Shura (Consultation): Islamic Method for Western Countries

In the Name of Allah, the Entirely Merciful, the Especially Merciful.

(Following is a paper I wrote for Islamic Management course, and like to share.)

Organization:            Islamic Center of Windermere

Vision:            Establish a practicing Muslim community in Windermere inviting Non-Muslims to Islam.

Mission:         Provide a platform for Muslims, and Non-Muslims to learn, share, and socialize to bring them closer to the path to success in this life and success in hereafter.

Objectives:    1) Establish Islamic, fair, and inclusive administrative system.

                        2) Make the facilities accessible to all, regardless of age, gender, religion, language, and ethnicity, without breaking any laws established by Quran and Sunnah.

                        3) Encourage Muslims to practice Islam (in worship, and in other matters), and introduce Non-Muslims to Islam with accuracy, sincerity, and wisdom.

“And those who have responded to their lord and established prayer and whose affair is [determined by] consultation among themselves, and from what We have provided them, they spend.” ( Quran 42:38)

Every action of our lives should seek guidance from the message and the life of Prophet Muhammad (PBUH), and building the local Masjid or establishing an Islamic Organization shouldn’t be different. In addition, building a Masjid in a non-Muslim country has been proven to be a very difficult task, because it takes a lot of effort to bring Muslims from different background together, and because it takes wisdom to get approval from the local community and government where non-Muslim residents are usually cynical about the prospect of Islamic Organization in their area.

Islam provides a solution for this in a form of the practice of shura (consultation). In any organization, there is always one person who leads the organization named as Ameer, President, or CEO. However, the Prophet (PBUH) taught us that the leader should not make major decisions without consulting with a group of individuals who represent different opinion that may exist in the community or organization, which he is leading. In this light, let us look at how this method can be practiced in an Islamic organization existing in a non-Islamic country.

Prophet (PBUH) reported to have said “It is I who invited you to this discussion, and you have insisted on going out. So be fearful to Allah and patient at misfortune. And look at what Allah has commanded you and do it.” (Muhammad Al-Ghazali, Fiqh-us-Seerah, p 280, who quoted from ibn Kathir as a narration from Mursi ibn ‘Aqabah as Mu’addal)            

One of the most important reason and advantage of shura is to bring different group and philosophies together and support the decision that would be made. This aspect of shura cannot be emphasized enough. If the matter is discussed openly, and all opinions have heard, it removes any possibility of descent on the basis of minority opinion not being considered. Moreover, it provides the manager or leader to gauge the level of support from a specific group. Prophet (PBUH) used this method very wisely to unite Muhajireen and Ansaar during the time of big decisions. He also showed them that he is willing to accept their opinion even if he didn’t agree with them. During the battle of Uhud, Makkan army was on their way to attack Medina, and the Prophet (PBUH) took consultation, where Ansaar wanted to meet the forces outside the city, and the better option was to stay and fight them inside the city due to low numbers of Muslims. Many leading companions supported his opinion of staying within the city. However, he chose the advice of young masses from Ansaar because he saw that they will be more motivated to fight in open. So, one of the most important aspect of making consultation is the unity that comes out of it because everyone feels inclusive and valued. As a word of caution that the leader should accept the opinions of minority sometimes, when it doesn’t go against Islamic principles to keep the integrity of the process of consultation.

Practice of shura, before making decisions, ensures that due diligence is done, and decision was made after being informed from all perspectives. Usually, the Islamic shura is setup to represent each group from the community, as was the practice of the Prophet (PBUH) and the Caliphs after him. A representative from each tribe was chosen, and ranking companions were chosen who were wise and provided different way of thinking. One such incident is recorded in the seerah of the Prophet (PBUH). When the overwhelming enemy force surrounded Medina to finish off Islam, a shura was done, where Salam Al-Farsi shared a unique technique from Persia where a ditch is dug to prevent the army to cross a certain area, and the Prophet (PBUH) accepted his suggestion, which lead to Islam survive until today (According to Muhammad Al-Ghazali Fiqh-us-Seerah p 324). So, Allah allowed this to happen to teach us the correct method of management, where a consultation is done before major decision by the leader is made, and where the leader accept the better suggestion even if it is from a minority group.

It is reported that Umar (RA) also consulted with, women, such as Layla aka AshShifa bint Abdullah  on many occasions, and gave preference to her opinion due to her level of knowledge and wisdom, which shows us that women can be part of this process. In fact, nowadays, women have shown to go toe to toe with men on seeking knowledge and skills, and it becomes compulsory to have a women representative, in the case of building an Islamic Organization in non-Islamic countries, where women converts are high, and women rights issues are in forefront. (Economy Conference, Jeddah Feb 8, 2008). This practice will provide the perspective from women to the board and to the leader of the community, which is the most common short fall in the Islamic organization in non-Muslims countries leading to frustration and alienation.

Umar reported to have said "O people, whoever among you sees any crookedness in me, let him straighten it." A man stood up and said: "By Allah, if we see any crookedness in you we will straighten it with our swords." Umar said: "Praise be to Allah Who has put in this ummah people who will straighten the crookedness of Umar with their swords." [Dr Muhammad as-Sallabi, 'Umar ibn al-Khattab, His life and Times,' vol. 1, p. 213]

Another big advantage of shura is to make the leader of the community humble and more aware of the will of the people. Most often, an Imam becomes disconnected from issues within the community, or attain aloft attitude, and his decision may be according to Islam, but not appropriate for the populous he serve and manage. Having shura with others bring him to humility and show him that he is not above reproach from the people. We can see this from an event during the Caliphate of Umar, when he announced that if anyone finds him crooked in his affair, they should correct him with their hands, and a person told him that he will use sword to correct Umar if necessary. After hearing that, Umar became happy and said that it is a blessing to have people who don’t hesitate to correct their leaders if they deviate. So, if the shura is done properly, the leader or Imam will get the feedback on how his decisions are perceived within the community, and it will provide him opportunity to correct any deviations within his administration. Although this is not the direct purpose of the shura, it is nevertheless an important advantage.

In essence, Islamic organizations like other organizations are led by a single person and not by a shura council, but it is imperative for that leader to establish a shura council or board who can advise him on major decisions. This practice will make the decisions more informed, increase the unity within the organization, and keep the leader connected and grounded. In western countries, this practice of shura also becomes critical as Muslims from different part of the world are present, and there are differences that exist among them. If the decisions are made after discussion and consultation, the outcome is agreed upon or at the least understood. So, it is an obligation of Islamic organization in west to setup shura for the Imam or the President to prevent any disunity, ill-informed decision, or bias administration. May Allah bless any decision that is done with consultation.

JazakAllahuKhairin
A Student of Knowledge
AbuArman Jumani

 

References

·         Al-Quran

·         Dr Muhammad as-Sallabi, 'Umar ibn al-Khattab, His life and Times,' vol. 1, p. 213

·         Muhammad Al-Ghazali, Fiqh-us-Seerah, p 280, International Islamic Publishing House

·         "Muslim Heritage in the Knowledge-Economy Conference in Jeddah". http://muslimheritage.com/topics/default.cfm?ArticleID=854. MuslimHeritage.com. 8 February 2008. Retrieved 2013-09-08.

What’s Wrong with Current Global Economy

In the Name of Allah, the Entirely Merciful, the Especially Merciful

Following is the draft of a speech I recently gave. Just wanted to share.

Current Global Economy has gone through a rough period in recent years, and a lot of wealth was lost due to that. As Muslims, and citizens of this world, we should think and ponder over the reason behind this turmoil, and how it can be improved. Allah says in the Quran.

“You are the best of peoples ever raised up for mankind” (Quran 3:110)

Instead of pointing figures, and finding someone to blame, we should be the source of solutions and benefits for the humanity. So, let us analyze this problem that the whole world is suffering from.

1. First, we should understand how Global Economy interconnects all the countries into one marketplace.
2. Second, we should understand the flaws in the current Economic system due to deviation from Islam.
3. Lastly, we should discuss ways Islam can help heal the Global Economy and provide a long term sustainable economy.

Interconnected Global Economy

A community or a country always has a goal to be self sufficient, and they do everything in their power to have recourses to be independent of foreign dependency. However, it is a very difficult, if not impossible goal to achieve, because there will be some resources that will be required and not available locally to meet the needs. This creates a need of trading and mutually beneficial transactions, where one entity provides the goods that the other needs and vice versa. Since it is natural, and necessity, Allah has made trade halal, as He says.

“…Allah has permitted trade and has forbidden interest..” (Quran 2:275)

For most of the human history Economy was local, because the system was closed within an area, and the impact of foreign economies was not felt in most nations. Of course, there was trade with foreign lands, but most economies were not dependent on each other. There were some exceptions like trading between Makkah and Syria and Yemen, during the time of the Prophet (PBUH). All this changed when global financial institutions were established, and modern currency system connected the economies and countries. Today, world economies are so much interdependent on each other that any change in economic outlook in one country can impact a country thousands of miles away. 

For example, if USA companies’ profits decline, impact can be felt in Singapore.

Also, the current economic system, by and large, is based on capitalist philosophy, which is based on motivating participants to maximize their share, and avoid any transaction that will render a loss or reduction in profits. In the absence of Allah’s guidance, this is seemingly the best strategy, and the strategy is Greed. In addition, the measurement of wealth is based on currencies, which in some cases is arbitrarily created and destroyed. In fact, currency can be an acceptable representation of wealth, if it is based on the true wealth, which is the natural resource. 

After 1971, however, when the collapse of the Bretton Woods agreement meant that the link between dollar and gold was severed, that is no longer the case. So, now, all the economies are interconnected through the currencies and convenient methods of trading, which are not prohibited in Islam or a bad thing at all. In essence the global economy is a blessing, and provided a lot benefits to all of us.

Flaws in Current Economic System

Although global trading and interconnected economies are not against principles of Islam, underlying greed, unfair economic environment, and Riba based financial system has turned this blessing into a curse. Greed is the opposite of charity, and wealth has been accumulated with few and most is impoverished.  It seems intelligent to increase the profits regardless of the welfare of the community as a whole. 

For example, in the years between 2000 and 2007, banks gave loans to anyone who wanted to sign up for it, and that loan was traded multiple times as a commodity, although it has not yet collected. It is interesting to note here that Islam prohibits the trading of debt because collecting it in cases of default becomes complicated. Amazing isn’t it how Islam appeals to the logic when not blinded by greed. Greed indeed blinded the investors, and homeowners, and even the government from regulating it. Economy was inflated unfairly to lure people to invest their life earnings. Interest based loans expected more money in exchange of money, and then the trading of the loan as increased Riba to satisfy the Greed and unfair economic practices.

This situation kept building up and every Riba based transaction was accumulated with another layer of Riba based transaction between investors. All experts agree that collapse of 2008 was caused by the US housing bubble and the bubble has burst by unsustainable interest based profits not materializing, and hence stressing the insurance companies to accommodate the losses, whose capital, in turn, was invested in the same Riba based market. So, when the bluff was called, and demand was made to pay the losses, the financial sector went into a panic mode, and the whole world felt the shock waves. 

Trillions of US Dollars were lost. Millions of people lost billions of their savings. Losses caused layoffs and homeowners defaulted on more loans and the cycle continue to spiral the economy towards oblivion, until the US government stepped in and start printing money which was also based on the interest based loans from foreign countries, who in turn depend upon the same US dollar for their wealth. So this vicious cycle continues till today in different sectors.

Islam as a Solution

As you can see that current global economy is based on Greed, unfair economic environment, and Riba based financial system. Islam on the other hand provides economic principles based on earnings combined with charity to purify it, fair trading policies to protect all parties, and Riba free transactions which guarantee the sustainable growth based on natural resources and shared sacrifices. Allah says

“And whatever you give for interest to increase within the wealth of people will not increase with Allah . But what you give in zakah, desiring the countenance of Allah - those are the multipliers.” (Quran 30:39)

Making reasonable profit is one of the goals of any trade, but making the profits the sole purpose of life is unIslamic. Any economy should be based on mutual benefit and welfare and not selfish greed, and safe guard should be in place to prevent greed from taking priority over the right of the poor and needy. Also, if the wealth does not flow through the whole system, poor will become poorer and rich will become richer until the system will collapse, because the rich depends upon the poor population to pay for the profits.

“Woe unto every greedy, arrogant, one who hath gathered wealth (of this world) and arranged it. He thinketh that his wealth will render him immortal. Nay, but verily he will be flung into the Consuming One.” (Quran 104:1-4)

Islam demands that trade transactions are fair, and does not deprive any party unreasonably, so any transactions that lead to unbalanced economic system or undue stress, or victimizes people should be prohibited. Following are some of the evidences from the Quran and Sunnah providing the fair principles.

"Do not devour your property among yourselves falsely except that it be trading by your mutual consent" (Quran 4:29)

"Give a full measure when you measure out and weigh with a fair balance" (Quran 17:35).

Narrated Abdullah ibn Umar: Allah's Apostle said, "He who buys foodstuff should not sell it till he is satisfied with the measure with which he has bought it. (Bukhari Book of Sales and Trade)

Also, Islam prohibits Riba, which will be the best way to prevent the issues that current economic systems are suffering from. Practically, Riba based growth is not sustainable and even non-Muslims begin to see the flaws in the Riba based financial system, which is like a balloon being pumped, and it is a matter of time before it bursts.

“O ye who believe! Devour not usury, doubling and quadrupling (the sum lent). Observe your duty to Allah, that ye may be successful.”  (Quran 3:130)        

“And of their taking usury when they were forbidden it, and of their devouring people's wealth by false pretences, We have prepared for those of them who disbelieve a painful doom.” (Quran 4:61)

Ironically, this is the way American financial experts have explained the boom and bust cycles in USA economy, which is caused by building up of growth in one sector due to promised return of more money on money lent, but the system collapses when money runs out to provide interest payments. Since the Global Economy is based on US Economy, the same cycle repeats globally. On the other hand, UK markets are adopting Islamic compliance investments to avoid high risk high profit Riba based investments.

Conclusion
All in all, we are blessed as Muslims to have the solutions for human problems with us in the Quran and Sunnah, and we should share with others and help implement in the society, so greed can turn into earnings purified by charity, dubious deals turn into fair transactions, and false promise of more money for money turns into reasonable risk based profit sharing. We should not be observers but the leaders in Global Economy and turn it into blessing from Allah and beneficial for the humanity. InshAllah!

Power Point Presentation can be found here.

JazakAllah Khairin
AbuArman Jumani

Moon Sighting: A Tragedy in Slow Motion.

In the Name of Allah, the Entirely Merciful, the Especially Merciful.

All praise is due to Allah, the All Knowing.

"Verily, We have sent it down in the Night of Al-Qadr. And what will make you know what the Night of Al-Qadr is. The Night of Al-Qadr is better than a thousand months. Therein descend the angels and the Ruh by their Lord's permission with every matter. There is peace until the appearance of dawn. "(Quran 97)

[Following is fictitious dialogue between two Angels, and only Allah knows the knowledge of unseen.]

As the sun set on the horizon, the Angels started to descend, and brought with them the commands of Allah for the rest of the year to be implemented. Also, they brought huge packets of blessings and tranquility.

Angel# 1:   "Hello, AsSalamuAlaykum brother."

Angel# 2:   "WaAlaykumAsSalam brother. Your voice is very crisp and clear. Did you get the new heaven mobile?"

Angel# 1:   "Yeah, my supervisor put in a good word for me to get me the upgrade. All glory belongs to Allah"
                  "Brother, I am here at east part of the town on my NOP (night of power) delivery, but the people are very few in the Masajid, and there is no sharbat (milk drink), or mithai (sweet). Did we got the schedule wrong? I know we are suppose to be flawless in implementing His commands."

Angle# 2:     "Oh No, No! they are following a different schedule, and calculated the night of 27th Ramadan as yesterday, so don't worry, and just make your delivery to whoever is praying. I am 20 miles away from you and they have 27th tonight, so I will be busy. You got the easy one!"

Angel# 1:    In the puzzling voice, " I don't understand this. How can two Muslim communities within 20 miles have different days of Ramadan? Don't they talk to each other? I am new to this, so please help me understand."

Angel# 2:    "Brother, I can't explain it to you, as Allah told us on the first day of their creation that he knows about them which we do not know. The humans have weakness in their ego and pride, and they will not accept other group as an authority, although they are in majority. They say that they can not deny their roots. It is funny though, because they all have the same root, and their differences are skin deep."

Angel# 1:    " So, does that mean they will celebrate Eid on different days?"

Angel# 2:    "Yes, most likely, as the larger group is basing it on calculating moon phases, whereas other still insisting on looking through their eyes."

Angel# 1:    "But, that is what our beloved Muhammad, peace and blessings be upon him told them right to look through their eyes?"

Angel# 2:    "Yes, Yes. He said that, but you have to understand that he also said to use phases of Sun to determine the time of Salah. However, once they perfected the science of determining time of day, they have calendars now which they follow. So, the idea is to know the time period, and not cling to the sunnah as obligation. Remember what our lord said "(They ask you (O Muhammad) about the crescents. Say, "These are signs to mark fixed periods of time for mankind" (Quran 2:189). The moon phases are created for them to know periods of time, and  when the knowledge was limited, certainty can be achieved by moon sighting, or counting 30 days.

Angel# 1:   "You are right brother. Humans are following the letter of the law, but not the spirit of the law, which was the original intent of the law giver. But, surely these communities within one city can unite on one method. Don't they talk to each other, or have meetings of leaders to share each other's opinion?"

Angel# 2:   "No, brother, because each of them have an organization, and they are committed to that organization, and some of them get paid, so their loyalty is with their organization. They collect money in the name of the organization, and they deal with their affairs in the name of that organization. Each organization has an agenda, which drives the decision, so it takes a lot of courage to stand up and question the authority, and their faith is weak right now, due to love of this world. But, some have modified their opinions to create unity by accepting global moon sighting, and may be it is a start."

Angel# 1:    "Wow! It is certainly a tragedy! A tragedy in slow motion. Every day the Muslims here wonder when is Eid, and whether their cousin on east side of town would be fasting during their Eid. These humans are certainly fools to allow this. But, Allah knows best."

                   "I feel bad for the people who were here last night thinking it was night or power, and I am here standing, but only a few to receive it. Anyways, let me wrap it up, and I will head to your area to get some milk and sweet. I love those things."

Angel# 2:     "Sure! Come on over. We are not humans. We can visit each other areas without invitation. We love each other for the sake of Allah, and don't have loyalties to any other organization except the Kingdom of Allah. I really miss Muhammad, peace and blessings be upon him, because if he was alive, he would have ordered them to drop the silliness and follow the most certain way. "Leave what has doubt for what has no doubt" is what he said, according to Hasan ibn Ali. See you in few minutes, and bring the left over blessings here, as there are a lot of folks here today."

Angel# 1:    "Yep, on my way. Almost done distributing in this area. All praise is due to Allah. Lord of the Mighty Throne."

JazakAllah Khairin

A Seeker of Certainty
AbuArman Jumani

Muslims: Are we the worst nation?

In the Name of Allah, the Entirely Merciful, the Especially Merciful.

All praise is due to Allah, the Best of Guide.

"If We had sent down this Qur'an upon a mountain, you would have seen it humbled and coming apart from fear of Allah . And these examples We present to the people that perhaps they will give thought." (59:21)

"If this is the case with a mountain which is hard and huge, that if it was made able to comprehend and understand this Qur'an, will feel humble and crumble from fear of Allah the Exalted, then what about you -- O mankind Why do your hearts not feel softness and humbleness from the fear of Allah, even though you understand Allah's command and comprehend His Book" (Tafsir ibn Kathir)

Month of Ramadan brings a wave of people towards masajid, who recite Quran, pray Salah, listen Quran in taraweeh, and other seemingly holy activities. Supposedly the Muslims are in a humble state while fasting, whereas if you poke them, they would smile and look down, and then if you slap them, they would say, "I am fasting". They supposed to be close to God, and reforming their ways for the rest of the year.

Reality is much different. Some can't understand what the Imam is saying in the taraweeh, because it is too fast. Some can't understand Arabic, and just looking for melody from the reciter, and they even demand for the most beautiful voice every year, as that would make a difference. Some who understand Arabic are not paying attention to the words and message, and it enters from one side and leave from another. And, every year, Muslims become more selfish, more temperamental, more ignorant to social injustice, and less aware of the bigger purpose of Islam.

As I sit and wait for iftar, I see people sneaking food from another plate, because they think they deserve more from everyone else who is assigned the same portion. If we visit a country populated by majority Muslims, it becomes a challenge to make an orderly queue, because they are unsure, if they will be able to get what is been given out, and the only way to make sure is to step forward and get it before the other brother receives it. Streets are filthy, and people throw trash on the road, without a care about who would pick it up. God forbid, if you cut anyone off by mistake. If you demand your right, as small as pension allocated to you, they would demand bribe, because supposedly their income is not enough to support their family. The list is so long that I could write for days, but I don't have that luxury right now.

Allah is stating very clearly that Quran if understood and followed would even make the stones tremble from fear of Allah, but our hearts have become harder than stone. Prophet Muhammad (PBUH) didn't just establish Salah, but he established the society that became attractive for Non-Muslims, and the society that protected everyone's rights. He sacrificed his family's convenience to serve the people around him. Quran suppose to make us a better human first and foremost, because praying taraweeh without Quran penetrating our heart is a superficial activity.

Muslims should be sacrificing their interests for others. They should be looking out for their neighbors, Muslims or Non-Muslims, and do everything that is asked from the neighborhood, and more.They should be imitating the Prophet (PBUH) in good character, and not the head covering that makes them look foreign. They should be learning the Quran, and implementing it, not memorizing it to repeat in Taraweeh.

Today, a Non-Muslim would most likely be a good citizen in a society then a Muslim. It should be the other way around. So, what is the cause of this inverse affect of Quran on us? Why are Muslims becoming the worst nation in the world? People don't trust us. Even the Muslims who visit masjid park their car wrong, because they are in a hurry.

Root of all the issue is selfishness. Muslims in general are looking after their own interest. When the right thing to do is a little inconvenient, they would avoid it altogether. Why should I properly dispose my trash, when it requires more effort? Why should I engage with my Non-Muslim friend in a polite conversation about Islam, when I can avoid it? Why should I participate in the neighborhood, if I can have more time for my family? Everything starts and ends with self interest.

Palestinians do not want to accept Israel, because it will decrease their land, regardless what it does to Muslims in general. Taliban want to make statement, regardless of the innocent Muslims they kill n the masajid. Saudis do not want to resist IMF, because it might decrease their wealth. Local Muslims does not want to allow women in the Masjid, because it will upset some of the donors. Several organizations do not want to accept the truth, because it will reduce their membership or support.

Everyone has an agenda, and everyone is looking after their interest. Everyone is a volunteer, and they come and go as their comfort allows. Imagine if the companions volunteer for the activities that the Prophet (PBUH) asked for, and looked at their schedule, and did not show up. Is practicing Islam volunteer or obligation? Yes, accepting Islam is volunteering, but once a person is a Muslim, everything ordered by Allah is an obligation, and all the agendas, and self interest is secondary.

That is why we are falling to the lowest level as a Nation, and we will be disgraced until we stop wasting our time in empty gestures, and hollow traditions, and put the interest of Islam ahead of our interest. Fasting will not affect us, unless we combine it with substantial change in our attitudes, and live according to the message of Quran.

Belief is not just accepting an idea as truth, but it is accepting that idea in truth. It is not enough to accept God as god, but we need to surrender to the will of God.

So, go to taraweeh or not go to taraweeh, but make Quran's message as priority in your life, and that is the true spirit of Ramadan.

JazakAllah Khairin

A struggling Muslim
AbuArman Jumani

Is Meat in the Supermarkets in USA Halal?

In the Name of Allah, the Entirely Merciful, the Especially Merciful.

All praise is due to Allah, the Perfectly Wise.

"The food of the People of the Scripture is lawful to you..." (Quran 5:5)

Recently, a question came up, which has been very controversial in the western countries. Someone asked if the meat that is sold in the supermarkets in USA halal for Muslims to eat. An answer was given to the question by quoting the above verse and a hadith from Sahih Bukhari, and declared that the meat from the supermarkets in USA is permissible to eat. At that time, I could hear the gasps and murmuring throughout the gathering. Some were nodding yes with excitement, some were frowned, and some amazed at the answer.

This opinion can be traced back to Yusuf Qaradawi, who argued that slaughter from the people of the book, doesn't have to comply with all conditions of Muslim Slaughter. He also claimed that as long as Christians consider the method of slaughter to be permissible, it is permissible for us to eat, and he has allowed Muslims to eat the meat that was originated and packed in "Chrisitian Countries". (The Lawful and The Prohibited in Islam by Yusuf Al-Qaradawi pg 59-62)

So, let us look at this issue and the evidences that has been presented to support the controversial opinion. According to the agreed upon principle, if the issue has been addressed in the time of the Prophet (PBUH), then we look at how the Prophet (PBUH) and his companions dealt with that issue, and follow the understanding of the first generation. In fact, the meat of people of the book was an issue during his time, and their attitude towards it is reflected in several ahadith. So, we should try to understand how the first generation, the best generation, understood the permissibility or prohibition of it.

First claim is that the meat of a Christian or a Jew, is permissible to eat for a Muslim. Well, the above command from Allah leaves no doubt in the matter in general. However, we have to understand this in the context of the Christians and Jews traditions at that time. So, if a Jew or a Christian brought meat to the Muslims in Madeena, they would have ate it, and without asking any questions, because the Christians would slaughter according to their religion. This is reflected in several ahadith and has been agreed upon by the scholars.

Also, it is agreed upon that meat from Non-Muslims who are not people of the book is prohibited. No one contest this. There is no difference of opinion in this matter. This prohibition includes the people who do not believe in God, named Athiests, or people with undeclared faith.

If we look at the tafsir of this verse from the companions, we find that people of the book would slaughter their animal according to the rules given to them by their prophets, and say Allah's name on the slaughter. Permission from Allah here is to allow their meat although their beliefs are wrong, but their methods are correct, and they slaughter in the name of God.

"(The food of the People of the Scripture is lawful to you..) meaning, their slaughtered animals, as Ibn `Abbas, Abu Umamah, Mujahid, Sa`id bin Jubayr, `Ikrimah, `Ata', Al-Hasan, Makhul, Ibrahim An-Nakha`i, As-Suddi and Muqatil bin Hayyan stated. This ruling, that the slaughtered animals of the People of the Book are permissible for Muslims, is agreed on by the scholars, because the People of the Book believe that slaughtering for other than Allah is prohibited. They mention Allah's Name upon slaughtering their animals, even though they have deviant beliefs about Allah that do not befit His majesty" (ibn Kathir)

Some people don't agree with the understanding of the companions, and try to use their own understanding. They argue that method of slaughter doesn't matter, and is not intended by Allah in this verse. Although this understanding is against what the Prophet (PBUH) explained, let us assume it to be true for argument sake. So, if a meat is from the people of the book, it is permissible, regardless of how it was slaughtered.

Now, what is required from us is to determine what meat is from the people of the book, and what is not from them. This is where the biggest deviation is occurring in USA. Muslims in USA are generalizing this permission to the extent that, they start eating meat from Supermarkets. In the case of meat available in the supermarkets in USA, we have to evaluate if this meat is covered under the verse of the Quran above, at all. And, what we really are asking is if the meat in the supermarket is from Christians, because Jewish meat are sold separately as Kosher, so there is no matter of doubt on Jewish meat.

So, what is the meat of the Chrsitians? If a Christian is making the sale, does that make the meat halal? If a Christian is the owner of the supermarket, does that make the meat halal?  If the country is populated by mostly Christians, does that make all supermarkets meat halal? If the slaughterhouse owner is Christian, does that make the meat halal? If the worker in the slaughterhouse is Christian, does that make the meat halal? Of course not, because the meat is not a Christian meat that is sold in the supermarkets. It is from undeclared authority, and faith, which means it was prepared without any intention of it to be a Christian meat. USA is not a Christian country. Supermarkets are not Christian markets. Owners may or may not be Christian. Slaughterer may or may not be Christians. Worker may or may not be Christians. So, what differentiate that meat from meat sold in hindu markets in Orlando. Nothing! So, what is the foundation of calling it Christian meat? If one can not call it Christian meat, then it is prohibited, as agree upon.

After this point is clarified about undeclared nature of the meat in supermarkets, some argue that the Prophet (PBUH) allowed a group of Muslims to eat a meat about which they were not sure. This hadith is in Sahih Bukhari, and following is the english translation.

Aa'isha (may Allah be pleased with her) narrated "that some people said to the Prophet (peace be upon him) that a people come to them with meat which they do not know whether they have mentioned the name of Allah upon it or not. The Prophet replied "Mention the name of Allah upon it and eat it." ( Sahih Bukhari Book of Hunting and Slaguthering #415)

So, the claim is that the people were doubtful about the meat, and the Prophet(PBUH) told them to just eat it. When this is read in english as above, it does seems like a general allowance, but if one opens the original book compiled by Muhammad ibn Ismail Al Bukhair himself, there is more context to this hadith. Title given by the compiler of this hadith is "Baab Zabihaht-ul-A'raab wa Nahwihim" meaning "Chapter of slaughter of  Bedouins (new Muslim) and (the rulings) towards it". What this tells us that the group that provided the meat were new Muslims who may have forgot to say Allah's name when slaughter, but their intention was to slaughter according to their religion, which means that the companions of the Messenger had no doubt that the meat is from a Muslim, but they had a doubt about accuracy of the slaughter. Moreover, the assumption was that the meat is from a Muslim and is permitted. Prophet (PBUH) told them to not question these new Muslims about it and just say Allah's name and eat it. So, it is clear that the meat was known to be from a halal source to begin with and the Prophet(PBUH) was not addressing the question of the doubt of the source of the meat.

Hence, this hadith does not provide evidence to ignore the source of the meat whether it is from a Muslim, people of the book, or from Atheist, and can not be used to permit meat from the supermarket in USA, since the source of the meat is undeclared or unknown to begin with. A christian has to present the meat to us as slaughtered according to Christianity for it to be halal, but all meat sold in USA can not be considered Christian meat or meat from the people of the book.

On the other hand, there are confirmed source of Jewish meat that can be permitted with this hadith, because some Jews may not follow the correct method, but if one does not have enough information, they are allowed to eat it. For example, if presented a kosher option, one may chose that.

On the whole, one can not differentiate between Atheist meat, Christian meat or Hindu meat in USA, and permitting any meat within USA on the basis that it is a land of Christians, or owned by Christians, or severed by Christians is not acceptable.

If a person reading this article is a true believer, and will abandon for the sake of Allah if the truth comes forward, I urge them to stop buying from supermarkets in USA, as it is not the meat from the people of the book, even if you relax the understanding of ibn Abbas, whose understanding of Quran was second only to the Prophet (PBUH).

There are Zabihah Halal markets all over the USA now, and the similar meat is available there. So, please buy from that source, which is "tayyib" (pure).

If someone has another evidence that makes the meat permissible, please provide it, so it can be reviewed.

And Allah Knows best.

JazakAllah Khairin
A Student of Knowledge
AbuArman Jumani

Brothers! Tear down this wall!

In the Name of Allah, the Entirely Merciful, the Especially Merciful.

All praise is due to Allah, the Absolute Ruler.

"And hold firmly to the rope of Allah all together and do not become divided." (Quran 3:103)

"The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy." (Quran 49:10)

As for those who divide their religion and break up into sects, thou hast no part in them in the least: their affair is with Allah. (Quran 6:159)

People have asked this question a million times, but I am not sure if they are seeking an answer to this question, or just making small talk. Question they ask is, how can believers be united as one community? This question is asked in many different formats, and almost in every gathering. Ironically, almost everyone who asks this question has committed to build a wall to prevent such thing from happening.

Recently, I was invited to a meeting for Imams from different communities to a brother's house, and the agenda was to consolidated effort to help new Muslim converts. When the meeting started, I looked around the room, and saw people from different walk of life and cultures present, and seemed to be a good opportunity to settle some differences and unite for this cause. I had some ideas of my own, which I wanted to share with the group. As the people start speaking, they were identifying themselves and the group they belong to. I started to think about which group did I belong to. I could not answer that question, so I decided to stay quite, and just listen.

One of the Imam suggested to conduct the next meeting in "a neutral place". So, I wondered, what made a home of this brother hostile place to meet for Imams, who suppose to be brothers and love each other for the sake of Allah. Anyways, may be a political thing that my simple mind can not comprehend.

As the discussion move forward, there were some great ideas discussed, but there was something bothering everyone, and I couldn't figure out what it was until one of the brother ask the question  "So, should we centralize funding for this new effort?" Oh No! the host Imam immediately went to defense mode, and shut the question down, and every face I could see was flushed with emotion. Then I realize what was the bone that was stuck in the wheel blocking the progress. Instead of stating the obvious here, let me move forward.

See everyone in that room knew what need to be done, and almost everyone agreed on the solution, but the 1000 pound gorilla in the room was sitting in the center, and no one wanted to look at it. Brothers! Issue is that every Imam is part of an organization, and that organization has goals. Furthermore, each organization creates a boundary wall to organize their constituents to be loyal to their group, so the resources can be maximize. This is true for every masjid, and every country, and every school of thought, and every group that uses a label.

Besides the people present, two of the local Imam were not invited, because they were involved in a disagreement with other Imams who were invited. Actually, this is a very common thing that one Masjid or Imam disagrees with another Imam, and they would not like to be in the same room. This is called "Avoidance". It is the second stage of prejudice in the following list, according to the psychologist, Gordon Allport.


1.Antilocution (name calling, stereotyping)
2.Avoidance (defamation by omission, exclusion)
3.Discrimination (refusal of service, denial of opportunity)
4.Physical Attack (threat of physical violence, murder)
5.Extermination (mass assassination, genocide)

It does not matter what the reason is for the dispute, and a Muslim should be open to settle their differences with another Muslim in a moment's notice. and, an Imam should be held on even a higher status, and should not leave any dispute unresolved. Shame on the people who intentionally dis-invite others to avoid conflict in the meeting, but do nothing to solve the dispute. Have they not heard their master, who they claim to follow and love? I implore them to surrender to the following command.

Anas bin Malik (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "Do not desert (stop talking to) one another, do not nurse hatred towards one another, do not be jealous of one another, and become as fellow brothers and slaves of Allah. It is not lawful for a Muslim to stop talking to his brother (Muslim) for more than three days.''
[Agreed Upon]


Oh people of Knowledge! Oh leaders of communities! Oh the inheritors of Muhammad ibn Abdullah!

Desist now this foolishness of petty disputes! Be the first one to apologize, even if you were oppressed. Would you take this argument in front of Allah? Would you argue on the day of judgment that you disconnected and avoided another Muslim, because of a dispute in the past?

Brothers! Tear down this wall!

If the Prophet (PBUH) can forgive the people of Makkah, who drove him out of his beloved town, surely our disputes are lesser in degree.

These walls of madhaib (hanafi, hanbali, salafi,), and the walls of race (Pakistani, Indian, Arab, North American...), and the walls of runoff organizations created due to avoiding political situation in the Masajid, are in the way of unity. If you want unity, kick these walls.

Once again, the unity can be achieved if every Imam willing to follow another Imam, if required, for the sake of Allah, regardless of the disputes and difference of opinion. Also, prioritize the common benefit above the organization that made them Imam and pay their bills. Unity requires sacrifice and risk, and only the believers in the hereafter can take that leap of faith.

JazakAllah Khairin

A Muslim, and nothing more.
AbuArman Jumani

Sajda Sahu: Prostration of Forgetfulness

In the Name of Allah, the Entirely Merciful, the Especially Merciful.

In one of the classes this weekend, the teacher was not sure about the correct method for the prostration of forgetfulness and evidences for it. This is usually not understood by majority of Muslims correctly anyways, and has confused me many times before my course in Fiqh-us-Salah, so I want to share it here some information regarding it, in hopes to clarify and gain some rewards of correcting a person's Salah.

NOTE: As I understand it, if Imam is told about having added something in the prayer, then he should turn around towards Qibla and perform two prostration of forgetfulness  and say another tasleem, without getting up. If the Imam is told about something he missed or done incorrectly, he should stand up and continue the Salah where the error occurred, without saying opening takbir. Talking about mistake is not counted as breaking Salah. This is based on the authentic hadeeth, and applicable, if the only conversation occurred is about mistake of the Salah. If other conversations or activities has occurred, and a longer period has occurred before realization, then the whole Salah should be repeated. And Allah knows best.

There are times in our prayers when we may forget something, or we may have doubt that we have completed an action, etc. The prostration of forgetfulness is: two prostrations that the one praying makes in order to compensate for mistakes occurring in the prayer due to forgetfulness (sahu).

Its causes are three: having added something (az-ziyadah), having omitted something (an-naqs) and having been in a state of doubt (ash-shak).
We will look at these causes separately insha'Allah.

(I) Having Added Something (Az-Ziyadah)
If the person praying deliberately adds an extra standing, sitting, bowing or prostration, then his prayer is nullified. If however, he does so due to forgetfulness and does not remember the addition until having completed it, then there is nothing upon due upon him exceptsajdah sahu, whereupon his prayer will be rectified. If however, he remembers whilst performing that addition, then it is obligatory upon him to leave that addition and also to perform sajdah sahu (at the end of the prayer), and then his prayer will be correct.

An example of this is a person who prays the Dhuhr prayer as five raka'at, but does not remember that he has added except whilst inTashahud. So he should complete his Tashahud and make the salutations (give salam) and then prostrate for forgetfulness, and then give the salutation (again). If however he does not remember the addition except after salutation, then he should perform prostration for forgetfulness and give the salutation (again). (The prostration for forgetfulness is two prostrations towards the Qiblah).

Another point is giving salutations (Taslim) before the completion of the prayer. This is counted as an addition of the prayer. So whoever deliberately gives salutations before the completion of the prayer, then his prayer is nullified. If however, it is done due to forgetfulness, and he does not remember this until after a long time then he should repeat his prayer again. If he remembers a short time later, such as after tow or three minutes, then he should complete his prayer, give salutations and then prostrate for forgiveness and then give salutations (again).

The proof for this is the hadith of 'Abdullah ibn Mas'ud (may Allah be pleased with him) who said that, the Prophet (peace be upon him) prayed Dhuhr with five raka'at, so someone said, "Has increase been made in the prayer?" So he replied, "And why is that?" They said, "You have prayed five (raka'at)." So he performed two prostrations after having given the salutation … and in a narration (there occurs), " ... so he turned his feet and faced the Qiblah and performed two prostrations, then he gave the salutation." Reported by the whole group [i.e. al-Bukhari, Muslim and the four Sunan]  [Ahmed 4431, Bukhari 404, Muslim 572, Abu Dawud 1019, Nisai 1250]

GIVING SALUTATIONS (SALAM) BEFORE COMPLETION OF THE PRAYER
Giving salutations before the completion of the prayer is a case of addition in the prayer. So whoever gives the salutation before the completion of the prayer deliberately, then his prayer is nullified.
If however, it is done due to forgetfulness, and he does not remember this until after a long time then he should repeat his prayer again. If he remembers a short time later, such as after two or three minutes, then he should complete his prayer and salutation, then prostrate for forgetfulness, and then give salutation (again).

The proof of this hadith is Abu Hurayrah (may Allah be pleased with him) who said that, "The Prophet (peace be upon him) lead them in the Dhuhr prayer or the 'Asr prayer and gave the salutation after two raka'at. Then he departed quickly from one of the doors of the mosque, and the people were saying that the prayer had been decreased. The Prophet (peace be upon him) meanwhile, stood by a piece of wood placed in the mosque, leaning against it, as if he was angry. So a man stood and said, 'O Messenger of Allah, have you forgotten or has the prayer been reduced?' So the Prophet of Allah (peace be upon him) said, 'I did not forget nor has it been reduced.' So the man said, 'Rather you have indeed forgotten.' So the Prophet (peace be upon him) said to the Companions, 'Is what he is saying true?' They said 'Yes' So the Prophet (peace be upon him) went forward and prayed what remained of the prayer, then he gave the salutation, then he prostrated twice, then he gave the salutation." [Agreed Upon] [Shahih Muslim Chapter 51 Book 4 #1184]

And if the Imam gives the salutation before completion of his prayer and there are some followers who missed part of the prayer and who stand up to make what they had missed, and then the Imam remember that there is something incomplete in his prayer that he has to make up for, so he stands to complete that - then in this case the followers who have already stood to complete what they have missed have a choice between continuing to make up what they missed and then performing prostration for forgetfulness, and between running to following the Imam, and when he performs the salutation to complete what they had missed, and then to prostrate for forgetfulness after giving the salutation, and this is more right and more prudent.

(II) Omission of Pillars (Arkan)
If a person omits a pillar (rukun – Singular for arkan) from his prayer, then if it is in the initial takbir (takbirat ul-ihram), then there is no prayer for him whether he left it deliberately or forgetfully because his prayer has not been established. If it is something other than the initial takbir, then if it is left deliberately, his prayer is nullified. If however, he leaves is due to forgetfulness, then if he goes on and reaches its place in the next raka'at, then he discards the raka'at which he forgot it in, and the following one takes its place. If he has not reached its place in the next raka'at, then it is obligatory upon him to return to the missed pillar and to perform it and whatever comes after it. In either of these two cases it will be obligatory upon him to perform prostration for forgetfulness after the salutation.

An example (of this) is the case of a person who forgets the second prostration in the first raka'at, but remembers this whilst sitting down between the two prostrations in the second raka'at. So he should discard the first raka'at and the second one will take its place, so he counts that as his first rakat and completes his prayer based upon that. Then he should give the salutation, prostrate for forgetfulness, and then give salutation.

A further example (is that of) a person who forgets the second prostration and the sitting before it in the first rak'ah. But he remembers this after standing straight from ruku' in the second raka'at. He should go back to sit and to prostrate, and then complete his prayer from then on. Then he should give the salutation, prostrate for forgetfulness, and finally give the salutation (again).

OMISSION OF OBLIGATIONS (WAJIBAT)
If the person praying leaves an obligation from the obligations of the prayer deliberately, then his prayer is nullified. If however he does so due to forgetfulness, and he remembers it before moving on from its place in the prayer, then he should perform it, and there is nothing upon him.

If he remembers it after having moved on from its place in the prayer, but before reaching the pillar that follows it, then he returns to it and performs it. Then he completes his prayer and gives salutation, prostrates for forgetfulness, and gives salutation. If however, he remembers it after reaching the pillar that followed it, then it is cancelled, so he should not go back to it but should continue his prayer and then prostrate for forgetfulness before giving the salutation.

An example of that (is where) a person raises himself up from the second prostration in the second rak'ah in order to stand for the thirdrak'ah, forgetting the first Tashahud. But he remembers before actually getting up, so he should remain in the sitting position, perform theTashahud, and then complete his prayer – and there is nothing upon him. However if he remembers after beginning to stand, but before standing, but before standing straight, then he should return to the sitting position and perform the Tashahud. He should then complete his prayer and give the salutation, prostrate for forgetfulness and give the salutation (again).

If he remembers after standing straight, then the Tashahud is cancelled for him, he does not return to it. Rather he continues and completes his prayer, and prostrates for forgetfulness before giving the salutation.

The proof for this is what is reported by al-Bukhari and others from 'Abdullah ibn Buhaynah (may Allah be pleased with him) who said that,"The Prophet (peace be upon him) led them in Dhuhr prayer. He stood after the first two raka'at and did not sit (meaning for the firsttashahud), so the people stood along with him. Then when it came to the completion of the prayer and the people awaited his salutation, he said takbir whilst sitting and performed two prostration before giving the salutations. Then he gave the salutation." [Abu Dawud  Book 3  Hadith 1029 ]

(III) Doubt (Shak)
Doubt is to be uncertain about which of the two matters has occurred, and doubt is not taken notice of in matters of worship in three cases:

1.  If it is just a self-delusion, having no reality like devilish whisperings.
2.  If it occurs very frequently to a person such that he does not perform any act of worship except that he is caused to doubt in it.
3.  If it occurs after the completion of the acts of worship, then it is not taken into account, as long as he is not certain of it, in which case he will need to act upon what he is certain of.

An example of this is that a person prays Dhuhr, and after finishing his prayer he doubts whether he prayed three or four raka'at. Then he takes no notice of this doubt unless he is certain that he only prayed three raka'at, in which case he should complete his prayer if it occurs a short while later, then he should give the salutations, prostrate for forgetfulness and then perform the salutation again. If however he does not remember until a long time has passed, then he must repeat the whole prayer afresh.

As for doubt in other than these three cases, then it is taken account of. Doubt in the prayer will be of two kinds:
(i) That one of the two matters is more weighty in his mind, so he will act upon what is more weighty to him, then he will complete his prayer based upon that, after which he should give the salutation, prostrate for forgetfulness and finally give the salutation. An example of this is if a person prays Dhuhr and doubts in a rak'ah (as to whether) it is the second or the third rak'ah? But the weightier case in his mind is that it is the third, so he makes it the third. So after he performs one further rak'ah, he gives the salutation, prostrates for forgetfulness and the he gives the salutation.

The proof for what is established in the Sahihayn (Al-Bukhari and Muslim) and elsewhere in the hadith of 'Abdullah ibn Mas'ud (may Allah be pleased with him) who said that the Prophet (may peace be upon him) said, "If one of you doubts in his prayer, then let him strive to arrive at what is correct, and complete it upon that basis. Then let him give the salutation and perform two prostrations." [Sahih Muslim Chapter 51 Book 4 Hadith 1168]

(ii) Neither of the two possibilities are weightier in his mind. Therefore, he should act upon that which he is certain of, which will be the lesser of the two, and complete his prayer based upon that, and then prostrate for forgetfulness before giving the salutation, and then give the salutation. An example of this is if a person is praying 'Asr and doubts in a rak'ah (as to) whether it is the second or the third, and neither its being the second nor its being the third is more weighty in his mind. So he makes it the second, performs the first Tashahud and two raka'at after it, and then prostrates for forgetfulness and gives salutation.

The proof for this is what Muslim reports from Abu Sa'id al-Khudri (may Allah be pleased with him) that the Prophet (peace be upon him) said, "If one of you doubts in his prayer and does not know how many he has prayed –whether it is three or four – then let him cast away the doubt and build upon what he is certain of. Then let him perform two prostrations before giving the salutation. So if he has prayed five, then they will make his prayer even for him, and if he has prayed the full four, then they will be a humiliation for Satan." [Sahih Muslim Chapter 51 Book 4 Hadith 1166]

And from the examples of doubt is a person who arrives whilst the Imam is in the bowing (ruku'). So he gives the initial takbir whilst he is standing up straight, and then he performs the ruku' and this will result in one of three cases:

1. That he is certain that he has reached the Imam whilst he was performing ruku', before he raises up from it. So he has caught therak'ah and recitation of Surah al-Fatihah is not required from him in this case.
2. That he is certin that the Imam raised up from the ruku' before he reached him, then this rak'ah has escaped him.
3. That he doubts as to whether he caught up to the Imam whilst he was performing ruku' – such that he catches that ruku' or whether the Imam raised up from the ruku' before he caught him – such that he will have missed that rak'ah. So if one of the two is more weighty in his mind, then he acts upon that and completes his prayer upon that basis and he gives the salutation, performs prostration for forgetfulness, and then gives the salutation. This is unless it is the case that he did not miss anything from the prayer because no prostration will be due upon him in that case.

But if neither of the two cases has more weight in his mind then he acts upon that what is certain (which is that he has missed a rak'ah), so he completes his prayer upon that basis and he prostrates for forgetfulness before giving the salutation, then he gives the salutation.

It should generally be noted that if a person doubts in his prayer, he should act upon that which he is certain of, or upon what is weightier in his mind – in accordance with the details already mentioned previously. Then if it becomes clear to him that the course of action he has proceeded upon is in accordance with reality and that he has neither added to or deleted anything from his prayer, then he no longer has to perform the prostration for forgetfulness, due to the fact that doubt which necessitates it is no longer present.

A different saying is that it is still necessary to perform the prostration of forgetfulness in order to humiliate the Shaytan, due to the saying of the Prophet (peace be upon him), "And if he has prayed it completely then the two prostrations will be a humiliation for the Shaytan."

And due to the fact that he performed a part of his prayer in a state of doubt with regards to its performance and this is the more correct saying insha'Allah.

An example of this is if a person prays and doubts in a rak'ah, whether it is the second or third rak'ah. Neither of these two possibilities carries more weight in his mind, so he makes it the second rak'ah and completes his prayer upon that basis. But whilst continuing, it becomes clear to him, that it was the second rak'ah in reality. In such a case there is no prostration for for forgetfulness due upon him in the saying most well known in the madhhab, but prostration for forgetfulness before the salutation is required from him and the second saying that we hold to be preferable.

PROSTRATION FOR FORGETFULNESS FOR ONE PRAYING BEHIND AN IMAM
If the Imam forgets, then it is obligatory upon those following him in prayer to follow him in performance of the prostration for forgetfulness due to the saying of the Prophet (peace be upon him), "The Imam is appointed to be followed, so do not differ with him … "until he said, " … so when he prostrates then prostrate … " This hadith is agreed upon from the hadith of Abu Hurayrah (may Allah be pleased with him).

So whether the Imam prostrates for forgetfulness before the salutation or after it, it is obligatory upon those praying behind him. This is except for the one who arrivced late and needs to make up the part of the prayer he missed, he should not follow the Imam in performance of prostration after the salutation, as this is not possible for him. This is because, he cannot give the salutation along with the Imam, so what he should do, is to first make up what he has missed, and then give the salutation, then to prostrate for forgetfulness, and then to give the salutation.

An example of this (is if) a man enters the prayer along with the Imam in the final rak'ah, and a prostration for forgetfulness is due from theImam after the salutation. So when the Imam gives the salutation, this man should stand to complete what he missed and does not prostrate along with the Imam. Then he has completed what he missed and has given the salutation, he should them perform prostration for forgetfulness aftyer the salutation. But if the follower and not the Imam forgets in the prayer, and nothing of the prayer escapes him, then no prostration is due from him. This is because his prostrating would cause him to differ from the Imam and to disrupt his state of following him. Also the companions (may Allah be pleased with him), left the Tashahhud when the Prophet (peace be upon him) forgot it, so they stood along with him and did not sit for the Tashahhud in order to comply with the duty of following the Imam.

But if he misses part of the prayer due to forgetting whilst praying behind the Imam, or whilst making up what he had missed on his own, then he must prostrate for forgetfulness after completion of what he had missed. This prostration will be either before or after the salutation depending on its cause, as he preceded.
An example of this (is if) a follower forgets to say "Subhana rabbi al-'adhim" in the ruku', but does not miss any action of the prayer, he does not need to prostrate, but if a rak'ah or more uis missed by him, then he must make it up and then prostrate for forgetfulness before the salutation.

A further example (is if) a follower prays the Dhuhr prayer along with the Imam, then when the Imam stands for the fourth rak'ah, the follower remains sitting thinking it to be the last rak'ah. But when he knows that the Imam has stood, he stands. So if he hasn't missed anything of the prayer, then no prostration is due for him. But if it causes him to miss a rak'ah or more, then he should make that up and give the salutation, and then prostrate for forgetfulness, and give the salutation. This prostration is because of the sitting that he added to the prayer when the Imam stood for the fourth rak'ah.

(Note): For what has preceded it, will be clear that the prostration for forgetfulness is sometimes performed before the salutation, and sometimes after it.

So it is performed before salutation in two case:
(i) If it is due to deficiency, due to the hadith of 'Abdullah ibn Buhaynah (may Allah be pleased with him) that the Prophet (peace be upon him) prostrated for forgetfulness before the salutation when he left the first Tashahhud, and the hadith with it's wording has preceeeded.

If it is due to doubt when is unable to distinguish which of the two possibilities carries more weight in his mind, due to the hadith of Abu Sa'id al-Khudri about one who doubts in his prayer and does not know how many he has to pray, whether it is three or four raka'at. So the Prophet (peace be upon him) commanded such as person to perform two prostrations before giving the salutation, and the hadith and it's wording have preceeded. And the prostration for forgetfulness is performed after the salutations;

(ii) If it is due to an addition in the prayer, due to the hadith of 'Abdullah ibn Mas'ud when the Prophet (peace be upon him) prayed Dhuhrwith five raka'at, so they mentioned this to him after the salutation, so he (peace be upon him) performed two prostrations and then gave the salutations. He (peace be upon him) did not explain that his prostration after the salutation was due to the fact that he only knew of the addition after having performed it. So this shows that this ruling is general and that prostration because of addition is to be done after the salutation – whether he knows of the addition before the salutation or after it.

From this also is the case of one who forgetfully gives the salutation before completion of the prayer, then he remembers and completes it. He has added a salutation within the prayer, so he should prostrate after salutation due to the hadith of Abu Hurayrah, that the Prophet (peace be upon him) gave the salutation in the Dhuhr or the 'Asr prayed after two raka'at. They mentioned it to him, so he completed the prayer and then gave the salutation, then prostrated for forgetfulness, then the hadith with it's wording has preceded.

(iii) If it is due to forgetfulness when one of the two possibilities carries more weight in his mind, due to the hadith of Ibn Mas'ud that the Prophet (peace be upon him) commanded the one who forgets in his prayer should strive to ascertain what is correct, and then to complete his prayer on that basis, then to give the salutation and to prostrate and the hadith and it's wording have preceded.

Then if two cases of forgetfulness occur for him, one of them requiring prostration before the salutation and the other requiring prostration after it, then the scholars say that prostration before the salutation predominates, so he should prostrate before it.

An example of this (is if) a person prays Dhuhr and stands up for the third rak'ah without sitting for the first Tashahhud, then he sits in the third rak'ah thinking it to be the second. He then remembers that it is the third – so he should stand, pray a further rak'ah and prostrate for forgetfulness and then give the salutation. So this person left the first Tashahhud which requires prostration before the salutation and added a sitting in the third rak'ah which requires prostration after the salutation, so the prostration after the salutation predominates and Allah knows best.

So I ask Allah that He should grant us and our Muslim brothers understanding of His Book and the Sunnah of His Messenger (peace be upon him) and that we act upon them inwardly and outwardly in matters of 'aqidah, worships and dealings. Then He grants us all good outcome, indeed He is the Most Beneficent, the Most Gracious.

All praise is for Allah, The Lord of all creation, and may Allah extol and send blessings and peace upon our Messenger (peace be upon him), upon his true followers and all his companions.
Written and compiled by the one in need of Allah, The Most High, Muhammad ibn Salih al-'Uthaymin on the 04/03/1400H.

JazakAllah Khairin,

AbuArman Jumani