Making Up Missed Prayers, - Dought & clear, - * Praying Maghrib behind one who is praying‘Isha’

Share

I came back from a journey and I had not prayed Maghrib. I entered the mosque and found them praying ‘Isha’. Should I pray ‘Isha’ with them or pray Maghrib on my own and then pray ‘Isha’?.
Praise be to Allaah.
Rather you should join the imam in the prayer, with the intention of praying Maghrib, then you should sit in the third rak’ah and recite the Tashahhud and say the salaam, then join the imam in what is left of ‘Isha’ prayer. Or wait during the Tashahhud until the imam finishes the prayer and say the tasleem with him, then pray ‘Isha’.
This is the view of Imam al-Shaafa’i (may Allaah have mercy on him), and is one of the two views narrated from Imam Ahmad. Al-Mardaawi stated inal-Insaaf(4/413) that this view was favoured by a number of the companions of Imam Ahmad, including Shaykh al-Islam Ibn Taymiyah and his grandfather al-Majd ibn Taymiyah.
Al-Nawawi (may Allaah have mercy on him) said inal-Majmoo’, 4/143:
If he intends to pray Fajr behind one who is praying Zuhr and the congregational prayer is completed, if he wishes he may wait during the Tashahhud until the imam finishes, and say the tasleem with him, which is better, or if he wishes he may decide to leave him and say the tasleem. This leaving does not invalidate his prayer, and there is no scholarly dispute on this point, because he is excused from following the imam. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:
Some worshippers were delayed in praying Maghrib, and they found that the imam had started to pray ‘Isha’. Should they pray Maghrib in a congregation on their own, or join the imam? And how should they pray?
He replied:
The correct view is that if a person comes (to the mosque) and the imam is praying ‘Isha’, whether he is with a group or not, he should join the imam, with the intention of praying Maghrib. It does not matter if the imam’s intention is different from that of one who is praying behind him, because the Prophet (peace and blessings of Allaah be upon him) said: “Actions are but by intentions, and each person will have but that which he intended.” If they join him in the second rak’ah, they can say the tasleem with him, because they will have prayed three rak’ahs, and it does not matter if they sit for the Tashahhud during their first rak’ah. If they join him in the first rak’ah, then when he stands up for the fourth rak’ah, they can sit and recite the Tashahhud and say the tasleem, then join him in what remains of ‘Isha prayer.
The second opinion concerning this matter is that they should join him with the intention of praying ‘Isha’, then pray Maghrib after that, and the obligation to offer the prayers in order is waived because of the duty to join the congregation.
The third view is that they should pray Maghrib on their own, then join him in whatever is left of ‘Isha’ prayer. The last two views involve something about which there is some reservation. The first view involves neglecting the order of prayers by putting ‘Isha’ before Maghrib. The second view involves having two congregations in one mosque at the same time, which is dividing the ummah.
But the first view which we mentioned is the correct one. Someone may say that there is something wrong, which is saying the tasleem before the imam. In fact there is nothing wrong with this. It is narrated in some places in the Sunnah that a member of the congregation may do something separately from the imam, such as in the fear prayer, where the imam leads them in one rak’ah, then they complete the prayer by themselves and leave.
Another example is the story of the man who joined Mu’aadh ibn Jabal (may Allaah be pleased with him) in prayer, but when he started to recite Soorat al-Baqarah or another similar soorah, he left him and did not complete the prayer with him.
And the scholars said that if a man is praying in congregation then he feels that is about to pass wind or that he needs to break his wudoo’ by urinating or defecating, then there is no sin on him if he decides to pray alone and completes his prayer and leaves. This indicates that praying alone in the case of need is not regarded as wrong. End quote.
Liqaa’aat al-Baab il-Maftooh, 3/425
Shaykh Ibn Baaz was asked: I entered the mosque and the ‘Isha’ prayer had started. Before I joined the prayer, I remember that I had not prayed Maghrib. Should I pray Maghrib and then catch up with ‘Isha’ with the congregation, or should I pray with the congregation and then pray Maghrib afterwards?
He replied: if you enter the mosque and ‘Isha’ prayer has started, then you remember that you did not pray Maghrib, then you should join the congregation with the intention of praying Maghrib. When the imam stands up for the fourth rak’ah, you should sit in the third rak’ah and recite the final tashahhud – i.e.,al-tahhiyaatuand the blessings upon the Prophet (peace and blessings of Allaah be upon him) – and make du’aa’ after that, then wait for the imam to say the tasleem and say the tasleem with him. It does not matter if the imam and the member of the congregation have different intentions, according to the sound scholarly opinion. If you pray Maghrib on your own and then join the congregation in what is left of ‘Isha’ prayer, there is nothing wrong with that. End quote.
Majmoo’ Fataawa Ibn Baaz, 12/189
The Standing Committee was asked: what should a man do if he forgets Fajr prayer, for example, and does not remember until the iqaamah is given for Zuhr, or he forgets Zuhr and does not remember until the time for ‘Asr begins. Should he join the imam with the intention of offering the obligatory prayer that he missed or with the intention of offering the prayer that is currently due, and make up the missed prayer after that?
He replied: He should offer the prayer that he forgot behind the imam, and it does not matter if his intention is different from that of the imam, according to the sound scholarly opinion. End quote.
Fataawa al-Lajnah al-Daa’imah, 7/407.

Share

Making Up Missed Prayers, - Dought & clear, - * He does not remember the number of prayers and fasts that he owes. What should he do?

Share

If someone doesn't remember that how many prayers and fasts he/she has left, how should he/she proceed to make over them?.
Praise be to Allaah.
Firstly:
If prayers have been missed, one of the following three scenarios must apply:
1 – The prayer was missed for a reason such as sleeping or forgetting. In that case it must be made up, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever forgets a prayer or sleeps and misses it, the expiation for that is to pray it when he remembers.” Narrated by al-Bukhaari, 572; Muslim, 684.
He should offer these prayers in order as enjoined, because of the hadeeth of Jaabir ibn ‘Abd-Allaah, according to which ‘Umar ibn al-Khattaab (may Allaah be pleased with him) came on the day of al-Khandaq after the sun had set, and started cursing the kuffaar of Quraysh and saying, “O Messenger of Allaah, I could hardly pray ‘Asr until the sun had almost set.” The Prophet (peace and blessings of Allaah be upon him) said: “By Allaah, I did not pray it either.” We went to Bat-haan and he did wudoo’ for prayer and so did we, then he prayed ‘Asr after the sun had set, then he prayed Maghrib after that. Narrated by al-Bukhaari (571) and Muslim (631).
2 – He omitted the prayer for a reason but he was not aware of it, such as unconsciousness. In this case the prayer is waived for him and he does not have to make it up.
The scholars of the Standing Committee were asked:
I was involved in a car accident and I stayed in the hospital for three months, where I did not wake up and I did not pray for all that time. Is it waived for me or do I have to make up all the missed prayers?
They replied:
The prayers during the period mentioned are waived in your case, so long as you were unconscious throughout that period. End quote.
They were also asked:
If a person remains unconscious for a month and does not pray throughout that period, then he regains consciousness after that, does he have to repeat the missed prayers?
They replied:
He does not have to make up the prayers that he missed during that period, because he comes under the same ruling as one who is insane, and the Pen is lifted from one who is insane (i.e., his deeds are not recorded). End quote.
Fataawa al-Lajnah al-Daa’imah, 6/21
3 – He missed the prayers for no reason. One of two scenarios applies in this case:
Either he denied and refused to accept that they are obligatory. In this case there is no dispute that this is kufr and he has nothing to do with Islam. He has to enter Islam and then do all the duties and obligations of Islam, but he does not have to make up the prayers he missed when he was a kaafir.
Or he did not pray because he was negligent and lazy. In this case the prayers are not valid if he makes them up, because he had no excuse at the time when he missed them. Allaah has enjoined prayers at certain, clearly-defined times, as He says (interpretation of the meaning):
“Verily, As‑Salaah (the prayer) is enjoined on the believers at fixed hours”
[al-Nisa’ 4:103]
And the Messenger (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not part of this matter of ours will have it rejected.” Narrated by al-Bukhaari, 2697; Muslim, 1718.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked:
I did not pray until the age of twenty-four. Now with every fard (obligatory prayer) I offer another fard. Is it permissible for me to do that? Should I carry on doing that, or is there something else I have to do?
He replied:
The one who missed prayers deliberately does not have to make them up, according to the correct scholarly view. Rather he has to repent to Allaah, because prayer is the foundation of Islam, and failing to pray is the greatest of sins. In fact, failing to pray constitutes major kufr according to the more correct of the two scholarly opinions, because it is narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The covenant that stands between us and them is prayer; whoever does not pray is a kaafir.” Narrated by Imam Ahmad and the authors ofal-Sunanwith a saheeh isnaad from Buraydah (may Allaah be pleased with him).
And the Prophet (peace and blessings of Allaah be upon him) said: “Between a man and shirk and kufr there stands his giving up prayer.” Narrated by Imam Muslim in hisSaheehfrom Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him). And there are other ahaadeeth which indicate the same thing.
What you have to do is repent sincerely to Allaah by regretting what you have done in the past, giving up not praying, and sincerely resolving not to go back to it. You do not have to make up anything, either with every prayer or otherwise. Rather all you have to do is repent. Praise be to Allaah, whoever repents, Allaah accepts his repentance. Allaah says (interpretation of the meaning):
“And all of you beg Allaah to forgive you all, O believers, that you may be successful”
[al-Noor 24:31]
And the Prophet (peace and blessings of Allaah be upon him) said: “The one who repents from sin is like one who did not sin at all.”
You have to be sincere in your repentance, and take stock of yourself, and strive to offer prayers regularly on time in congregation. And you have to ask Allaah to forgive what you have done, and do a lot of righteous deeds, and be optimistic, for Allaah says (interpretation of the meaning):
“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)”
[Ta-Ha 20:82]
After mentioning shirk, murder and zina (adultery) in Soorat al-Furqaan, Allaah says (interpretation of the meaning):
“and whoever does this shall receive the punishment.
69. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;
70. Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft‑Forgiving, Most Merciful”
[al-Furqaan 25:68]
We ask Allaah to guide us and you, to make our repentance sound and help us to remain constant in doing good. End quote.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 10/329, 330
Secondly:
With regard to making up missed fasts, if you did not fast during the time when you did not pray, then you do not have to make up those fasts, because the one who does not pray is a kaafir in the sense of major kufr that puts him beyond the pale of Islam – as stated above. When a kaafir becomes Muslim, he is not obliged to make up acts of worship that he did not do when he was a kaafir.
But if you did not fast at a time when you were praying, then one of the following two scenarios must apply:
Either you did not form the intention to fast from the night before, and you decided rather that you would not fast. In this case making up the fasts would not be valid in your case, because you failed to do the act of worship at the time prescribed for it by Islam, with no excuse.
Or you started to fast then you broke the fast during the day. In this case you have to make it up, because when the Prophet (peace and blessings of Allaah be upon him) commanded the one who had had intercourse during the day in Ramadaan to offer expiation for that, he said to him: “Fast one day in its stead.” Narrated by Abu Dawood, 2393; Ibn Maajah, 1671; classed as saheeh by al-Albaani inIrwa’ al-Ghaleel, 940.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on breaking the fast during the day in Ramadaan with no excuse. He replied:
Breaking the fast during the day in Ramadaan with no excuse is a major sin, which makes a person a faasiq (disobedient, evildoer) who has to repent to Allaah and make up the day when he broke his fast. I.e., if he fasted then during the day he broke his fast with no excuse, then he has sinned, and he has to make up the day when he broke the fast, because when he started it, it became binding upon him, so he has to make it up, like a vow. But if he did not fast at all, deliberately, with no excuse, then it is most likely that he does not have to make it up, because that will not benefit him at all, for it will never be accepted from him. The basic principle with regard to every act of worship which is to be done at a specific time is that if it is delayed beyond that time with no excuse, it will not be accepted, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does any action that is not in accordance with this matter of ours will have it rejected.” And he has transgressed the limits set by Allaah, and transgressing the limits set by Allaah is zulm (wrongdoing), and good deeds are not accepted from the wrongdoer. Allaah says (interpretation of the meaning):
“And whoever transgresses the limits ordained by Allaah, then such are the Zaalimoon (wrongdoers)”
[al-Baqarah 2:229]
If he had done this act of worship ahead of time – i.e., before the time for it began – it would not have been accepted of him, and by the same token, if he does it after that it will not be accepted from him, unless he has an excuse. End quote.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen(19, question no. 45)
What he has to do is repent sincerely from all sins, and perform obligatory duties regularly and on time, and give up evil deeds, and do a lot of naafil deeds and acts of worship.
And Allaah knows best.

Share

Womens Work, - Dought & clear, - * Woman working in a home for the elderly

Share

Is it permissible for a women to work in a home for the elderly that is mixed, men and women together, where the workers have to wash the people, both men and women, and change their diapers, or she may have to give them forbidden drinks and meals containing pork? Can a Muslim woman work in this place if she avoids giving the people alcohol and haraam meats? Also please note that she is not allowed to wear anything but a scarf on her head and a knee-length shirt over trousers, on grounds of necessity. Some people have told the women that doing this kind of work is better than being dependent on the social agencies that offer help to families whose head is out of work.
Praise be to Allaah.
With regard to offering alcohol and pork to the residents of the home for the elderly, this is undoubtedly haraam, and the Prophet (peace and blessings of Allaah be upon him) cursed ten types of people with regard to alcohol, including the one who carries it and the one who pours it. It was narrated that Anas ibn Maalik (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed ten types of people with regard to wine: the one who presses (the grapes), the one for whom it is pressed, the one who drinks it, the one who carries it, the one to whom it is carried, the one who pours it, the one who sells it and consumes its price, the one who buys it and the one for whom it is bought.” (Narrated by al-Tirmidhi, 1295; Abu Dawood, 3674). So it is not permissible to carry it or serve it and to be paid for that. The Prophet (peace and blessings of Allaah be upon him) said: “When Allaah forbids people to eat something, He also forbids its price to them [i.e., they are not allowed to sell it].” (Classed as saheeh by al-Albaani – may Allaah have mercy on him) inSaheeh Abi Dawood, no. 2978).
It is also well known that alcohol and pork are forbidden in the Qur’aan.
There remain two further issues of concern:
The first is that the Muslim woman who works in this home is not wearing complete shar’i hijaab.
The second is that washing the elderly people and changing their diapers will lead to seeing and touching their ‘awrahs. This is permissible in cases of necessity, but I do not think they will appoint men to take care of men and women to take care of women; usually they bring all the people together in one place and both women and men work with both sexes.
So my advice is that a Muslim woman, in particular, should not work in this place. This work is also not desirable because it involves dealing with impure things. Accepting help from the social institution, even though it involves the humiliation of the Muslim taking aid from the kaafirs, is still easier to bear that this work which involves going against sharee’ah.
We ask Allaah to cause Islam and the Muslims to prevail. And Allaah is the Source of help.

Share

Womens Work, - Dought & clear, - * She wants to work but her husband refuses

Share

My husband does not let me work or study, but I think that I am able for that. Does he have the right to prevent me from working or studying? He is not listening to me and that hurts my feelings.
Praise be to Allaah.
Both spouses must refer to the sharee’ah concerning all matters in their lives. Whatever is the ruling of sharee’ah is what they must apply and follow. This is the way that leads to happiness and ease in this world and in the Hereafter, as Allaah says (interpretation of the meaning):
“(And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination”
[al-Nisa’ 4:59]
With regard to women working and going out of the home, we say:
1 – The basic principle is that women should stay in their houses. This is indicated by the verse in which Allaah says (interpretation of the meaning):
“And stay in your houses, and do not display yourselves like that of the times of ignorance”
[al-Ahzaab 33:33]
Although this was addressed to the wives of the Prophet (peace and blessings of Allaah be upon him), all believing women should follow them in that. It was addressed to the wives of the Prophet (peace and blessings of Allaah be upon him) because of their honoured status and because they are the example for the believing women.
This is also indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “Woman is ‘awrah, and when she goes out the Shaytaan gets his hopes up. She is never closer to Allaah than when she is in the innermost part of her house.” (Narrated by Ibn Hibbaan and Ibn Khuzaymah; classed as saheeh by al-Albaani inal-Silsilah al-Saheehah, no. 2688.
And the Prophet (peace and blessings of Allaah be upon him) said concerning women praying in the mosques: “Their houses are better for them.” (Narrated by Abu Dawood, 567’ classed as saheeh by al-Albaani inSaheeh Abi Dawood).
2 – It is permissible for a woman to work or study so long as a number of conditions are met:
- That this work is suited to the nature and aptitude of women, such as medicine, nursing, teaching, tailoring and so on.
- The work should be in a place that is for women only, with no mixing between the sexes. It is not permissible for a woman to study or work in a mixed school.
- The woman should wear proper Islamic hijaab at work.
- Her work should not lead to her travelling without a mahram.
- Her going out to work should not involve her committing any sin, such as being alone with the driver, or wearing perfume where non-mahram men will be able to smell it.
- That should not lead to her neglecting her duties of looking after the house or taking care of her husband and children.
3 – What you have mentioned about your being able and willing to work, teach or study is something good. Perhaps that will help you to serve Allaah, such as teaching Muslim girls in your house or in the Islamic center – subject to the conditions mentioned above – or doing something that will benefit you and your family, such as sewing and the like, which will be a means of stopping boredom.
You could also join one of the Islamic Open Universities, which will let you enroll in a distance-learning program, so that you can increase your knowledge and understanding of Islam, as well as attaining a higher status before Allaah. For the angels lower their wings for the seeker of knowledge, and the inhabitants of the heavens and the earth pray for forgiveness for the scholar, even the fish in the sea, as it says in the hadeeth narrated by al-Tirmidhi (no. 2682), Abu Dawood (3641), al-Nasaa’i (158) and Ibn Maajah (223); this hadeeth was classed as saheeh by al-Albaani inSaheeh al-Tirmidhi.
Ask Allaah to bless you with righteous offspring, because in raising these children a woman will fill her time and will not feel bored, and she will be rewarded for all of that, praise be to Allaah.
Remember that it is obligatory to obey your husband unless he tells you to do something sinful. So if a husband tells his wife not to go out to work or to study, she has to obey him, and this will lead to her happiness and salvation. According to a hadeeth narrated by Ibn Hibbaan in hisSaheeh, “If a woman prays her five daily prayers, fasts her month (of Ramadaan), guards her chastity and obeys her husband, it will be said to her: ‘Enter Paradise from whichever of its gates you wish.’” (Classed as saheeh by al-Albaani inSaheeh al-Jaami’, no. 661).
But the husband should not exploit this right to hurt his wife’s feelings or ignore her opinion or go against her wishes. Rather he has to fear Allaah and try to consult with his wife and discuss with her, and explain the shar’i ruling to her, and give her permissible alternatives that will make her happy, develop her potential and achieve some of what she wants.
We ask Allaah to help us all to do that which He loves and which pleases Him.
And Allaah knows best.

Share