Holiday Prayer, Dought & clear, - * Is delivering the Eid khutbah from the minbar an innovation?

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What is the ruling on delivering the khutbah from the minbar on Eid? I have heard some of my friends saying that this is clearly an innovation; is that true?
Praise be to Allah.
Firstly:
The Prophet (blessings and peace of Allah be upon him) did not deliver the Eid khutbah to the people standing on the minbar, according to the more correct opinion.
Al-Bukhaari (may Allah have mercy on him) said in hisSaheeh(2/17):
Chapter on going out to the prayer place without a minbar.
Then he narrated (956) that Abu Sa‘eed al-Khudri said: The Messenger of Allah (peace and blessings of Allah be upon him) used to come out on the day of al-Fitr and al-Adha to the prayer place, and the first thing he would do was to offer the prayer. Then when he finished the prayer, he would stand facing the people, whilst the people were still sitting in their rows, and he would exhort them, and advise them and instruct them. If he wanted to send out a military detachment, he would do so, or if he wanted to issue some instructions, he would do so, then he would leave. Abu Sa‘eed said: The people continued to do that until I went out with Marwan – when he was the governor of Madinah – for Eid prayer on either Eid al-Fitr or Eid al-Adha, and when we came to the prayer place, I saw a minbar that had been built by Katheer ibn as-Salt, and Marwaan wanted to ascend it before he prayed. I grabbed hold of his garment, and he pulled away from me and ascended it, and he delivered the khutbah before the prayer. I said to him: You have changed (the practice), by Allah. He said: What you know has gone. I said: By Allah, what I know is better than that which I do not know. He said: The people were not remaining seated for us after the prayer, so I put the khutbah before the prayer.
Ibn al-Qayyim (may Allah have mercy on him) said:
There was no minbar to be ascended by the imam, and the minbar of Madinah was not taken out; rather (the imam) used to address them standing on the ground. Jaabir said: I attended prayer on the day of Eid with the Messenger of Allah (blessings and peace of Allah be upon him), and he started with the prayer before the khutbah, with no adhaan and no iqaamah. Then he stood up, leaning on Bilal, and enjoined us to fear Allah and encouraged us to obey Him. He exhorted the people and reminded them. Then he went to the women and exhorted them and reminded them. Agreed upon.
End quote fromZaad al-Ma‘aad(1/429)
Ibn Rajab (may Allah have mercy on him) said:
Most of his khutbahs were delivered on the minbar in the mosque, except his khutbah on the two Eids, on the occasion of Hajj, and so on.
End quote fromFath al-Baari(3/403)
See also the answer to question no. 49020.
Secondly:
Such matters should not provoke dissent, dispute or division among the Muslims, and we should not hasten unduly to say that it is an innovation. If that had merely been an innovation, Abu Sa‘eed (may Allah be pleased with him) would have denounced it as he denounced Marwaan ibn al-Hakam for putting the khutbah before the prayer.
Although the established teaching from the Prophet (blessings and peace of Allah be upon him) is not to take out the minbar, hopefully the matter is broad in scope, especially if there is a need to have a minbar in the prayer place for the khateeb.
Ibn Battaal (may Allah have mercy on him) said inSharh al-Bukhaari(2/554):
Ashhab said inal-Majmoo‘ah: Taking out the minbar for the Eid prayers is a matter that is broad in scope; it may or may not be taken out according to the imam’s wishes. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked:
Is it Sunnah for the imam to deliver the khutbah from the minbar at the Eid prayer?
He replied:
Some scholars think that it is Sunnah, because in the hadeeth of Jaabir (may Allah be pleased with him) it says that the Messenger (blessings and peace of Allah be upon him) addressed the people, then it says that he “came down and went to the women.” They said: “coming down” can only be from a higher place. And this is what people do.
Some of the scholars were of the view that delivering the khutbah without using the minbar is preferable.
The matter is broad in scope, in sha Allah.
End quote fromMajmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen(16/350)
And Allah knows best.

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Prayers on various occasions, - Dought & clear, - * One goes out for salaat il-istisqa’ and itrains (45)

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What should one do if people go out to congregate for salaat il-istisqa’ (prayer asking for rain) and it rains?
If the people went out for the prayer for rain (istisqa’) or intended to do so and it rained, then there can be two cases:If they were prepared to go out and it rained before they left, then they should thank Allah (subhanahu wa ta‘ala) for His blessings and not leave. If they had already come out, they should pray in thankfulness to Allah(subhanahu wa ta‘ala).(Al-Mughni, 2/296)

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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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