What is the ruling, if after the prayer it becomes clear that it was prayed towards other than the direction of the Qiblah; does it make any difference if this (happened) in a Muslim land or a kaafir land or in the wilderness?
Answer:
If a Muslim is on a journey or in a land in which it is not easy to find someone to show him the Qiblah, then his prayer is correct even after it becomes clear to him that he did not pray towards the Qibla. But if he was in a Muslim land, his prayer is not correct, because he is able to ask someone to show him the direction of the Qibla, just as he is able to know the direction of the Qibla via the mosques. [Fataawaa Muhimma Tata-allaqu Bis-Salaah: Imaam Abdul Azeez Bin Baaz (rahimahullaah): page:5]
If I exited from the masjid for a period of ten minutes then I returned is the greeting of the masjid (2 rakaat) binding upon me?
Answer:
If you exited with the intention to return and you returned soon then the greeting of the masjid is not upon you, because you take the ruling of being sat in the Masjid. As for if the time was long, then when you return you perform the greeting of the masjid because the separation was long and the first sitting has finished and this is a second sitting.
Is the statement of Imam Maalik rahimahullah: “Everyone’s statement can be taken or rejected except for the companion of this grave” Is this in the matters of Islamic Jurisprudence only and not in matters of Creed ?
Answer:
There is no (legitimate) differing in the matters of Creed (Aqeedah). There is no scope in (choosing to) take or reject (Issues of Aqeedah) because they are affairs founded upon the texts (of the Book and Sunnah) rather this (statement) is only (applicable) in the issues of jurisprudence. The speech of everyone in agreement with the evidences is taken and that which opposes the evidences is rejected. This is what Imaam Maalik (rahimahullah) intended.
Source: http://www.alfawzan.af.org.sa/node/2392
May Allah reward Abu Muaawiyah Abdullah for his assistance.
Shaykh Fawzaan (may Allah preserve him) was asked:
What is the ruling on people who constantly fast Ramadhaan 30 days? [i.e regardless of moon sighting]
Answer:
This is not permissible; fasting is established upon the (sighting of the) new moon:
{They ask you (O Muhammad (sallallaahu alaihi wa sallam) about the new moons. Say: “These are signs to mark fixed periods of time for mankind…”} Surah 2 Verse 189
And the Prophet ﷺ said:
“Start observing Sawm (fasts) on seeing the crescent moon (of Ramadhaan), and give up observing saum (fast) on seeing the crescent-moon (of Shawwal).” Bukhaari
So fasting is linked to the sighting of the new moon, and giving up of fasting [end of Ramadan] is linked to the sighting of the new moon; and the month may be 30 days and it may be 29 days in accordance to the sighting of the new moon. So if it is not seen on the night of the 30th day [*translators note: bearing in mind the night precedes the day], then if this is relating to Sha’ban, the people arise [on the 30th day of Sha’ban] not fasting, because in this day is doubt [whether Ramadan has begun or not], and if this occured at the end of Ramadan then they fast the 30th day due to the origin of the affair being the establishment and continuity of Ramadan, just like in the first scenario the continuity of Sha’ban remains as the origin and default.
