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Thursday, November 13, 2014

Making Up Missed Prayers, - Dought & clear, - * Makingup missed prayers after ‘Asr



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What is the ruling of Islam in respect of praying 'kada'(due) salah immediately after the 'Asr'salah?.
Praise be to Allaah.
Whoever misses an obligatory prayer because of sleep or forgetfulness has to make it up when he remembers it, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever forgets a prayer or sleeps and misses it, let him pray it when he remembers it, for there is no other expiation for it than that.”
Al-Bukhaari, 572; Muslim, 1564.
And it was proven that the Prophet (peace and blessings of Allaah be upon him) made up the Sunnah of Zuhr after praying ‘Asr. Narrated by al-Bukhaari, 4370; Muslim, 834.
Al-Nawawi said: This clearly refers to making up a missed Sunnah prayer, so it is more appropriate that missed obligatory prayers should be made up.
If a Muslim sleeps and misses a prayer, or he forgets it, and he does not remember until after ‘Asr, then he must pray it at that time.



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Making Up Missed Prayers, - Dought & clear, - * How should missed prayers be made up?



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I would like to know how many rakats do u have to prey if the time of the prayer has gone past ( koza ). Some say u just prey the farz salat which i am doing at the moment when i don't have time to prey at the right time and the salat time has gone past.
Praise be to Allaah.
Firstly:
It is not permissible for a Muslim to delay the prayer until its time is over with no excuse. Allaah says (interpretation of the meaning):
“Verily, As‑Salaah (the prayer) is enjoined on the believers at fixed hours”
[al-Nisa’ 4:103]
i.e., at specific times.
Reasons why prayers may be delayed until their time is over include sleeping and forgetting. It was narrated that Anas ibn Maalik said: The Prophet of Allaah (peace and blessings of Allaah be upon him) said: “Whoever forgets a prayer or sleeps and misses it, its expiation is to make it up as soon as he remembers it.” Narrated by Muslim, 684.
With regard to work, study, etc, these are not excuses that allow delaying a prayer until its time is over. Allaah praises some people by saying (interpretation of the meaning):
“Men whom neither trade nor sale (business) diverts from the remembrance of Allaah (with heart and tongue) nor from performing As‑Salaah (Iqaamat‑as‑Salaah) nor from giving the Zakaah. They fear a Day when hearts and eyes will be overturned (out of the horror of the torment of the Day of Resurrection)”
[al-Noor 24:37]
Secondly:
Whoever neglects to pray until the time for that prayer is over, with no excuse, has committed a sin which is one of the major sins. He has to repent to Allaah and resolve to offer that prayer regularly on time. Making it up after its time is over will not avail him anything when he has missed it with no excuse. He should also do a lot of naafil (supererogatory) prayers, in the hope that they will make up the shortfall in his obligatory prayers.
With regard to the one who delays a prayer until its time is over because of a (legitimate) excuse, such as sleeping or forgetting, he has to perform the prayer as soon as that excuse is no longer in effect, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever forgets a prayer let him offer it as soon as he remembers it , and there is no other expiation but that.” Narrated by Muslim.
He should pray the number of rak’ahs he would have prayed if he had offered it on time, no more and no less, and without changing the way it is done.
In the hadeeth of Abu Qataadah inSaheeh Muslim(681) there is the story of how the Prophet (peace and blessings of Allaah be upon him) and his companions slept and missed Fajr prayer when on a journey, and (they did not wake up) until the sun had risen. Abu Qataadah said: “Then Bilaal gave the call to prayer, and the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed two rak’ahs, then he prayed Fajr, and he did the same as he did every day.”
Al-Nawawi said: “The same as he used to do every day” indicates that the way in which missed prayers are to be made up is the same way as they would normally be done.
The basic principle according to the scholars is that making up is identical to the original action.
And Allaah knows best.




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Making Up Missed Prayers, - Dought & clear, - * Is workone of the excuses for which it is permissible to delay prayer beyond its time?



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I work at a time when it is not possible for me to offer Fajr and Zuhr prayers. It is permissible for me to offer them at a time after work is over?.
Praise be to Allaah.
It is not permissible for a Muslim to delay his prayers beyond the time when they are due without a legitimate excuse. Legitimate excuses which allow a Muslim to delay his prayers until the time for them is over include sleeping and forgetting. Doing worldly work is not an excuse for not praying or for delaying a prayer until its time is over. Rather one of the characteristics of the sincere believers is that they do not let business or trade distract them from remembering Allaah and establishing regular prayer.
Allaah says (interpretation of the meaning):
“In houses (mosques) which Allaah has ordered to be raised (to be cleaned, and to be honoured), in them His Name is remembered [i.e. Adhaan, Iqaamah, Salaah (prayers), invocations, recitation of the Qur’aan]. Therein glorify Him (Allaah) in the mornings and in the afternoons or the evenings,
37. Men whom neither trade nor sale (business) diverts from the remembrance of Allaah (with heart and tongue) nor from performing As-Salaah (Iqaamat-as-Salaah) nor from giving the Zakaah. They fear a Day when hearts and eyes will be overturned (out of the horror of the torment of the Day of Resurrection).
38. That Allaah may reward them according to the best of their deeds, and add even more for them out of His Grace. And Allaah provides without measure to whom He wills”
[al-Noor 24:36-38]
Even though these men engaged in trade, buying and selling, that was no excuse and it did not distract them from giving precedence to “the remembrance of Allaah (with heart and tongue) nor from performing As-Salaah (Iqaamat-as-Salaah) nor from giving the Zakaah.” Rather they made obedience to Allaah and worship of Him their ultimate goal and purpose, and whatever came between them and that goal, they rejected it.
Because giving up worldly interests is hard for most people, and earning and various kinds of trade are dear to them, and it is hard for them to give that up in most cases, and to give precedence to the rights of Allaah, Allaah mentions that which will motivate and encourage them, as He says: “They fear a Day when hearts and eyes will be overturned (out of the horror of the torment of the Day of Resurrection)” – because of the intensity of its horrors and suffering. Hence they will fear that Day, so it become easier for them to strive for the Hereafter and give up that which distracts them from it.
Tafseer al-Sa’di.
Concerning the obligation of offering prayers and the ruling on its timing, Allaah says (interpretation of the meaning):
“Verily, As-Salaah (the prayer) is enjoined on the believers at fixed hours”
[al-Nisa’ 4:103].
Shaykh ‘Abd al-Rahmaan al-Sa’di said:
This means it is enjoined at its time, which indicates that it is obligatory and that it has a time (to be offered) and is not valid at any other time. These are the times that are well known among the Muslims, young and old, scholars and ignorant. They learned that from their Prophet Muhammad (peace and blessings of Allaah be upon him) who said: “Pray as you have seen me praying.” The phrase “on the believers” indicates that prayer is the measure of faith, and a the quality of person’s prayers corresponds with his level of faith.
Tafseer al-Sa’di.
And Allaah says, warning those who delay their prayers until the time for them is over with no legitimate excuse (interpretation of the meaning):
“Then, there has succeeded them a posterity who have given up As-Salaat (the prayers) [i.e. made their Salaat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times] and have followed lusts. So they will be thrown in Hell.
60. Except those who repent and believe (in the Oneness of Allaah and His Messenger Muhammad), and work righteousness. Such will enter Paradise and they will not be wronged in aught”
[Maryam 19:59-60]
And Allaah says (interpretation of the meaning):
“So woe unto those performers of Salaah (prayers) (hypocrites),
5. Those who delay their Salaah (prayer from their stated fixed times)”
[al-Maa’oon 107:4-5]
Ibn Katheer said:
It was narrated from Ibn Mas’ood that it was said to him that Allaah mentions prayer a great deal in the Qur’aan: “Those who delay their Salaah (prayer from their stated fixed times)” [al-Maa’oon 107:5] and “Those who remain constant in their Salaah (prayers)” [al-Ma’aarij 70:23] and “and they are constant in guarding their Salaah (prayers)” [al-An’aam 6:92]. Ibn Mas’ood said: (This means) offering prayers at the stated times. They said: We thought that these verses referred to not praying at all. He said: That is kufr.
Al-Awzaa’i said, quoting from Ibraaheem ibn Yazeed, that ‘Umar ibn ‘Abd al-‘Azeez recited: “Then, there has succeeded them a posterity who have given up As-Salaat (the prayers) [i.e. made their Salaat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times] and have followed lusts. So they will be thrown in Hell” [Maryam 19:59]. Then he said: “Their giving up their prayers does not mean that they do not pray at all, rather it means that they have given up praying at the proper times.”
Tafseer Ibn Katheer, 3/128, 129.
So it is not permissible for you to delay your prayers from the proper time based on the excuse of work. If you cannot pray on time at work, then you should leave this job and look for another job which will not cause you to miss your prayers. The wise Muslim should not expose himself to the threat of his Lord and he should not sell his religious commitment for the sake of passing worldly interests.
And Allaah knows best.




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Wednesday, November 12, 2014

Womens Work, - Dought & clear, - * Ruling onMuslim womenworking as nurses and doctors



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My wife is studing to become a nurse at a University, is it lawful to: -examine patients(male or female) and give them baths which are apart of the class projects.
-examine men as a nurse in non-emergency situations at a non-muslim hospital.
-work at a home for the mentally ill where the co-workers are male and the patients are also.
Praise be to Allaah.
If a woman finds that she has to work because of necessity, she is permitted to work outside the home, as is indicated by the fact that the two daughters of Shu’ayb used to water the sheep, and the story of Asma’ bint Abi Bakr working outside the home. If a woman is widowed with children, and has no breadwinner and is receiving no money from theBayt al-Maal(treasury), it is permissible for her to earn a living. Although we say that a woman is permitted to work outside the home when it is necessary, she should nevertheless do only the work she needs to do in order to meet her needs. If a woman has professional skills which not every woman possesses, and which are needed by other woman and society as a whole, then it is permissible for her to practice her profession outside the home, so long as she adheres to the conditions prescribed by sharee’ah and has the permission of her legal (shar’i) guardian. The evidence that it is permissible for the woman to work outside the home in a field where there is a need for her work, as long as she adheres to the conditions prescribed by sharee’ah, is to be seen in the fact that at the time of the Prophet (peace and blessings of Allaah be upon him), midwives used to attend women in labour, and skilled women used to practice circumcision, and he did not condemn them for doing so. It is also known that Rufaydah al-Ansaariyyah used to treat the wounded in her tent, which had been set up in the mosque for that purpose. She was very skilled in treating the sick, and her work was done with the knowledge and express permission of the Prophet (peace and blessings of Allaah be upon him). Sa’d ibn Mu’aadh was transferred to her tent for treatment. This indicates that it is permissible for a woman to practice her profession outside the home, and by analogy we may deduce that it is permissible for a female doctor to open a clinic outside her home for the treatment of women and children. By doing this, she is fulfilling the duty of fard kifaayah (a duty falling on the entire community – if some people fulfil it, responsibility is lifted from the rest, otherwise all will be held accountable. Translator). Such clinics make it easy for sick women to come to a female doctor, hence they no longer have to uncover their ‘awrah before a male doctor when they need treatment.
But this permission is given on the condition that this work does not affect her duties towards her own home, husband and children, and that she has her husband’s permission, because these duties are her individual duties (fard ‘ayn), which take precedence over her responsibilities towards the community (fard kifaayah). When there is any conflict, her individual duties must come first. (Al-Mufassalby ‘Abd al-Kareem, 4/272).
Another hadeeth which describes Muslim women at the beginning of Islam practising a profession was narrated by Hafsah, concerning a woman who used to treat the wounded. Al-Bukhaari, may Allaah have mercy on him, reported in hisSaheehthat Hafsah said: “A woman came and stayed at the fort of Bani Khalaf, and told us about her sister. Her sister’s husband used to go out on military campaigns with the Prophet (peace and blessings of Allaah be upon him). He had been on twelve campaigns, and she (his wife) had accompanied him on six. She said, ‘We used to treat the wounded and take care of the sick…’” (Reported by al-Bukhaari, no. 313).
But a woman’s work as a nurse or doctor is regulated by the rules indicated in other Islamic texts. Al-Haafiz ibn Hajar, may Allaah have mercy on him, commenting on the above hadeeth, mentioned some of these conditions: “What we learn from this hadeeth is that a woman is allowed to offer medical treatment to a non-mahram man (one to whom she is not related), so long as this takes the form of bringing medicine to him, for example, or other forms of indirect treatment (i.e. with no touching or direct contact involved) – except in cases where it is necessary and there is no fear of temptation (such as in an emergency situation or in the event of a disaster).”
If a woman works in complete hijaab, without touching a male patient, or being alone with him in any way, and as long as there is no fear that she may be the cause of temptation or be tempted herself, and she is not neglecting a more essential duty such as taking care of her husband or children, and she has the permission of her guardian, then it is permissible for her to work. In principle, men should be treated by male doctors and nurses, and women by female doctors and nurses. There should be no mixing of the sexes in medical treatment, except when it is necessary and as long as there is no fear of temptation. And Allaah knows best.





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