Making Up Missed Prayers, - Dought & clear, - * Is it prescribed to make up the regular Sunnah prayers that should be offered before and after Zuhr by offering them after ‘Asr because of an excuse?

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I pray the noon prayer on campus, but my classes start before noon and end after the afternoon prayer is performed, with no enough time between classes, so I pray the noon prayer only without the stressed practices for lack of time. if I arrive at class after the professor, I am not allowed to attend the class. Sometimes, I don't even have enough time to get to the place of prayer, so I pray in a secluded space inside the hall.
Is it permitted to pray the stressed practices when I get home following the afternoon prayers? And what should I do about stressed pre-practices ?.
Praise be to Allaah.
It is prescribed to make up the regular Sunnah prayers (al-sunan al-rawaatib) if they are missed because of an excuse such as sleeping, forgetting or being too busy to do them, which led to one not offering them at the proper time. So they may be made up even at times when prayer is not allowed, according to the correct scholarly opinion. That is because of the report narrated by al-Bukhaari (1233) and Muslim (834) from Umm Salamah (may Allah be pleased with her), according to which the Prophet (blessings and peace of Allah be upon him) prayed two rak‘ahs after ‘Asr; she asked him about that and he said, “Some people from ‘Abd al-Qays came to me and distracted me from offering the two rak‘ahs that come after Zuhr, so these are they.”
And Ibn Maajah (1154) narrated that Qays ibn ‘Amr said: The Prophet (blessings and peace of Allah be upon him) saw a man praying two rak‘ahs after Fajr. The Prophet (blessings and peace of Allah be upon him) said: “Fajr prayer twice?” The man said to him: I did not pray the two rak‘ahs that come before it, so I prayed them (now). And the Prophet (blessings and peace of Allah be upon him) did not say anything. Classed as saheeh by al-Albaani inSaheeh Ibn Maajah, 948.
And al-Tirmidhi (426) narrated from ‘Aa’ishah (may Allah be pleased with her) that if the Prophet (blessings and peace of Allah be upon him) did not pray four rak‘ahs before Zuhr, he would pray them afterwards. Classed as hasan by al-Albaani inSaheeh al-Tirmidhi.
Al-Nawawi (may Allah have mercy on him) said:
The correct view is our opinion is that it is mustahabb to make up the regular Sunnah prayers (al-sunan al-rawaatib). This is the view of Muhammad, al-Muzani, and Ahmad according to one report. Abu Haneefah, Maalik and Abu Yoosuf, according to the more well-known report from them, said: They should not be made up; our evidence is these saheeh hadeeths. End quote.al-Majmoo‘, 4/43
Al-Mardaawi al-Hanbali (may Allah have mercy on him) said:
The words “and whoever misses any of these Sunnah prayers, it is prescribed for him to make them up”– this is our madhhab (the madhhab of Imam Ahmad) and is the well known view according to our companions. End quote.al-Insaaf, 2/187
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
If one of the regular Sunnah prayers, such as the Sunnah prayer of Zuhr, is missed, can it be made up after ‘Asr? There are two views both of which were narrated from Ahmad. One of them is that it may not be made up; this is the view of Abu Haneefah and Maalik. The other view is that it may be made up. This is the view of al-Shaafa‘i and it is stronger. And Allah knows best. End quote.Majmoo‘ al-Fataawa, 23/127
Based on the above, if you are not able to offer the regular Sunnah prayers before and after Zuhr at the proper time, it is prescribed for you to offer them after ‘Asr.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Is it permissible to delay the Sunnah prayer that is offered before Zuhr, as we start Zuhr prayer, then after approximately one hour we offer the Sunnah prayers that come before and after, because the time allowed for us to pray where we are studying outside the Kingdom is only enough to do wudoo’ and offer the (obligatory) prayer only?
He replied:
If a person delays the Sunnah prayer that should be offered before until after the prayer, if that is because of an excuse then there is nothing wrong with him making it up later on, and it is acceptable. But if he had no excuse, then it is not acceptable. What the questioner has mentioned about the time only being enough to do wudoo’ and offer the obligatory prayer is an excuse; based on that, it is permissible to make up the Sunnah prayer that should come before after the prayer, but in this case one should start with the Sunnah that comes after the obligatory prayer, then make up the Sunnah that comes before.
And Allah knows best.

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Making Up Missed Prayers, - Dought & clear, - * Is it prescribed to make up the regular Sunnah prayers that should be offered before and after Zuhr by offering them after ‘Asr because of an excuse?

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I pray the noon prayer on campus, but my classes start before noon and end after the afternoon prayer is performed, with no enough time between classes, so I pray the noon prayer only without the stressed practices for lack of time. if I arrive at class after the professor, I am not allowed to attend the class. Sometimes, I don't even have enough time to get to the place of prayer, so I pray in a secluded space inside the hall.
Is it permitted to pray the stressed practices when I get home following the afternoon prayers? And what should I do about stressed pre-practices ?.
Praise be to Allaah.
It is prescribed to make up the regular Sunnah prayers (al-sunan al-rawaatib) if they are missed because of an excuse such as sleeping, forgetting or being too busy to do them, which led to one not offering them at the proper time. So they may be made up even at times when prayer is not allowed, according to the correct scholarly opinion. That is because of the report narrated by al-Bukhaari (1233) and Muslim (834) from Umm Salamah (may Allah be pleased with her), according to which the Prophet (blessings and peace of Allah be upon him) prayed two rak‘ahs after ‘Asr; she asked him about that and he said, “Some people from ‘Abd al-Qays came to me and distracted me from offering the two rak‘ahs that come after Zuhr, so these are they.”
And Ibn Maajah (1154) narrated that Qays ibn ‘Amr said: The Prophet (blessings and peace of Allah be upon him) saw a man praying two rak‘ahs after Fajr. The Prophet (blessings and peace of Allah be upon him) said: “Fajr prayer twice?” The man said to him: I did not pray the two rak‘ahs that come before it, so I prayed them (now). And the Prophet (blessings and peace of Allah be upon him) did not say anything. Classed as saheeh by al-Albaani inSaheeh Ibn Maajah, 948.
And al-Tirmidhi (426) narrated from ‘Aa’ishah (may Allah be pleased with her) that if the Prophet (blessings and peace of Allah be upon him) did not pray four rak‘ahs before Zuhr, he would pray them afterwards. Classed as hasan by al-Albaani inSaheeh al-Tirmidhi.
Al-Nawawi (may Allah have mercy on him) said:
The correct view is our opinion is that it is mustahabb to make up the regular Sunnah prayers (al-sunan al-rawaatib). This is the view of Muhammad, al-Muzani, and Ahmad according to one report. Abu Haneefah, Maalik and Abu Yoosuf, according to the more well-known report from them, said: They should not be made up; our evidence is these saheeh hadeeths. End quote.al-Majmoo‘, 4/43
Al-Mardaawi al-Hanbali (may Allah have mercy on him) said:
The words “and whoever misses any of these Sunnah prayers, it is prescribed for him to make them up”– this is our madhhab (the madhhab of Imam Ahmad) and is the well known view according to our companions. End quote.al-Insaaf, 2/187
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
If one of the regular Sunnah prayers, such as the Sunnah prayer of Zuhr, is missed, can it be made up after ‘Asr? There are two views both of which were narrated from Ahmad. One of them is that it may not be made up; this is the view of Abu Haneefah and Maalik. The other view is that it may be made up. This is the view of al-Shaafa‘i and it is stronger. And Allah knows best. End quote.Majmoo‘ al-Fataawa, 23/127
Based on the above, if you are not able to offer the regular Sunnah prayers before and after Zuhr at the proper time, it is prescribed for you to offer them after ‘Asr.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Is it permissible to delay the Sunnah prayer that is offered before Zuhr, as we start Zuhr prayer, then after approximately one hour we offer the Sunnah prayers that come before and after, because the time allowed for us to pray where we are studying outside the Kingdom is only enough to do wudoo’ and offer the (obligatory) prayer only?
He replied:
If a person delays the Sunnah prayer that should be offered before until after the prayer, if that is because of an excuse then there is nothing wrong with him making it up later on, and it is acceptable. But if he had no excuse, then it is not acceptable. What the questioner has mentioned about the time only being enough to do wudoo’ and offer the obligatory prayer is an excuse; based on that, it is permissible to make up the Sunnah prayer that should come before after the prayer, but in this case one should start with the Sunnah that comes after the obligatory prayer, then make up the Sunnah that comes before.
And Allah knows best.

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Making Up Missed Prayers, - Dought & clear, - * In what order missed prayers should be made up

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Suppose I miss out 2 prayers. Now in which sequence should I complete my prayers.
Praise be to Allaah.
It is obligatory to make up missed prayers in the proper order, according to the majority of scholars.
Ibn Qudaamah said (al-Mughni, 1/352): In conclusion, it is essential to offer missed prayers in order. This was stated by Ahmad in several places… and a similar view was narrated from al-Nakha’i, al-Zuhri, Rabee’ah, Yahya al-Ansaari, Maalik, al-Layth, Abu Haneefah and Ishaaq.
Al-Shaafa’i said: It is not essential, because one is making up an obligatory prayer that has been missed, so it is not essential to offer them in order, as with fasting… Once this is established, then it is essential to offer them in order even if they are many. This was stated by Ahmad.
Maalik and Abu Haneefah said that they do not have to be offered in order if there are more than a day and a night of prayers, because doing that with regard to more than that period would be too difficult. So the obligation is waived, just like making up missed Ramadaan fasts in sequence.
End quote from al-Mughni, 1/352.
From this it may be understood that offering missed prayers should be done in sequence according to the majority of Hanafis, Maalikis and Hanbalis, except that the Hanafis and Maalikis do not say it is obligatory if the prayers of more than one day and one night have been missed.
The way in which the missed prayers are made up in order is to do the missed prayers in the same order as the prescribed prayers. So whoever misses Zuhr and ‘Asr, for example, should pray Zuhr first, then ‘Asr.
But the obligation to do them in order is waived in the case of one who forgets or was ignorant, or if there is the fear that the time for the current prayer will end soon, or if one fears missing out on a prayer in congregation – according to the more correct view.
If a person owes two prayers, Zuhr and ‘Asr for example, and starts with ‘Asr by mistake or because he is unaware that the missed prayers should be offered in order, his prayer is valid.
If he fears that if he starts with the prayers he missed the time for ‘Asr prayer will end, then he should pray ‘Asr first, then pray whatever prayers he owes.
Similarly if he enters the mosque, should he offer the current prayer with the congregation or make up what he has missed first? Ahmad, according to one report which was also favoured by Shaykh al-Islam, was of the view that he does not have to offer the prayers in sequence if he fears that he will miss out on praying with the congregation.
But in this case he should join the congregation with the intention of offering the missed prayer. So if a person has missed Zuhr and he comes to the mosque and they are praying ‘Asr, he can pray with the congregation with the intention of praying Zuhr, and it does not matter if his intention is different from that of the imam. Then he can pray ‘Asr after that.
Seeal-Sharh al-Mumti’, 2/138-144.
And Allaah knows best.

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Making Up Missed Prayers, - Dought & clear, - * They lived under Communist rule and did not know anything about praying and fasting; dothey have to make it up?

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I am a Muslim woman from Bulgaria. We were living under Communist rule and we did not know anything about Islam; in fact many acts of worship were banned. I did not know anything about Islam until I reached the age of twenty, and after that I began to adhere to the laws of Allah.
My question is: do I have to make up what I missed of prayer and fasting?.
Praise be to Allaah.
Firstly:
We praise Allah for saving you from unjust and oppressive communist rule after it suppressed the Muslims for more than forty years, during which mosques were destroyed and some were turned into museums, Islamic schools were abolished and they strove to change Muslim names and wipe out Muslim identity.
“but Allâh will not allow except that His Light should be perfected even though the Kâfirûn (disbelievers) hate (it)” [al-Tawbah 9:32 – interpretation of the meaning].
Communist rule, with its tyranny and oppression, ended in 1989, to the great joy of the Muslims, who went back to their ancient mosques, which they refurbished and renovated. They went back to teaching their children Qur’aan and the hijab of Muslim women appeared again in the streets. We ask Allah to bring the Muslims back to their religion in the best way and to support them and grant them victory and defeat their enemies.
Secondly:
A generation of Muslims grew up in Bulgaria under the oppression of Communist rule and they did not know anything about Islam apart from the fact that they were Muslims. The communist regime prevented them from learning Islam and even banned the import of the Holy Qur’aan and Islamic books into Bulgaria.
Those who did not know anything about the rulings of Islam and Islamic worship and other duties are not obliged to make up any of those acts of worship. If the Muslim was not able to acquire Islamic knowledge and the rulings of sharee‘ah did not reach him, then he is not obliged to do anything because Allah, may He be exalted, says (interpretation of the meaning):
“Allâh burdens not a person beyond his scope”
[al-Baqarah 2:286].
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
There is no difference of opinion among the Muslims that if a person was living in dar al-kufr (non-Muslim lands) and he believed but he was unable to migrate (to a Muslim land), he is not obliged to observe Islamic rituals and laws that he is unable to; rather he is only obliged to do what he is able to. The same applies to matters concerning which he did not know the rulings. If he did not know that prayer was obligatory for him and he did not pray for a while, he does not have to make up those prayers according to the more correct of the two scholarly opinions. This is the view of Abu Haneefah and the literalists, and it is one of the two views of the madhhab of Ahmad.
The same applies to all the other duties such as fasting the month of Ramadan, paying zakaah, and so on.
If he did not know that alcohol is haraam and he drank it, then he is not to be subjected to the hadd punishment, according to Muslim consensus. They only differed with regard to whether he has to make up the prayers…
The basic issue with regard to all of this is: are the laws obligatory for one who did not know them or is it the case that no one is under any obligation until after he comes to know?
The correct view concerning this matter is that there is no obligation to adhere to a ruling unless there is the possibility of acquiring knowledge thereof, and nothing has to be made up if it was not known that it is obligatory. It is proven inal-Saheehthat some of the Sahaabah ate after dawn in Ramadan until they could tell the white thread apart from the black thread, but the Prophet (blessings and peace of Allah be upon him) did not instruct them to make up those fasts. Some of them used to remain in a state of janaabah (impurity following sexual activity or nocturnal emissions for which ghusl or full ablution is required) for a while and not pray; they did not know that it is permissible to pray with tayammum (dry ablution) – as happened to Abu Dharr, ‘Umar ibn al-Khattaab and ‘Ammaar. But the Prophet (blessings and peace of Allah be upon him) did not instruct any of them to make up the prayers.
No doubt some Muslims in Makkah and in the wilderness continued to pray facing towards Jerusalem until news reached them that that had been abrogated (and the qiblah had been changed to the Ka‘bah), but they were not instructed to repeat those prayers. And there are many similar examples. This reflects the principle that the early generation and the majority of scholars followed, namely that Allah burdens not a person beyond his scope. Things are only obligatory when one is able to do them, and the punishment only applies when one fails to do something that is enjoined or does something that is forbidden, after proof has been established. End quote.
Majmoo‘ al-Fataawa, 19/225
Based on that, you do not have to make up any of the acts of worship that you did not know were obligatory.
Our advice to you is to focus on learning the rulings of Islam and gaining understanding of the religion; try hard to learn Islam and follow it, and teach the next generation of Muslims, so that they will be able to face the challenges that face all Muslims, and especially in your country.
We ask Allah to cause Islam and the Muslims to prevail.
And Allah knows best.

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