Part 18

“Between every two Athans'") there is a prayer.”'?!

'" The adhan and the Iqgamah. '2] Reported by Al-Bukhari in the Book of the adhan, in the Chapter: Between Every Two Athans There is a Prayer (627); and by Muslim in

Fatawa Arkanul-Islam 518 prey! lst wgkd

Q. 287. Should the regular Sunnah prayers be made up for if the time for them has expired?

A. Yes, the regular Sunnah prayers may be made up for if the time for them has passed due to forgetfulness or sleep, because they are included in the genera] meaning of the words of the Prophet

8555 15) galls yt si ante ye 6 yn “Whoever slept through a prayer or forgot it, he must pray it when he remembers it."

Also, because of the Hadith of Umm Salamah, may Allah be pleased with her, in which it is stated that the Prophet # was distracted from performing two Rak‘ahs after the Zuhr prayer, so he made them up after the ‘Asr prayer.’?!

But if he abandoned it willfully until the time for it had expired, then he should not make it up for, because the regular Sunnah prayers are acts of worship which are to be performed at fixed times, and if a person deliberately offered them outside the prescribed time, they will not be accepted from him.

Q. 288. Has any evidence been reported for a person changing his place in order to perform the prayer after the obligatory prayer?

A. Yes, it has been reported in the Hadith of Mu‘awiyah, may

the Book of the Travellers’ Prayers, in the Chapter: Between Every Two Athans There is a Prayer (304).

"1 Reported by Al-Bukhari in the Book of the Times of the Prayers, in the Chapter: Whoever Forgot a Prayer, The He Must Pray it When he Remembers Hadith (597); and by Muslim in the Book of Masjids, in the Chapter: Making up for the Prayers Hadith 316.

'?1 Reported by Al-Bukhari in the Book of Forgetfulness, in the Chapter: If He Was Spoken to While He was Praying, He Would Point With His Hand and Listen (1176); and by Muslim in the Book of the Travellers’ Prayers, in the Chapter: The Two Rak‘ahs Which He Used to Pray (834).

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Allah be pleased with him, that he said: “The Prophet #% ordered us not to connect one prayer to another without speaking or going out.’!"!

The scholars have understood from this that it is desirable to separate the obligatory prayer from its Sunan by moving from the place in which the former was offered.

Q. 289. If the Sunnah of Ad-Duha"! is missed, can it be made up for or not?

A. If the time of Ad-Duha is missed, then the prayer is missed. This is because the Sunnah of Ad-Duha is restricted to this time. However the regular Sunnah prayers, because they follow on from the obligatory prayers, can be made up for, as can the Witr prayer. This is because it is confirmed in the Sunnah that: When the Prophet # was overcome by sleep or sickness, he would offer twelve Rak’ahs during the day.'*! So, Witr may also be made up for.

Q. 290. Is purification a condition for the acceptance of the prostration of recitation (Sajdatut-Tilawah)? And what is the correct thing to say in this prostration?

A. His Eminence the Shaikh answered by saying:

The prostration of recitation is a prostration legislated when a person recites a Qur’anic Verse in which there is a mention of prostration. The prostrations in the Qur’an are well known; and if a person wanted to prostrate, he should say: Allahu Akbar, then prostrate, and say:

"I Reported by Muslim in the Book of the Friday Prayer, in the Chapter: Prayer After the Friday Prayer (73).

'2] The voluntary prayer that is performed after the sun has risen.

'3] Reported by Muslim in the Book of the Travellers’ Prayers, in the Chapter: Combining the Night Prayers (139).

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“S35 dy ag ae 383 hj ale ill eo

(Subhana Rabbiyal A‘la, Subhanaka Allahumma Rabbana Wa Bihamdika, Allahummaghfirlee. Allahumma, Laka Sajadtu, Wa Bika Amantu, Wa Laka Aslamtu, Sajada Wajhiya Lil-lathee Khalaqahu, Wa Sawwarahu, Wa Shaqqa Sam‘ahu Wa Basarahu Bihawlihi Wa Quwwaltili.) “Glorified is my Lord, the Most High. Glory is to You, oh, Allah, my Lord, and praise is for You. Oh, Allah, forgive me. Oh, Allah! 1 have prostrated for You, and I have kelieved in You, and I have submitted myself to You. My face has prostrated to the One Who created it, and fashioned it, and brought forth its hearing and seeing by His Might and Power.’"'!

Bite Jukes he fe bey ete J oS vil 3513 Sale be GL SUS fo uly 35 (Allahummaktub Lee Biha Ajran, Wa Hutta ‘Anni Biha

Wizran, Waj’alha Lee ‘Indaka Thukhran, Wa Tagabbalha Minnee Kama Tagabbaltaha Min ‘Abdika Dawud.)

‘Oh, Allah, write for me by it a reward, and remove from me by if asin, and make it a treasure stored with You, and accept it from me as You accepted it from Your slave, Dawud.’'*!

Then he should raise his head without making Takbir and

''l Reported by Abu Dawud in the Book of Prayer, in the Chapter: What to Say if One Prostrates for Recitation (1414); and by At-Tirmithi in the Book of Prayer, in the Chapter: What to Say in the Prostration of the Qur’an Hadith (580) and he declared it to be authentic.

'2! Reported by Al-Bukhari in the Book of the adhan, in the Chapter: Completing the Tukbir in the Ruku’, Hadith (785); and by Muslim in the Book of Prayer, in the Chapter: Confirmation of the Takbir in Every,

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without making Taslim, unless the Sajdah is during the prayer. When the reciter reads a Verse in which there is a Sajdah while he is praying, in that case, it is obligatory for him to make Takbir when he prostrates, and he must make Takbir when he stands up. This is because those who have described the prayer of the Prophet # have mentioned that he made Takbir whenever he lowered himself or raised himself up. And this includes the Sujud during the prayer and the Sujud of recitation.

As for what some of the people do, which is to make Takbir when they prostrate, and not to make Takbir when they stand up, and the Sujud is in the same prayer, I know of no basis for it in the Sunnah, nor in the sayings of the scholars.

As for the saying of the questioner: Is purification a condition for the acceptance of the prostration of recitation (Sajdatut-Tilawah)? this is a subject of dispute among the scholars: There are those among them who say that he must be in a state of ritual purification and there are those among them who say that it is not a condition and Ibn ‘Umar, may Allah be pleased with him, used to prostrate when he was not in a state of ritual purity.

But it is my considered opinion that it is more prudent not to prostrate except when one has performed ablution.

Q. 291. When should one perform the prostration of thanks to Allah (Sajdatush-Shukr)? And what is the manner ofit? And is it a condition that one make ablution?

A. The prostration of thankfulness is made when some catastrophe is averted or some blessing is given to a person. Like the prostration of recitation, it is outside prayer. Some of the scholars consider that it requires ablution and Takbir, while others hold that it requires the first Takbir only, then he should fall down in prostration and supplicate after his words: Subhana Rabbiyal-A‘la (Glorified is my Lord, the Most High).

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Q. 292. What is the ruling on Istikharah prayer? And should the supplication of Istikharah be said when a person offers the salutation to the Masjid or the regular Sunnah prayers?

A. Istikharah is a Sunnah when a person is concerned about something, and it is not clear to him whether it is better to do it or to leave it.

As for something about which it is clear to him whether doing it or leaving it is better, it is not prescribed to perform Istikharah for it, which is why the Prophet # would do many things, and he would not do them until after he had decided for sure to do them, and it has not been reported from him that he used to offer Istikharah prayer concerning them. So, if a man intended to pray, or pay Zakah, or to abandon unlawful deeds or the like, or he intended to eat or drink or sleep, it is not prescribed for him to offer Istikharah prayer.

The supplication of Istikharah should not be said when a person offers the prayer of salutation to the Masjid, or the regular Sunnah prayers, if he did not make the intention for it previously. This is because the Hadith clearly requires offering two Rak‘ahs for the performance of Istikharah, so if he prayed them without this intention, compliance would not have been achieved.

But if he made the intention to perform Istikharah when he offered the prayer of salutation to the Masjid, or the regular Sunnah prayers, then made the supplication of Istikharah, then it is clear from the Hadith that it will be counted for him, because he #% said:

aa Bi os we nd £555 3Slin ..then he should offer two Rak’ ‘ahs which are not from the obligatory prayers."1"1 "1 Reported by Al-Bukhari in the Book of Supplications, in the Chapter: The Supplication When Performing Istikharah (6382).

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He did not make an exception for any prayer but the obligatory. It is possible that they will not be counted for him, because he said:

“If anyone of you intends to do something, then he should offer two Rak‘ahs.””

which proves that there is no reason for these two Rak‘ahs except Istikharah, so what I consider more fitting, is that he offer two independent Rak‘ahs, because this possibility exists, and it is possible that what is meant by singling out the obligatory prayers for exception is that he offers two voluntary Rak‘ahs, as if he had said: Let him offer two voluntary Rak‘ahs, and Allah knows best.

Q. 293. What is Tasbih prayer?

A. Tasbih prayer has not been authentically reported from the Prophet #; Imam Ahmad, may Allah have mercy on him, said: Regarding the Hadith about it, it is not authentic. ShaikhulIslam Ibn Taymiyyah, may Allah have mercy on him, said: It is a lie, and Ahmad and the Imams of his Mathhab have said that it is hated, and not a single Imam said that it was recommended. As for Abu Hanifah, Malik and Ash-Shafi‘i, none of them had heard of it.