When he was praying Zuhr, he remembered that he had not prayed Fajr 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 in Saheeh Ibn Maajah, 1662). 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). See al-Mughni, 2/336-340). This is also the view of Abd-Allaah ibn Umar (may Allaah be pleased with them both). Imaam Maalik narrated in al-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 also 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-Shaafai, as stated in al-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 essay Ahkaam Salaat al-Mareed wa Tahaaratuhu by Shaykh Ibn Baaz. http://www.islam-qa.com/index.php?ref=30788&ln=eng&txt=fajr Reading Quraan after Fajr prayer This question covers a number of issues http://www.islam-qa.com/index.php?ref=12560&ln=eng&txt=fajr 1 – When is a Muslim not allowed to read the Quraan ? It is permissible for a Muslim to read Quraan in all situations, except when he is junub (in a state of major impurity following sexual activity); he is not permitted to read Quraan in this situation. Shaykh al-Islam [Ibn Taymiyah] said: “The scholars are unanimously agreed that it is forbidden for the person who is junub to read Quraan.” (See Tawdeeh al-Ahkaam by ‘Abd-Allaah al-Bassaam, vol. 1, p. 309) With regard to what is mentioned about reading Quraan being dhikr, this is correct, indeed it is one of the best forms of dhikr, because it is the words of Allaah. 2 – The Prophet (peace and blessings of Allaah be upon him) forbade prayer at certain times. It was narrated that it is not allowed to pray or to bury the dead at those times, but that does not include reading Quraan. Rather it was narrated from the Prophet (peace and blessings of Allaah be upon him) that it is mustahabb to remember Allaah (dhikr) after Fajr, which undoubtedly includes reading Quraan. Al-Tirmidhi narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever prays Fajr in jamaaah, then sits and remembers Allaah until the sun comes up, then prays two rakahs, will have a reward like that of Hajj and Umrah.” He said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Complete, complete, complete.” (al-Jumuah 535; classed as hasan by al-Albaani in Saheeh Sunan al-Tirmidhi, 480). Disallowing this is not valid unless there is evidence (daleel) to that effect; how can that be when there is evidence to indicate that it is mustahabb ? 3 – Is sujood al-tilaawah (prostration during recitation of Qur’aan) considered to be salaah (prayer) ? Shaykh Ibn Uthaymeen said: Some of the scholars were of the view that it is prayer. Some of the scholars were of the view that it is not prayer, because the definition of prayer does not apply to it, as it is not proven in the Sunnah that there is any takbeer (saying “Allaahu akbar” as in the beginning of prayer) or tasleem (saying salaams, as at the end of prayer) involved in it. The ahaadeeth narrated concerning Sujood al-Tilaawah do not mention anything except sujood (prostration) – “he prostrated and we prostrated with him” – except for one hadeeth which was narrated by Abu Dawood, but its isnaad is subject to question (“he said ‘Allaahu akbar’ when he prostrated”). But there is no tasleem. It was not narrated in any hadeeth, daeef (weak) or saheeh (sound), that he said tasleem after doing sujood al-tilaawah. If if there is no saheeh hadeeth to indicate that one should say tasleem, then it is not prayer, because prayer has to begin with takbeer and end with tasleem. This is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him). On this basis there is no need for tahaarah (to have wudoo) or to cover ones awrah or to face the qiblah. It is permissible to prostrate even if one has broken ones wudoo (minor impurity). Whoever studies the words of Ibn Taymiyah will see that the correct view is that which he expressed, which is that sujood al-tilaawah is not prayer and is not subject to the same conditions as prayer. If you recite Quraan from memory and you do not have wudoo, and you come to an aayah where sujood is required, then according to this view you may prostrate and it is OK. Ibn Umar (may Allaah be pleased with him), even though he was known to be very strict, used to prostrate when he did not have wudoo, but to be on the safe side it is better not to prostrate without having wudoo. Al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, vol. 4, p. 126 On this basis, it is permissible to read Quraan after praying Fajr, indeed it is mustahabb. With regard to the issue of the reader coming across an aayah where sujood al-tilaawah is required, after Fajr or after Asr, Shaykh Ibn Baaz (may Allaah have mercy on him) was asked whether the person who is reading Qur’aan after Asr or after Fajr should do sujood al-tilaawah. He said: It is prescribed to do sujood al-tilaawah after Fajr and after ‘Asr, because this is something that is done for a reason, and because it does not come under the rulings of prayer according to the more correct of the two scholarly views. Rather it comes under the ruling of reading Quraan and saying tasbeeh (“subhaan Allaah”) and tahleel (“laa ilaaha ill-Allaah”), so it is permissible for the one who is reading Quraan to do sujood al-tilaawah, even if he does not have wudoo’, according to the more correct of the two scholarly opinions. Fataawa al-Shaykh Ibn Baaz (may Allaah have mercy on him), vol. 2, p. 344 Delaying Fajr prayer beyond the proper time If you are praying Fajr prayer before the sun rises, then the Sunnah in your case is to pray the regular Sunnah of Fajr which is two rakahs. If you miss Fajr and do not wake up until after the sun has risen, then you should pray Sunnah and then Fard (obligatory prayer). But if you always delay Fajr prayer until after the sun has risen, this is a serious problem. In this case, before you ask about the Sunnah prayer you have to pause and ask yourself what you will say when you stand before Allaah on the Day of Resurrection, and He calls you to account for neglecting Fajr prayer. http://www.islam-qa.com/index.php?ref=631&ln=eng&txt=fajr to be continued .... As-Salaam Walekum Adil K Permission is granted to circulate among private individuals and groups, to post on Internet sites and to publish in full text and subject title in not-for-profit publications. http://groups.yahoo.com/group/LoveIslam_LiveIslam/ What Seperates our Group from the rest ? Only Authentic Information about Islam is passed backed by Quran or Hadith's. In the name of Allah, the Most-Merciful, the All-Compassionate "May the Peace and Blessings of Allah be Upon You" Praise be to Allaah, we seek His help and His forgiveness. We seek refuge with Allaah from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves astray, no one can guide. I bear witness that there is no god but Allaah, and I bear witness that Muhammad is His slave and Messenger. Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu Firm Belief and Perfect Reliance on Allah Ibn `Abbas (May Allah be pleased with them) said: When (Prophet) Ibrahim (Abraham) was thrown into the fire, he said: "Allah (Alone) is sufficient for us, and, He is the Best Disposer of affairs." So did Messenger of Allah Muhammad (PBUH) when he was told: "A great army of the pagans had gathered against him, so fear them". But this (warning) only increased him and the Muslims in Faith and they said: "Allah (Alone) is sufficient for us, and He is the Best Disposer of affairs (for us)".[Al-Bukhari]. 7/76 - Riyad Us-Saliheen (Gardens of the Righteous) Commentary: Even in the worst circumstances one should always have faith and trust in Allah. Rulings on Fajr Salat - 2 compiled from islam-qa by Adil Khan read part -1 from http://groups.yahoo.com/group/LoveIslam_LiveIslam/message/566 [Non-text portions of this message have been removed]
