Part 3

“Whoever said when he hears the call: ‘I testify that none is worthy of worship except Allah and I testify that Muhammad is

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the Messenger of Allah,’: ‘Iam pleased with Allah as my Lord and with Islam as my religion and with Muhammad as my Messenger,’ his sins will be forgiven.""*!

And in another version:

“Whoever said: And I testify.” By him saying:

“And I testify,” there is evidence that he says it after the Mu‘aththin’s words: ‘I testify that none is worthy of worship except Allah,’ because

the letter Waw (meaning and) is a conjugation, and so his words follow after those of the Mu‘aththin.

Q. 202. Is the addition: ‘You do not break Your promise,’ in the remembrance which follows the adhan, authentic or not?

A. This addition is the subject of differing among the scholars of Hadith:

Some of them say that it is unconfirmed, since it is Shath.'?! Most of those who narrated the Hadith did not narrate these words; but the position dictates that they not be left out, because the position is one of supplication and praise (of Allah) and whatever was used in this manner should not be left out, because it is used to perform an act of worship.

Among the scholars are those who say that its chain of narrators is authentic and that it should be said, and that it

"] Reported by Muslim in the Book of Prayer, in the Chapter: The Desirability of Saying What the Mu‘aththin Says.

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does not negate the others. Among those who hold that it is authentic is Shaikh ‘Abdul-’Aziz Ibn Baz, who said: Its chain of narrators is authentic, since it was reported by Al-Baihagi with an authentic chain of narrators.'"!

Q. 203. Should a person repeat what the Mu’aththin says in the Igamah?

A. A Hadith was reported by Abu Dawud about repeating what the Mu‘aththin says in the Igamah, but it is weak and may not be cited as evidence, and the most authoritative opinion is that it should not be repeated.

Q. 204. We hear from some people after the Igamah has been called that they say: “May Allah establish it and cause it to continue.’ What is the ruling on this?

A. It is has been reported in a Hadith from the Messenger of Allah #% that when the Mu’aththin said: The prayer has begun, he would say:

“May Allah establish it and cause it to continue."'?!

However, the Hadith is weak and may not be cited as evidence.

Q. 205. What is the best time for offering the prayer? Is the start of the prescribed time better?

A. The most complete prayer is that which is performed at the time required by the Islamic Law. This is why when he was

' Reported by Al-Baihaqi in As-Sunan 1:410. Also see Fatawa Al-Lajnah 6:88 and the Fatawa of His Eminence, may Allah grant mercy to him from His abounding Mercy (10:364,365).

'21 Reported by Abu Dawud in the Book of Prayer, in the Chapter: What One Should Say if He Hears the Iqamah. Al-Hafiz (lbn Hajr Al- “Asqalani) said in Al-Talkhis: It is weak.

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asked what deed is most loved by Allah, the Almighty, the AllPowerful, the Prophet replied: “Prayer at its stated time."

He did not say: Prayer at the beginning of its stated time. This is because it is prescribed to advance some of them and it is prescribed to delay some of them: For example, it is prescribed to delay the ‘Isha’ prayer untila third of the night has passed. For this reason, if a woman was in the house and she asked: Which is better for me, to perform the ‘Isha’ prayer when the adhan for ‘Isha’ is called, or to delay it until a third of the night has passed? we would say: It is better to delay it until a third of the night has passed, because the Prophet : delayed it one night, until the people said: “Oh, Messenger of Allah! The women and children have slept.” He then came out and performed the prayer and said:

“This is the proper time for tt; were it not that I would impose a burden on my people (I would normally pray at this time).’"'! So, it is better for a woman to delay it, if she is in her house.

Likewise, let us suppose that certain people were travelling and they said: Shall we delay the prayer, or advance it? We would say: It is better to delay it.

Similarly, if a group of people went on an outing and the time came for the ‘Isha’ prayer, and (they asked): Is it better to advance it or to delay it? we would say: It is better to delay it,

"1 Reported by Al-Bukhari in the Book of the Times of the Prayers, in the Chapter: The Virtue of Performing Prayer at its Stated Time; and by Muslim in the Book of Faith, in the Chapter: The Fact That Belief in Allah, the Most High is Better Than Deeds.

2) Reported by Muslim in the Book of Masjids, in the Chapter: The Timing of the ‘Isha’ Prayer and Delaying it.

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unless that would cause some difficulty.

The remainder of the prayers should be performed at the beginning of the time, unless there is some reason to delay them. The Fajr prayer should be performed early, as should the Zuhr, ‘Asr and Maghrib prayers, unless there is some valid reason for delaying them. Such reasons include:

If the heat becomes intense, then it is better to delay the Zuhr prayer until the temperature is lower, i.e. until it is close to the ‘Asr prayer. Since the temperature is lower when it gets close to ‘Asr time, so if the heat is intense, it is better to wait until it is cooler. This is in accordance with the statement of the Prophet #%:

“If the heat becomes intense, then perform the Zuhr prayer when it becomes a little cooler, because the intensity of the heat is from the raging of the Hell-fire.“""!

The Prophet # went on a journey and Bilal stood up to call the adhan for the Zuhr prayer, but he said to him:

re hn “Delay it until it is cooler.”

Then he stood up again to call the adhan and he permitted him to do so. '?!

"1 Reported by Al-Bukhari in the Book of the Timings of the Prayers, in the Chapter: Delaying the Zuhr Prayer Until it is Cooler When the Heat is Intense; and by Muslim in the Book of Masjids, in the Chapter: The Desirability of Delaying the Zuhr Prayer Until it is Cooler.

'2] Reported by Al-Bukhari in the Book of the Timings of Prayers, in the Chapter: Delaying the Zuhr Prayer Until it is Cooler When on a

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Another reason for delaying is if there is a congregation at the end of the time which cannot be found at the beginning of the time. In this case, delaying the prayer is better, such as when a man is in the desert when the time for prayer comes and he knows that he can reach the town in time to pray with the congregation at the end of the time. Is it better for him to pray when the time starts, or is it better to delay it until he reaches the town and prays with the congregation? We say that it is better to delay it so that he can catch the congregational prayer? Indeed, we might say that it is an obligation to delay the prayer so that he can catch the congregational prayer.

Q. 206. If a person prayed before the time out of ignorance, what is the ruling?

A. The prayer of a person before the stated time does not suffice him as the ooigatony prayer, because Allah, the Most High says:

ABE CS Copii & EK a Ap “Verily, As-salah (the prayer) is enjoined on the believers at fixed hours." The Prophet #% made these times clear in his words: OSE SAIS 13 are Lay “The time of Zuhr is when the sun begins to decline from its zenith."'?! -up to the end of the Hadith.

Accordingly, whoever performed a prayer before its stated time,

Journey; and by Muslim in the Book of Masjids, in the Chapter: The Desirability of Delaying the Zuhr Prayer Until it is Cooler When the Heat is Intense.

'] Reported by Al-Bukhari in the Book of the Times of Prayer, in the Chapter: What is Disliked of Talking After ‘Isha’.

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it will not suffice him as the obligatory prayer. Instead it will be considered a supererogatory prayer, meaning that he will be rewarded with the reward of a supererogatory prayer for that prayer, and he must repeat the prayer once the time for it has begun. And Allah knows best.

Q. 207. When one forgets a number of prayers, or misses them out of ignorance, is the requirement to abide by the the order of the prayers waved?

A. There is a difference of opinion about this issue. What is

correct is that it is waved. The evidence for that, is the generality of Allah, the Most High’s saying:

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“Our Lord! Punish us not if we forget or fall into error.’"") And, that the Prophet #% said:

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“Indeeed Allah has pardoned my nation for their mistakes, what they forgot, and what they were forced to do.”'*!

Q. 208. A person entered the Masjid in order to perform the ‘Isha’ prayer, then he remembered that he had not performed the Maghrib prayer; what should he do?

A. If you entered the Masjid and the ‘Isha’ prayer has begun, then you remembered that you had not performed the Maghrib prayer, you should join the congregation with the intention of observing the Maghrib prayer. When the Imam stands up for the fourth Rak‘ah, you sit in the third and wait for the Imam, then make the Taslim with him. You may also make the Taslim (i.e. after the third Rak‘ah) and then join the Imam in what remains

1 4l-Bagarah 2:286 '?i Reported by Ibn Majah in the Book on Divorce, the Chapter: The Divorce of the One Coerced and the One Who Forgot.