I perform prayers. However I cannot perform them properly. Will performing prayers like this be of any use to me?

A Brief Description of the Question: 

I perform prayers. However I cannot perform them properly. Will performing prayers like this be of any use to me?

The Answer: 

Never say, "What are my prayers in comparison with the reality of the prayers?", because like the seed of a date-palm describes the full-grown tree, your prayers describe your tree. Similarly the prayers of a great saint, the prayers of ordinary people like you or me - even if they are not aware of it - have a share of that light. There is a mystery in this truth, even if the consciousness does perceive it. However the unfolding and illumination differ according to the degrees of those performing them. As there are many stages and degrees from the seed of a date-palm to the mature tree, so the stages in the degrees of  prayers may be even more numerous. However, in each degree, the basis of that luminous truth is present.

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When did the five daily prayers become fard?

A Brief Description of the Question: 

When did the five daily prayers become fard?

The Answer: 

In the previous sharia, there were not five daily prescribed prayers. However, there was general Salah whose time was unclear. Salah became fard (obligatory) on the day of Mir’aj a half and year ago before Hegira. Anas bin Malik reported that event as follows briefly: 

"Allah enjoined fifty prayers on my followers on the night of Isra. Then, it was reduced to five prayers. Then, the Prophet was addressed as follows: O Muhammad! These are five prayers for you and they are all (equal to) fifty (in reward) for My Word does not change." (Bukhari, Sala, 76. Anbiya, 5; Muslim, Faith, 263; Ahmad bin Hanbal, V, 122, 143). That Verse tells us that it will be given tenfold reward for a good deed we do: "He who brings a good deed shall have tenfold of its like," al-Anam 6/160; see. an-Naml, 27/89; al-Qasas, 28/84). 

Before the five daily prayers became fard, the worship of the Prophet was to think on Allah's Glory and what He created. It is also said that the Prophet performed two daily Salahs, one in the morning and one in the evening, each of which contained two rakats. The previous ummahs also performed Salah. We can give examples of it; for instance Luqman ordered his son to perform Salah (Luqman, 31/17);  Abraham mentioned Salah while praying for the security of Hejaz (Abraham, 14/37), that Allah wanted Moses to perform Salah (Taha, 20/14) during the first revelation in the mount of Tur.

That Salah must be performed is based on the Qur'an, Sunnah, and Ijma (consensus).

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Can we use deodorants that contain alcohol when we are on wudu and then worship?

A Brief Description of the Question: 

Can we use deodorants that contain alcohol when we are on wudu and then worship?

The Answer: 

First of all, it is necessary to know that no matter what kind it is, alcohol does not invalidate wudu when it is wiped or spread on the clothes. Wudu is invalidated only when something comes out of the body of a person.

However, it is not permissible for man to perform prayers when there is something dirty on his body or clothes because along with wudu, having clean clothes on is one of the conditions of the prayer. According to some imams of Hanafi madhhab, the alcohol in deodorants and perfumes is not the kind of alcohol that is dirty; therefore they do not prevent performing prayers. However, since they are regarded as dirty by other madhhabs, it will be more appropriate to wash the places that alcohol has touched before performing a prayer. The same thing can be said about eau de cologne and spirit.

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What are the hadiths related to sunnah/nafilah prayers and their virtues?

A Brief Description of the Question: 

What are the hadiths related to sunnah/nafilah prayers and their virtues?

The Answer: 

Author: Hamdi Döndüren (Prof.Dr.), 12-6-2009

Sunnah lexically means grant, donation, booty, something done voluntarily. As a term, it means prayers other than fard and wajib prayers that the Messenger of Allah (pbuh) is reported to have performed. They are divided into two as nafilahs that are sunnah and nafilahs that are mandub (recommended). Nafilahs that are sunnah are deeds or prayers that the Messenger of Allah generally performed but rarely abandoned. The reason why he sometimes abandoned them is to show people that they are not fard. Nafilahs that are mandub are deeds or prayers that Hazrat Prophet sometimes did and sometimes abandoned; they are sunnahs that are not so strong. Mustahab is also used instead of the word mandub.  

In the methodology of fiqh, the terms nafilah, sunnah, tatawwu, mustahab and ihsan are used synonymously with mandub. Nafilah worshipping can be classified as follows:  

A. Sunahs that are muakkadah: Parts of the five daily prayers and Friday prayer are sunnah al-muakkadah. Those kinds of sunnahs are determined as follows in a hadith: "Allah will build a house in Paradise for a person who performs twelve rak’ah of prayers other than fard prayers during the day and night. They are the following prayers: two rak’ahs before the morning prayer, four rak’ahs before the noon prayer, two rak’ahs after the noon prayer, two rak’ahs after the evening prayer and two rak’ahs after the night prayer." (Tirmidhi; Salat, 189; Nasai, Qiyamul-Layl, 66; Ibn Majah, Iqama, 100).

The sunnahs that are muakkadah and that are parts of five daily prayers are as follows:

1. The sunnah of two rak’ahs performed before the morning prayer: It is the strongest sunnah. Hazrat Prophet stated the following about it: "Do not abandon the two-rak’ah sunah of the morning prayer even if horses run after you." (Ahmad b. Hanbal, II, 405). "The two-rak’ah sunah of the morning prayer is better than the world and everything that is in the world." (Muslim, Musafirin, 96, 97; Tirmidhi, Salat, 190). Hazrat Aisha stated the following: "Hazrat Prophet did not perform any nafilah prayer more regularly than the two-rak’ah sunah of the morning prayer." (Bukhari, Tahajjud, 27; Muslim, Musafirin, 94; Abu Dawud, Tatawwu', 2; Ahmad b. Hanbal, VI, 43, 54, 170).

No sunnah prayer is performed as qada when it is missed except for the sunnah of the morning prayer until due to the hadith mentioned above; a person who misses the morning prayer, has to perform it as qada together with its sunnah if he performs it on the same day until noon. On the other hand, if a person realizes that he can catch up with the imam even in the second rak’ah, he performs the sunnah first and follows the imam later.

2. The four-rak’ah prayer performed before the noon or Friday prayer. Hazrat Aisha said, "The Messenger of Allah (pbuh) did not abandon performing the four rak’ah of sunnah before the noon prayer and the two rak’ah sunnah before the morning prayer." (Nasai, Qiyamu'l-Layl, 56).

3. The two rak’ah prayer performed after the noon prayer. That two rak’ahs of sunnah is sunnah al-muakkadah; it is mandub to perform it as a four-rak’ah prayer. The four rak’ah nafilah prayer performed after the Friday prayer is sunnah al-muakkadah. The following is stated in a hadith:

"Hazrat Prophet would perform two rak’ahs before Friday prayer and four rak’ahs after it; he would not divide those prayers by salutation." (Zaylai, Nasbur-Rayah, II, 206).

4. The two rak’ah prayer performed after the evening prayer. It is also one of the sunnahs that the Messenger of Allah regularly performed.

5. The two rak’ah prayer performed after the night prayer. Its evidence is the hadith stating that Allah will build a mansion for a person who regularly perform the twelve rak’ah of nafila prayers during the day and night. (Tirmidhi; Salat, 189; Nasai, Qiyamul-Layl, 66; Ibn Majah, Iqama,100).

6. Tarawih prayer: This prayer is sunnah al-muakkadah for both men and women because Hazrat Prophet, caliphs that came after him and the Companions performed it regularly in Ramadan. Afterwards, the Prophet did not perform it in congregation in the mosque for fear that it would be fard for believers (Zaylai, ibid, II, 152; ash-Shawkani, Naylul-Awtar, III, 50 ff.; az-Zuhayli, al-Fiqhul-Islami wa Adillatuh, Damascus 1405/1985, II, 43).

Tarawih prayer is performed only in Ramadan; it is performed after the night prayer and before the witr prayer. It is mustahab to delay this prayer after midnight of after the one third of the night passes. Tarawih prayer can be performed individually but it is more virtuous to perform it in congregation.

According to Hanafis, tarawih prayer is performed as twenty rak’ahs; it is based on the application of Hazrat Umar because Hazrat Umar led this prayer as twenty rak’ahs in Masjid an-Nabawi as the head of the state toward the end of his caliphate. None of the Companions opposed to twenty rak’ahs. Hazrat Prophet said, "Do not leave my sunnah and the way of my rightly guided caliphs after me." (Abu Dawud, Sunnah, 5; Tirmidhi, Ilm, 16; Ibn Majah, Muqaddima, 6; Darimi, Muqaddima, 16). When Abu Hanifa was asked about the application of Hazrat Umar, he said:

"Tarawih is a strong sunnah. Hazrat Umar did not invent something new. He did it based on some evidence that he knew. He did it as something based on the Messenger of Allah (pbuh)." (az-Zuhayli, ibid, II, 44).

Some hadith scholars determined that the Messenger of Allah performed tarawih prayer as eight rak’ahs in Ramadan. Their evidence is the following hadith reported by Bukhari and other hadith scholars from Hazrat Aisha:

"Hazrat Prophet did not perform any nafilah prayers more than eleven rak’ahs in Ramadan or outside Ramadan." (Bukhari, Tahajjud, 16; Tarawih, 1; Muslim, Musafirin, 125; Tirmidhi, Mawaqit, 208). Ibn Hibban reported the following hadith from Jabir (may Allah be pleased with him) in his book Sahih: "Hazrat Prophet lead us eight rak’ahs of tarawih and then the witr prayer" (ash-Shawkani, ibid, III, 53). Then, there is no doubt that the eight rak’ahs of tarawih prayer is sunnah al-muakkadah. Some scholars like Ibnul-Humam said the rak’ahs after the first eight rak’ahs are mustahab. It is like praying four rak’ahs of sunnah instead of two after the fard of night prayer; in this case, the first two rak’ahs are sunnah al-muakkadah and the last two rak’ahs are mustahab. (Ibnul-Humam, Fathul-Qadir, Egypt 1316/1898, I, 333, 334).

B. Sunnahs that are ghayr al-muakkadah: They are the sunnahs that Hazrat Prophet did not perform regularly and that sometimes abandoned; they are also called mandub. They are the following prayers:

1. The four-rak’ah prayer performed before the afternoon prayer with one salutation. The Messenger of Allah (pbuh) said the following about this prayer: "May Allah have mercy on a person who performs four rek’ahs before the afternoon prayer." (Tirmidhi, Salat, 301).

2. The four-rak’ah prayer performed before the night prayer. The following is reported form Hazrat Aisha (may Allah be pleased with her):

"Hazrat Prophet would perform four rak’ahs before the night prayer." (Zaylai, ibid, II, 145 ff.; ash-Shawkani, ibid, III, 18).

3. Awwabin prayer: The word awwabin is the plural form of awwab, which means a person who turns toward Allah a lot. It can be performed as two, four or six rak’ahs. It can be performed with one salutation, or two or three salutations. Hazrat Prophet said that a person who performed six rak’ahs after the evening prayer would be regarded among awwabin and recited the following verse: " if ye do deeds of righteousness, verily He is Most Forgiving to those who turn to Him again and again (in true penitence)" (al-Isra,17/25; Ibn Kathir, Tafsir; İstanbul 1985, V, 64, 65; ash-Shurunbulali, Maraqil-Falah, İstanbul 1984, p. 74).

They are nafilah prayers performed before or after fard prayers.

C. Independent Nafilah (Mandub) Prayers:

There are some more nafilah prayers apart from the sunnahs of five daily prayers; they are nafilahs that are called mustahab, mandub or tatawwu:

1. Duha prayer

It is at least two rak’ahs; according to the sound view, it can be performed as four or up to eight rak’ahs. It is mandub. Its time starts when the sun rises about a spear's length above the horizon and it continues until twenty or thirty minutes before the sun reaches its zenith (zawal). The following is reported from Hazrat Aisha: "The Messenger of Allah (pbuh) performed the duha prayer in twos as four rak’ahs and did not speak about worldly issues after the first salutation." (as-San'ani, Subulu's-Salam, Cairo 1950, II, 16). Muslim's narration about the issue as follows: "Hazrat Prophet performed the duha prayer as four rak’ahs and added as many rak’ahs as Allah wished."

2. Tahajjud prayer

The nafilah prayer that is performed after the night prayer without going to sleep or after a short sleep is called salat al-layl. The nafilah prayer that is performed after sleeping for a while and waking up beginning from after midnight to the time of imsak is called tahajjud prayer. Tahajjud prayer can be prayed as two rak’ahs up to eight rak’ahs. It is more virtuous to give salutation after each two rak’ahs.

Tahajjud prayer is fard for the Prophet. The following is stated in the Quran: "(O Muhammad!) And pray in the small watches of the morning: (it would be) an additional prayer (or spiritual profit) for thee: soon will thy Lord raise thee to a station of Praise and Glory!“ (al-Isra,17/79). This prayer is sunnah or mustahab for other Muslims.

There are verses (see al-Muzzammil, 73/20; as-Sajda, 32/16; al-Furqan, 25/63, 64; adh-Dhariyat, 51/17, 18; Aal-i Imran, 3/16, 17) and hadtihs that encourage other believers to perform tahajjud prayers. When Abdullah b. Umar (may Allah be pleased with him) saw himself in Hell in his dream and an angel approached him and say, “do not fear”, and told the Messenger of Allah (pbuh) about his dream, the Messenger of Allah said,:" Abdullah is a very good man. However, it would be better if he practiced performing tahajjud prayer." Abdullah b. Umar lessened his sleep at night after that. It is understood from the hadith that a person who regularly performs tahajjud prayer is worth being mentioned as a good person. (az-Zabidi, Sahih-i Buhârî Muhtasarı Tecrid-i Sarih Tercemesi, Ankara 1982, IV, 29, 30, H. No: 576). The following is stated in another hadith:

"Perform tahajjud prayer regularly because tahajjud prayer is the practice of the righteous slaves before you. It means worshipping your Lord; it covers the evil deeds and prevents one from committing sins." (Tirmidhi, Daawat, 101).

3. Wudu prayer

It is mandub to perform two rak’ahs after wudu or ghusl if the time is convenient before the wetness dries. The following is stated in a hadith:" If a person makes a nice wudu and then performs two rak’ahs and turns toward this prayer with his heart, Paradise becomes wajib for him." (Bukhari, Wudu, 24; Muslim, Taharah, 5, 6,17; Abu Dawud, Taharah, 65).

4. Tahiyyah al-Masjid prayer Tahiyyah means to greet, to salute. Tahiyyah al-Masjid means to salute the mosque. It is mandub for a person who enters a mosque to perform two rak’ahs of prayer in order to salute and elevate the Lord of the mosque. For people who enter a mosque several times during the day for reasons like teaching, learning, etc, it is enough to perform it the first time they enter the mosque.  

The following is stated in a hadith: "If you enter a mosque, do not sit down before praying two rak’ahs." (Bukhari, Salat, 60, Tahajjud, 35; Muslim, Musafirin, 69, 70; Tirmidhi, Salat, 118).

If a person enters a mosque but cannot perform tahiyyah al-masjid prayer due to his occupation or lack of time or karaha, it is enough and mustahab for him to say the following prayer:  

Subhanallah wal-hamdulillah wa la ilaha illallahu wallahu akbar"

It means: "Glory be to Allah; praise be to Allah, there is no god but Allah; Allah is the greatest." On the other hand, to perform any prayer in a mosque, or to enter a mosque in order to perform a fard prayer with the intention of following the imam is regarded to have replaced tahiyyah al-masjid.

5. İstikhara prayer

Istikhara means to ask for the good aspects of something. Istikhara prayer is a two-rak’ah prayer that is performed in order to receive a spiritual sign that will guide somebody for a permissible issue about which a person cannot decide what to do. Jabir b. Abdullah (may Allah be pleased with him) said, "Hazrat Prophet would teach us how to make istikhara for each issue as if he was teaching us a verse from the Quran; he would say: "When you want to do something, pray two rak’ahs apart from the fard prayer and read the prayer of istikhara." (see Bukhari, Tahajjud, 25; Daawat, 49; Tawhid,10; Tirmidhi, Witr, 18; Ibn Majah, Iqama, I, 18; Ahmad b. Hanbal, III, 344).

After reading the prayer of istikhara, it is necessary to lie down by turning to the qiblah. (For the prayer (dua), see "istihare" item; Hamdi Döndüren, Delilleriyle İslâm İlmihali, İstanbul 1991, 350, 351).

6. Tasbih (glorification) prayer

It is a four-rak’ah prayer; al-Fatiha and a surah are read in each rak’ah. It is completed with one or two salutations. The following tasbih is read three hundred times in it. " Subhanallahi wal-hamdulillahi wa la ilaha illallahu wallahu akbar wa !a hawla wala quwwata illa billahil-aliyyil-azim "

It means: “Glory be to Allah; praise be to Allah, there is no god but Allah; Allah is the greatest. There is no power other than Allah, who is lofty and great."

Hazrat Prophet taught Abbas (may Allah be pleased with him), his uncle, the tasbih prayer to inform him about a deed that will make him approach to Allah; he said Allah would forgive his sins even if his sins were as much as sand piles if he performed that prayer. The Prophet advised us to perform that prayer every day, or every Friday, if we cannot do it, once a month or once a year, and in another narration, at least once a year. (Tirmidhi, Witr,19; Ibn Majah, Iqama,190; Abu Dawud, Tatawwu', 14 and "Namaz" item)

7. Prayer of Haja (Need)

A person who has a worldly or otherworldly wish makes wudu and performs two or four rak’ahs, or according to another view, twelve rak’ahs after the night prayer; then, he praises Allah and sends salawat to Hazrat Prophet; after that, he says the prayer of need and asks Allah to realize his wish. 

According to what is reported from Abdullah b. Abi Awfa (may Allah be pleased with him), the Messenger of Allah said, “If a person has a wish from Allah or a request from people, let him make wudu and perform two rak’ahs first, and praise Allah and send salawat to Prophet after that. Then, let him say the following prayer: "La ilaha illallahul-halimul-karim. Subhanallahi Rabbil-arshil-azim. Al-Hamdu lillahi Rabbil-alamin, nas'aluka mujibati rahmatika wa azaima maghfiratika wal-ghanimata min külli birrin wa's-salamata min kulli ithmin. La tada'li dahnban illa ghafartahu wa la hamman illa mazahtahu wa la hajata hiya laka rizan illa qadaytaha ya arhamarrahimin ".

It means: "There is no god but Allah, the Forbearing (al-Halim), the Generous (al-Karim). Glory be to Allah, Lord of the Tremendous Throne. All praise is to Allah, Lord of the worlds. O Allah! I ask from you everything that leads to your mercy, and your tremendous forgiveness, enrichment in all good, and freedom from all sins. Do not leave a sin of mine, except that you forgive it, nor any concern except that you create for it an opening, nor any need in which there is your good pleasure except that you fulfill it, O the Most Merciful! " (Tirmidhi, Witr,17; Ibn Majah, 189; Hamdi Döndüren, ibid, p. 352, 353).

8. Journey (Safar) Prayer

It is mandub for a Muslim to perform two rak’ahs when he sets off for a journey or returns from a journey. The Prophet usually returned from a journey in the late morning, before noon; he would go to Masjid an-Nabawi, perform two rak’ahs and sit there for a while.” (see Bukhari, Salat, 59; Jihad, 198).

9. Istithqa (Asking for rain) prayer

When there is a severe drought, istithqa prayer is said because the prayers said by Noah, Moses and Hud for rain for their nations are mentioned in the Quran (see Nuh, 71/10-12;. al Baqara, 2/60).

According to what Anas b. Malik (may Allah be pleased with him) narrated, while the Messenger of Allah was reciting the khutbah (sermon) on a Friday, a man said there was a drought and his crops and animals were destroyed; thereupon, the Prophet prayed, “O Allah! Send us water! O Allah! Send us water!” Then, although there were no clouds in the sky, some clouds suddenly appeared and it started to rain. When the rain that continued for a week started to cause floods, the same man asked the Messenger of Allah to pray for the to stop. Then, the Messenger of Allah prayed as follows: “O Allah! Send the rain to the mountains, hills, valleys and woods around us not on us." After this prayer, the rain stopped. (Bukhari, Istithqa, 6; Muslim, Istithqa, 8)

According to Abu Hanifa, istithqa consists of saying prayers and asking for forgiveness. Therefore, it can be done without performing a special prayer or reciting a sermon. According to Abu Yusuf and Imam Muhammad, it is mandub to perform the istithqa prayer if there is a need whether people are resident or traveling. If rain is delayed, the prayer is repeated every day because Allah likes those who insist on saying prayers. (see al-Kasani, al-Badayi', I, 282; Ibnul-Humam, Fathul-Qadir, I, 437; Ibn Abidin, Raddul-Mukhtar, I, 790 ff.; Hamdi Döndüren, Delilleriyle İslâm İlmihali, İstanbul 1991, p. 353 ff.).

10. Solar Eclipse (Kusuf) Prayer: The solar eclipse is called "kusuf", and the lunar eclipse is called "khusuf". When there is a solar eclipse, the imam who leads the Friday prayer in a town, leads a prayer of at least two rak’ahs without adhan or iqamah. According to Abu Hanifa, in this prayer, the qiraah (reading the Quran) is silent but according to Abu Yusuf and Imam Muhammad, the qiraah is loud.

When there was a solar eclipse, the Prophet lead a prayer of two rak’ahs and then said, "These events are evidence that shows the magnificence of Allah. Allah wants to intimidate His slaves with it. When you observe them, perform a prayer like the last fard prayer that you performed." (Bukhari, Kusuf, 1,17; Abu Dawud, Istithqa, 4, 9, Sunnah, 9; Nasai, Kusuf, 5, 12, 14, 16, 24).

11. Lunar Eclipse (Khusuf) Prayer When there is a lunar eclipse, it is mandub for Muslims to perform a prayer of two or four rak’ahs in their houses individually, reading silently or aloud like the kusuf prayer. According to Abu Hanifa, performing this prayer in the mosque in congregation does not exist in the sunnah. According to Imam Shafii and Ahmad b. Hanbal and some hadith scholars, it is performed in congregation.

Since the lunar eclipse takes place at night, it is difficult to gather in a mosque and perform prayer in congregation. (al-Kasani, ibid, I, 282; ash-Shurunbulali, Maraq al-Falah, 92).

Ash-Shatibi explains the aims of the deeds that are regarded as nafilah or mandub as follows: 

1. Every mandub that has come from Hazrat Prophet as sunnah is helpful in the completion and protection of fard and wajib worshipping because nafilah worshipping prepares a person for the fard prayer. A person who neglects nafilah prayers happens to neglect fard prayers, too. Some mandubs have the same kinds of fards, for instance, the sunnah prayers of the five daily prayers, nafilah fasting, nafilah hajj and nafilah sadaqah. Some of them do not have fard counterparts, for instance, putting on nice clothes for the prayer, to hurry in order to break the fast (iftar) when the time is due, to delay the sahur meal. It is seen that they support the fard worshipping. For instance, to hurry in order to break the fast when the time is due and to delay the sahur meal makes fasting easier and enables a person to perform it regularly. Regular worshipping is more valuable in the presence of Allah even if it is little.

2. Mandub is a sunnah that is necessary to perform as a whole, not one by one. As a matter of fact, Hazrat Prophet occasionally abandoned the sunnahs that are muakkadah. Thus, a person can abandon them when there is a necessity or difficulty. the fact that they are not performed when they are missed proves it. However, they cannot be abandoned as a whole. 

For instance, it is not permissible to abandon adhan constantly. If the people of a country give up reciting adhan, it is necessary to make them recite it by force. A person cannot give up performing prayers in congregation because the Prophet said, "If a person abandons the prayer in congregation for more than three days, his heart is sealed." (Ibn Majah, Masajid, 17) Marriage is like that. Some individuals might not marry in some cases; however, the community cannot stop marrying as a whole; otherwise, the community will disappear. (ash-Shatibi, al-Muwafaqat, Tijariya impression, Cairo, n.d., I, 132, 133, 151; M. Abu Zshra, Usulul-Fiqh, n.d., 40 ff)

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Can qada (missed) prayers be performed instead of sunnah prayers? Can a person who has to perform qada prayers perform sunnah prayers?

A Brief Description of the Question: 

Can qada (missed) prayers be performed instead of sunnah prayers? Can a person who has to perform qada prayers perform sunnah prayers?

The Answer: 

A person who misses a prayer without having a legitimate excuse is regarded to have made a mistake and committed a sin. Therefore, a person who has missed a prayer has to perform it as soon as possible. Performing missed (qada) prayers is fard just like performing fard prayers. When a person performs a missed prayer later, he is regarded to have paid his debt. He also has to repent and ask for forgiveness for the sin to be forgiven.

It is more appropriate to perform qada prayers instead of nafilah (supererogatory) prayers about which there are no hadiths of the Prophet (pbuh). However, according to Hanafis, it is not appropriate to perform qada prayers instead of nafilah prayers about which there are hadiths. The following decree is present in Hanafi fiqh books:  

“It is more important and more appropriate to perform qada prayers than to perform nafilah prayers except the sunnahs of five daily prayers, duha, tasbih, tahiyyah al-masjid and awwabin prayers. That is, those sunnah and nafilah prayers are not abandoned to perform qada prayers."1

Above all, the sunnah prayers performed before and after fard prayers are complementary to fard prayers and they are means of intercession (shafa’ah) of the Prophet (pbuh). Therefore, a person who has missed his prayers should perform those prayers in order to be freed from debt; on the other hand, he should perform the sunnah prayers in order to show his commitment to the Prophet (pbuh).

It is the view of Hanafi madhhab; however, according to the other three madhhabs, it is not permissible but haram for a person who has to perform qada prayers to perform nafilah or sunnah prayers.

According to Malikis, it is haram for a person who has to perform qada prayers to perform nafilah prayers. However, it is permissible to perform the sunnahs of the five daily prayers and tahiyyah al-masjid. If such a person is engaged with performing other prayers, for instance, tarawih prayer, he will gain rewards but he will be regarded to have committed a sin because he postpones the qada prayers.

According to Shafii madhhab, it is abominable (makruh) for a person who has to perform qada prayers to perform the sunnahs of the daily prayers and other nafilah prayers till he performs his qada prayers because it is necessary to finish performing qada prayers as soon as possible. 

According to Hanbali madhhab, it is haram for a person who has to perform qada prayers to be engaged in nafilah prayers. However, it is permissible for him to perform witr prayer and sunnahs of five daily prayers. However, if he has to perform a lot of qada prayers, it is better for him to be engaged in qada prayers instead of sunnah prayers. However, the sunnah of the morning prayer is excluded; it is necessary to perform it.2

In conclusion, it cannot be said that a Hanafi person will be responsible if he performs qada prayers instead of sunnah prayers. To say that it is not appropriate or not better to perform qada prayers instead sunnah and nafilah prayers does not mean that “it is not permissible to perform qada prayers instead sunnah prayers.”

However, if a person does not have to perform many qada prayers it is better for him to perform one qada prayer after each fard prayer. Besides, it should not be forgotten that there are hadiths informing us that God Almighty will complete the incomplete fard prayers with sunnah prayers on the Day of Judgment.

Footnotes:

1. Mawlana ash--Shaykh Nizam. al-Fatawal-Hindiyya. (Bulaq: Matbaa al-Amiriyya, 1310), 1:125; Ibn Abidin. 1493; al-Madhahibu’l-Arbaa, 1:492; Halabi as-Saghir, p.349.

2. al-Madhahibu’l-Arbaa, 1:492.

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What is the reason why Shafiis raise their hands when they stand up after bowing down (ruku’)?

A Brief Description of the Question: 

What is the reason why Shafiis raise their hands when they stand up after bowing down (ruku’)?

The Answer: 

According to Hanafis and Malikis, it is not sunnah to raise hands before ruku’ or after ruku’ except the takbir of iftitah because there is not a sound hadith reported from Hazrat Prophet (pbuh) regarding the issue. The evidence they base their view on is this hadith, reported by Ibn Umar: “Hazrat Prophet (pbuh) raised his hands when he started the prayer and he did not raise his hands after that.”(1)

The second evidence is the act of Ibn Masud (may Allah be pleased with him). He said, “Shall I lead the prayer for you as the Messenger of Allah did?” He led the prayer; he did not raise his hands except for the takbir of iftitah. In another narration, the following is stated: “He raised his hands at the beginning; he did not raise them again after that.”(2)

The following is also reported: “I performed prayers together with the Messenger of Allah (pbuh). I also performed prayers with Abu Bakr and Umar. They did not raise their hands except for the takbir of iftitah.”(3)

According to Shafiis, and Hanbalis, it is sunnah to raise both hands, while bowing down and after bowing down along with the takbir of iftitah because it is definite by the narration reported from twenty-one companions in mutawatir sunnah.(4)

One of them is the hadith of Ibn Umar, which are agreed on unanimously. He said, “When Hazrat Prophet (pbuh) stood for the prayer, he raised his hands up to his shoulders and then uttered takbir. When he wanted to bow down, he raised his hands like the first takbir and said, “Sami allahu liman hamidah. Rabbana wa lakal hamd.” (Allah has heard the one who praised Him. O our Lord! praise be to you!) (5)

Shafiis also added the following to the statement that is true according to them: As a matter of fact, it is also the view of Nawawi: “It is mustahab (recommended) to raise the hands after standing up from the first sitting (tashahhud).

The evidence for it is the hadith of Nafi. Nafi said, “When Ibn Umar (may Allah be pleased with him) started the prayer, he uttered takbir and raised his hands. When he bowed down, he raised his hands. Ibn Umar attributed it to Hazrat Prophet (pbuh)” (6)

Footnotes:

(1) Hafiz Ibn Hajar said, “That hadith is bu hadis maqlub (changed) and mawdu (fabricated)”. Naylu’l-Awtar

(2) That hadith was reported by Abu Dawud, Nasai and Tirmidhi. Tirmidhi said the hadith was hasan (good and acceptable but not as strong as sahih (sound)). Nasbu’r-Raya,I,394.

(3) That hadith was reported by Daraqutni and Bayhaqi and it is weak. In fact, it is mursal (hurried). ibid I, 396

(4) an-Nazmu’l-Mutanasir Minal-Hadithi’l-Mutawatir, 58,

(5) Naylu’l-Awtar, II, 179-182

(6) Bukhari reported it in his Sahih. Al-Majmu”, III, 424

İslam Fıkhı Ansiklopedisi (Prof. Dr. Vehbe Zuhayli), Volume II

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What is the rule of delaying prayers beyond their proper times at particular times of education and training at school, what should be done? Is it permissible to perform prayers by combining two prayers?

A Brief Description of the Question: 

What is the rule of delaying prayers beyond their proper times at particular times of education and training at school, what should be done? Is it permissible to perform prayers by combining two prayers?

The Answer: 

Salah (Prayer) is one of the most important worships ordered to be performed by our religion, Islam. After reciting the kalima shahadah, it is the first one of the five principles upon which Islam is founded. It is obligatory without an exception to every Muslim who is sane and has reached the age of puberty. Its obligation is explicit in the Holy Book, Sunnah (the sayings and living habits of Prophet Muhammad (p.b.u.h)) and ijma (consensus of scholars). It is one of the great sins to skip or delay a prayer beyond its proper time and to make up for it at a later time without an excuse. Therefore, it is important for every Muslim to perform daily prayers at designated times and not to delay a prayer beyond its proper time unless there is a legitimate excuse that makes delaying permissible.

According to Islamic principles, no one is enjoined to exercise something that s/he is not able to fulfill and no one will be held responsible for that. As a matter of fact, the following is stated in the Qur’an:

“On no soul doth Allah Place a burden greater than it can bear” (al-Baqara, 2/286)

Therefore, a person who is not able to perform a prayer at its designated time with a valid excuse and then make up for it at a later time will not be held responsible from religious viewpoint. However, those who do not perform prayers at their designated times without a valid excuse and make up for it at a later time will not escape the responsibility for carrying out the order of performing prayers at designated times. These people need to repent for their sins and, perform good deeds and extra worships to compensate their responsibility.

In Islam, specific times are designated for worships such as prayers and fasting. In case of missing any one of designated times for worships, not performing the worship but making up for it will be in question. It is mandatory to perform mandatory prayers at their designated times. It is considered a great sin to miss a prayer without an excuse. Even though making up for a prayer that has been missed removes the duty of the prayer, the sin caused by delaying the prayer beyond its proper time still proceeds. For this reason, a person who has made up for a prayer s/he missed needs to repent to Allah. With excuses such as fear of enemy or a pregnant woman being afraid of her child’s death, mandatory prayer may be delayed beyond its proper time to be made up for at a later time. Fear of a thief and a highwayman for a passenger is included in the scope of the fear of enemy. (1)

Daily tasks, jobs and occupations, and journeys cannot be regarded as excuses for delaying prayers beyond their proper times. The following is stated in the Qur’an:

“Those men, whom neither any bargain nor any trade distracts from the Remembrance of Allah and from establishing the prayer and from paying the charity – they fear the day when the hearts and the eyes will be overturned” (an-Nur, 24/37). 

When Prophet Muhammad (p.b.u.h) was asked about what deed was more virtuous, he responded that it was the prayer performed at the first part of its designated time. (2)

The Messenger of Allah was prevented from performing four prayers by Mushriks (polytheists) during the Battle of Khandaq, even some part of night had already passed. Finally, the Messenger of Allah, ordered Bilal Habashi to recite the adhan. Bilal recited the adhan, then the iqama and they performed the zuhr (noon) prayer. Then, he recited the iqama and they performed the asr (afternoon) prayer; then he recited the iqama and they performed the maghrib (evening) prayer, and then he recited the iqama and they performed the isha (night) prayer. Abu Said al-Khudri (may Allah be pleased with him) said that the following verse was sent down in the meantime:

“And Allah turned back the Unbelievers for (all) their fury: no advantage did they gain; and enough is Allah for the believers in their fight. And Allah is full of Strength, able to enforce His Will” (al-Ahzab, 33/ 25)

However, during the Battle of Khandaq, the verse concerning the fear prayer had not been sent down yet. Allah, the Almighty, states the following in that verse:

“But if you are in danger, [pray] walking or riding; and when you are again secure, bear God in mind - since it is He who taught you what you did not previously know.” (al-Baqara 2/239: see also an-Nisa 4/101-103)

Accordingly, it is not permissible for a student to miss a prayer for school. It is necessary to pay attention to prayer times, perform ablution beforehand if possible and at least perform the mandatory part of prayers. If there is no possibility of performing prayers during breaks, it is necessary to ask permission from teachers or authorized people to perform prayers at designated times. If that prayer has not been performed, then one needs to consider it as a sin and ask for repentance as soon as possible, and make up for the prayer and be careful not to delay a prayer beyond its proper time again.

That being said, if there is no possibility at all and it is not possible to resolve it, then it will be permissible for them to intend to combine prayers and perform one prayer after the other at home.

Footnotes:

(1)  See Ibnu'l Humam, Fathu'l-Qadir, Egypt 1389/1970, I, 485 ff.; al-Fatawa'l Hindiyya, Beirut 1400/1980, I, 121 ff.; Ibn Abidin Raddu'l-Mukhtar ala'd-Durri'l-Mukhtar, İstanbul 1984, II, 62.

(2) See Abu Dawud, Salah, 9; Tirmidhi, Mawarid, 13; Ahmad b. Hanbal, Musnad, VI, 374, 375, 440

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