Making Up Missed Prayers, - Dought & clear, - * Prayer of one who becomes unconscious and one who issick and stops praying

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My father was hit by a car and his leg was injured, and he was in the hospital. He stayed there for seventeen days and did not pray. When he came round, he asked about that and wants to make up the prayers. Please advise us.
Praise be to Allaah.
If he was conscious during that time then he has to make up the missed prayers, standing, sitting, lying on his side, according to what he is able to do. He should do them in the right order, with the appropriate intention. So he should pray the prayers of the first day in order, starting with the first obligatory prayer that he missed, then the next one and so on, then the prayers of the second day and the third day, until he finishes. But if he was unconscious, in that case he does not have to make them up.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta, 6/17.

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Making Up Missed Prayers, - Dought & clear, - * When he was prayingZuhr, he remembered that he had not prayed Fajr

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I prayed Zuhr when I had missed three rak’ahs, and when I had completed two rak’ahs I remembered that I had not prayed Fajr as I was sick. Then I stopped the prayer after the second rak’ah and intended that to be Fajr, and after that I prayed Zuhr
Praise be to Allaah.
This question will be answered by addressing three points:
1 – The ruling on praying missed prayers in order:
Imaam Abu Haneefah, Imaam Maalik and Imaam Ahmad are of the view that it is obligatory to pray missed prayers in order when making them up. The evidence for that is the fact that when the Prophet (peace and blessings of Allaah be upon him) missed some prayers on the day of al-Khandaq, he made them up in order. Al-Bukhari (641) and Muslim (631) narrated from Jaabir ibn ‘Abd-Allaah that the Prophet (peace and blessings of Allaah be upon him) prayed ‘Asr on the day of al-Khandaq after the sun had set, then he prayed Maghrib after that. Al-Bukhaari (631) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Pray as you have seen me praying.” (al-Mughni, 2/336)
2 – If a person forgets to pray them in order, does that obligation no longer apply?
The answer is, yes, the obligation to pray them in order no longer applies if one forgets, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah will forgive my ummah for their mistakes and what they forget, and what they are forced to do.” (Narrated by Ibn Maajah, 2043; classed as saheeh by al-Albaani inSaheeh Ibn Maajah, 1662). This is the view of Imaam Abu Haneefah and Imaam Ahmad (may Allaah have mercy on them). SeeFath al-Qadeer, 1/424; al-Mughni, 2/340;al-Sharh al-Mumti’, 2/139.
If a person forgets one prayer and does not remember until the time for the next prayer begins, then he remembers it, one of the following three scenarios must apply:
1- He remembers the missed prayer before he starts to offer the current prayer. In this case he has to start with the missed prayer, then pray the prayer that is currently due.
2- He prays the current prayer and completes it, then he remembers that he still has to do the missed prayer that he has not prayed yet. His current prayer is valid and he only has to pray the missed prayer, and he is excused for not praying them in the proper order because he forgot.
3- He remembers during the current prayer that he did not pray the previous prayer, which he missed. So he should complete the current prayer, which then becomes a naafil (supererogatory) prayer, then he should pray the prayer his missed, and then repeat the current prayer, in order to keep them in the proper order. This is the view of Imam Ahmad (may Allaah have mercy on him). Seeal-Mughni, 2/336-340). This is also the view of ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them both). Imaam Maalik narrated inal-Muwatta’(408) that Naafi’ ibn ‘Abd-Allaah ibn ‘Umar used to say, “Whoever forgets a prayer then remembers it only when he is with the imaam, then when the imaam says the salaam, let him pray the prayer that he had forgotten, then let him pray the other after that.” Shaykh al-Islam (Ibn Taymiyah – may Allaah have mercy on him) said: “When he remembers the prayer that he missed during the (current) prayer, it is as if he remembered before he started it. But if he does not remember until the current prayer is finished, then the current prayer is valid according to the majority of scholars, such as Abu Haneefah, al-Shaafa’i and Ahmad…” (al-Fataawa al-Kubra, 1/112)
His completing the prayer that he is currently praying is mustahabb (recommended), not waajib (obligatory). If he stops that prayer, then prays the prayer he missed, then prays the current prayer, that is permissible. Muhanna said: “I said to Ahmad, ‘I was praying ‘Isha, then I remembered that I had not prayed Maghrib. So I prayed ‘Isha’, then I prayed Maghrib and repeated ‘Isha’.’ Ahmad said, ‘You did right.’ I said, ‘Should I not have stopped praying when I remembered?’ He said, ‘Yes.’ I said, ‘So how did I get it right?’ He said, ‘Both are permissible.’” (al-Mughni, 2/339).
Some of the scholars are of the view that he should complete the (current) prayer that he is praying, and then do the missed prayer, and he does not have to repeat the current prayer. This is the view of al-Shaafa’i, as stated inal-Majmoo’, 3/70. This was also the view favoured by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him). (Majmoo’ Fataawa Ibn ‘Uthaymeen, 12/221). But the first opinion is more on the safe side.
3 – The questioner says that he did not pray Fajr because he was sick
What he did was not correct, because sickness is not an excuse to delay the prayer until the time for prayer is over. Rather what the Muslim must do is to offer the prayer on time. If he is sick, he should pray as best he can, for Allaah does not burden a soul beyond what it is able to bear. If he is unable to stand, then he may pray sitting down. If he is unable to sit, then he may pray lying on his side. If he is unable to do wudoo’, then he should do tayammum. If there is some impurity on his body and he is unable to remove it, then he should pray as he is, and so on. It is not permissible for him to delay the prayer until the time for it is over because he is unable to purify himself or remove the impurity. Rather he should pray as best he can and do as much of the obligatory actions of prayer as he is able, and he is relieved of the obligation to do the things that he is unable to do. See the essayAhkaam Salaat al-Mareed wa Tahaaratuhuby Shaykh Ibn Baaz.

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Making Up Missed Prayers, - Dought & clear, - * Ruling on making up missed prayers

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I am a new muslim. Following is the few question that i wish to know, some of the question is sounds very stupid i suppose.
1. When i pray what should i say.
2. my parents is buddhist, only my father know that I am muslim, not the rest of the family member, sometimes, they told me to go back to have dinner, but I don't eat pork or any related items as a haram food that I know, but how about chicken and other meat such as fish. That is not slaughtered by the muslim, is that consider haram, and did i commit a sin out of it.
3. How can i repend my sin to Allah (the almighty) and how can i get his forgiveness, for the daily sin i comitted.
4. If i miss the subuh pray, or azan, of any of the 5 times pray, did i commit a sin, and how can i get forgiveness over it.
5. How can i learn to speak while i pray and read the quran in arabic. Aleast the basic word that i should speak during my pray.
6. Is all the seafood is haram or halal.
Praise be to Allaah.
Firstly:
We thank you for your trust in our site, and we ask Allaah to help us meet your expectations, and to bless you with strength and guidance. We also appreciate your eagerness to learn that which you do not know. This is something that is obligatory upon every Muslim, for man is not born with knowledge. The Prophet (peace and blessings of Allaah be upon him) said, “Knowledge comes by learning.” (Classed as hasan by Ibn Hajar inFath al-Baari). Do not think that asking about things you do not know is stupid, rather it is something that is necessary and a person is to be commended for doing so.
Secondly:
With regard to the questions that have to do with prayer, you will find under question no. 13340a detailed answer describing the prayer and what is to be said in it.
Thirdly:
With regard to reciting Qur’aan in Arabic or another language, you will find under question no. 3471a detailed answer concerning this matter. We advise you to try hard to learn Arabic, at least Soorat al-Faatihah and the pillars and essential parts of prayer. That should be easy, either by learning it from a Muslim who knows it by heart and can read it well, or by going to a website on the Internet that has audio recordings of the Holy Qur’aan and listening to it and memorizing it from that.
Fourthly:
With regard to missing prayers, one of the following two scenarios must apply:
1 – When you miss a prayer unintentionally, for a legitimate shar’i excuse, such as forgetting or sleeping, although you are basically very keen to perform the prayer on time. In this case you are excused but you have to make it up as soon as you remember it. The evidence for that is the hadeeth narrated inSaheeh Muslim(681) which tells how the Prophet (peace and blessings of Allaah be upon him) and his companions slept and missed Fajr prayer, and the Sahaabah began to ask one another, “What is the expiation (kafaarah) for what we have done by neglecting the prayer?” The Messenger of Allaah (peace and blessings of Allaah be upon him) said. “Sleeping does not mean that you are neglecting the prayer. Rather neglecting the prayer means not praying one prayer until the time for the next prayer comes. Whoever does that let him pray when he remembers it.”
This does not mean that a person should sleep deliberately when a prayer is due, until he misses it, then use sleep as an excuse, or neglect a means that would help him to do the prayer, and then take that as an excuse. Rather he must make use of all the means he can, as the Messenger (peace and blessings of Allaah be upon him) did in this case, when he appointed one person to stay awake and wake them up to pray, but that person was overcome by drowsiness, so he did not wake them up. This is the case in which a person may be excused.
2 – When you miss a prayer deliberately. This is a major sin, and it is so serious that some of the scholars stated that the one who does this is a kaafir. (as it says in Majmoo’ Fataawa wa Maqaalaat Samaahat al-Shaykh Ibn Baaz, 10/374). The one who does this has to repent sincerely, according to scholarly consensus. With regard to making up the prayer, there was a difference of opinion among the scholars as to whether or not it would be accepted from him if he makes it up afterwards. Most of the scholars said that he should make it up and that his prayer is valid, although he is a sinner (i.e., if he does not repent – and Allaah knows best), as Shaykh Ibn ‘Uthyameen quoted from them inal-Sharh al-Mumti’, 2/89. The view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) is that it is not valid, and that it is not prescribed for him to make it up. He said inal-Ikhtiyaaraat(34): “It is not prescribed for the one who misses a prayer deliberately to make it up, and the prayer, if he makes it up, is not valid; rather he should do a lot of voluntary (naafil) prayers. This is the view of a group among the Salaf.” One of the contemporary scholars who regarded this view as more correct is Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him); he quoted as evidence for that the words of the Prophet (peace and blessings of Allaah be upon him), “Whoever does an action that is not in accordance with this matter of ours (i.e., Islam), will have it rejected.” (Agreed upon).
So you must beware of this and strive to perform all the prayers on time, as Allaah says (interpretation of the meaning):
“Verily, As‑Salaah (the prayer) is enjoined on the believers at fixed hours”
[al-Nisa’ 4:103]
With regard to repentance, you will find a detailed answer under question no. 14289on this website.
With regard to meat that has been slaughtered by a non-Muslim, you will find an answer under question no. 10339.
With regard to your question about seafood, it is all halaal in principle, because Allaah say (interpretation of the meaning):
“Lawful to you is (the pursuit of) water game and its use for food — for the benefit of yourselves”
[al-Maa'idah 5:96]
We ask Allaah to help you to learn Arabic and to understand Islam, and to do more righteous deeds, for He is Able to do that.

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Sacrifices, Dought & clear, - * Definition of udhiyah and ruling thereon

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What is meant by udhiyah (sacrifice)? Is it obligatory or Sunnah?.
Praise be to Allaah.
The word udhiyah means an animal of the ‘an’aam class (i.e., camel, cow, sheep or goat) that is slaughtered during the days of Eid al-Adha because of the Eid and as an act of worship, intending to draw closer to Allaah thereby.
This is one of the rituals of Islam prescribed in the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), and according to the consensus of the Muslims.
In the Qur’aan:
1 – Allaah says (interpretation of the meaning):
“Therefore turn in prayer to your Lord and sacrifice (to Him only)”
[al-Kawthar 108:2]
2 – Allaah says (interpretation of the meaning):
“Say (O Muhammad): Verily, my Salaah (prayer), my sacrifice, my living, and my dying are for Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists).
He has no partner. And of this I have been commanded, and I am the first of the Muslims”
[al-An’aam 6:162]
The wordnusuk(translated here as sacrifice) means sacrifice; this is the view of Sa’eed ibn Jubayr. And it was said that it means all acts of worship, including sacrifice, which is more comprehensive.
3 – Allaah says (interpretation of the meaning):
“And for every nation We have appointed religious ceremonies, that they may mention the Name of Allaah over the beast of cattle that He has given them for food. And your Ilaah (God) is One Ilaah (GodAllaah), so you must submit to Him Alone (in Islam). And (O Muhammad) give glad tidings to the Mukhbitoon [those who obey Allaah with humility and are humble from among the true believers of Islamic Monotheism]”
[al-Hajj 22:34]
In the Sunnah:
1 – It was narrated inSaheeh al-Bukhaari(5558) andSaheeh Muslim(1966) that Anas ibn Maalik (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) sacrificed two white rams speckled with black. He slaughtered them with his own hand, said ‘Allaahu akbar’ and put his foot on their necks.”
2 – It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) stayed in Madeenah for ten years, offering sacrifice (every year on Eid).” Narrated by Ahmad, 4935; al-Tirmidhi, 1507; classed as hasan by al-Albaani inMishkaat al-Masaabeeh, 1475.
3 – It was narrated from ‘Uqbah ibn ‘Aamir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) shared out sacrificial animals amongst his companions, and ‘Uqbah got a sheep that was six months old. He said, “O Messenger of Allaah, I got a sheep that is six months old.” He said, “Offer it as a sacrifice.” Narrated by al-Bukhaari, 5547.
4 – It was narrated from al-Baraa’ ibn ‘Aazib (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever offers a sacrifice after the prayer has completed his rituals (of Eid) and has followed the way of the Muslims.” Narrated by al-Bukhaari, 5545.
The Prophet (peace and blessings of Allaah be upon him) offered sacrifices, as did his companions (may Allaah be pleased with them). And he said that sacrifice is the way of the Muslims.
Hence the Muslims are unanimously agreed that it is prescribed in Islam, as was narrated by more than one of the scholars.
But they differed as to whether it is Sunnah mu’akkadah (a confirmed Sunnah) or it is obligatory and it is not permissible to omit it.
The majority of scholars are of the view that it is Sunnah mu’akkadah. This is the view of al-Shaafa’i, Maalik and Ahmad according to his most well-known view.
Others were of the view that it is obligatory. This is the view of Abu Haneefah and one of the views narrated from Ahmad. This was also the view favoured by Ibn Taymiyah who said: “This is one of the views narrated in the madhhab of Maalik, or it appears to be the view of Maalik.”
From Risaalat Ahkaam al-Udhiyah wa’l-Dhakaahby Ibn ‘Uthaymeen (may Allaah have mercy on him).
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: “Udhiyah is Sunnah mu’akkadah for the one who is able to do it, so a person should offer the sacrifice on behalf of himself and the members of his household.”
Fataawa Ibn ‘Uthaymeen, 2/661.

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