To sum up, the special reward is for prayer offered in the Haram, not its area. As such, prayer in other mosques in Makkah receive just the normal reward for prayer.
However, if one is late, it is better to offer his prayer in any mosque, rather than run toward the Haram. Running to the mosque is discouraged by the Prophet. One can easily finish his prayer and go to the Haram for tawaf.
Q.2. Is there a particular reason for the way different surahs have been named in the Qur’an — like Baqara, Al-Imran, etc.? Is the name based on the most important verse in the surah?
A.2. Names of surah are given on the basis of something prominent mentioned in them. It is not necessarily the most important verse. For example, the most important verse of Surah 2 is Verse 255, which is known as ayat al-kursi, or the verse mentioning God’s throne. But the surah is not named after that.
Q.3. Have the prostrations, (or sajdah) that we offer while reading the Qur’an been done all along? Were they introduced later on by the four imams? Some copies of the Qur’an specifically suggest that a particular prostration is according to a particular school. Please explain.
A.3. The verses where we are recommended to prostrate ourselves, i.e. do the sujood, were indicated by the Prophet. He offered a prostration when he read these verses. Where there are differences among scholars with regard to one or the other, it is because a particular scholar did not know about a certain verse, because no authentic Hadith concerning it was reported by him.
Q.4. Do the jinn occupy the same space and time as humans? Do they exist in our environment? Can they see, read, or feel our joy and sorrow? Do they have societies like us? Do they pray, fast, do Haj etc.? If they are made of fire, then how will they react in Hell which is also made of fire?
A.4. There is much that people say about the jinn, but most of it has no basis. It is mere conjecture. We prefer to limit ourselves to what is clearly and authentically reported about them in the Qur’an and the Sunnah. Thus, we know that they have freedom of choice in matters of faith and belief, and that they are required to believe in Islam, as were they formerly required to believe in the message given to Prophet Moses. We also know that like human beings, most of them do not choose to believe. As to where exactly they live and what they look like, and what sort of social life they have, these are matters about which we have not been given any clear, authentic information. Hence, we do not try to delve into them.
We can say for certain that they do not have any mastery over us. They cannot possess a human being and control his behavior, as people claim. That they have been created from fire is a fact, as this is mentioned in the Qur’an. Could they burn in hell, since they are made of it? The answer is in the affirmative, because God tells us so. The transformation through creation could be great indeed. We are made of clay, but we are so unlike clay. What is more, if a human being sinks into a pool of clay, he is certain to die.
Q.5. What is the significance of ‘khatme-Qur’an’ during the Tarweeh prayers in Ramadan? Was it done during the time of Caliph Umar?
A.5. We know that the night worship in Ramadan, which we call taraweeh, was started by the Prophet. Umar made sure that all worshippers in the mosque who were doing it joined one imam, Ubayy ibn Kaab, who was one of the best reciters of the Qur’an. We have no report that Ubayy read the entire Qur’an in taraweeh at that time. There is no specific requirement or recommendation to read it all in this prayer in Ramadan. However, in this present life, the best position a human being may be in is that he should be standing up in prayer, reading or listening to the Qur’an. There is much that the Prophet has said about worship in Ramadan, encouraging us to do as much as possible. Moreover, Ramadan is the month of the Qur’an, since its revelation started in Ramadan. People’s habit of reading the entire Qur’an in taraweeh is a good habit, but it is neither compulsory nor recommended by the Prophet.
Q.6. Does the prayer known as “tahiyyat-ul-masjid” have priority over Sunnah prayer? I have seen people offer this prayer at all times but they may often skip the regular Sunnah. Do we have to offer this prayer in the Haram? if one is traveling, does he or she shorten their prayers in the Haram?
A.6. This prayer is offered when we enter a mosque, to serve as a greeting to the mosque. It is recommended, but it is lesser in importance than the regular voluntary, or Sunnah prayers. Therefore, it is more important to attend to the regular Sunnah. However, God has granted us the favor that this prayer may be joined with a regular Sunnah or obligatory prayer.
Thus, if you go into a mosque for Dhuhr or Fajr prayer, you start with the regular Sunnah, intending it to double up as mosque greeting, and you will earn a double reward, God willing. There is no prayer to offer as a mosque greeting in the Haram. There, the greeting is tawaf. So, if you come in and you have time before the next prayer, you start with tawaf. If you are a traveler and you are in the Haram, you may shorten your prayer if you are praying alone, or with a group of travelers. But if you are joining the normal congregation, you follow the imam.
Q.7. While facing the Prophet’s place in his mosque, can we say a supplication in our hearts? If not, then what are we supposed to say besides the salam?
A.7. When one is facing the Prophet’s grave, one greets the Prophet with salam and declares his testimony that the Prophet delivered his message complete and gave good counsel to all mankind. Then one turns toward the qiblah and says any supplication one wants.
Q.8. Is there a Hadith about keeping our trousers above our ankles all the time? What is the significance of doing so?
A.8. There are several Hadiths warning against wearing our clothes too long as a gesture of arrogance. This was the standard significance of wearing robes down to one’s ankles. But these Hadiths refer to a social habit at the time. Today, no one thinks that a person wearing long trousers is arrogant, because everyone does it. It is the normal habit. Therefore, it does not fall under the warnings the Prophet made in these Hadiths.
