There is no regular Sunnah prayer before Jumu’ah

Is there any Sunnah prayer before or after Jumu’ah?

Praise be to Allaah.

There is no regular Sunnah prayer before Jumu’ah according to the more correct of the two scholarly opinions, but it prescribed for the Muslim, when he comes to the mosque, to pray whatever Allaah enables him to pray, saying salaam after each two rak’ahs, because the Prophet (peace and blessings of Allaah be upon him) said: “The prayers of the night and the day [i.e., other than the obligatory prayers] are two by two.” (Narrated by Imaam Ahmad and the authors of Sunan with a hasan isnaad; the original is to be found in al-Saheeh without any mention of the day.)

And many saheeh reports indicate that what is prescribed for the Muslim when he comes to the mosque on Friday is to pray whatever Allaah wills he should pray before the imaam comes out. The Prophet (peace and blessings of Allaah be upon him) did not specify whether it should be two or four or more. All of that is good, but the minimum is two rak’ahs to “greet the mosque.”

With regard to after Jumu’ah, there is a regular Sunnah prayer, the minimum of which is two rak’ahs and the maximum is four, because the Prophet (peace and blessings of Allaah be upon him) said, “Whoever among you prays after Jumu’ah, let him pray four (rak’ahs)” (narrated by Muslim, al-Jumu’ah, 8881). And he (peace and blessings of Allaah be upon him) used to pray two rak’ahs after Jumu’ah in his house. May Allaah help us all to do that which pleases Him.  Continue reading

Saying salaam before the imaam in cases of urgent need

If a person who is praying behind the imaam needs desperately to urinate or pass wind, and he is in the final Tashahhud, will his prayer still be valid if he says salaam before the imaam, after doing all the necessary parts or “pillars” of the prayer?

Praise be to Allaah.

We put this question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him, who replied as follows:

Yes, his prayer will still be valid, because he has an excuse. And Allaah knows best. Continue reading

Reciting another soorah before al-Faatihah in the prayer

is the salah valid if a person recites another surah before the fatiha dduring salah.if so please elaborate.
Salaam

Praise be to Allaah.

If a person recites another soorah before al-Faatihah, his prayer is valid so long as he recites al-Faatihah afterwards. But this is not what is prescribed in Islam and the one who does this is mistaken. One has to recite al-Faatihah first, then recite whatever one can of Qur’aan afterwards, because the Prophet (peace and blessings of Allaah be upon him) said: “Pray as you have seen me praying.” When he prayed, he recited al-Faatihah first, and did not change this sequence in any of the many prayers he prayed during his lifetime. It is obligatory to follow the Sunnah. And Allaah knows best. Continue reading

Should he pray behind those who pray Witr with three rak’ahs and two tashahhuds and one salaam, and they recite qunoot before bowing?

In the Islamic centre where I pray, they follow the Hanafi madhhab, and they pray witr with three rak’ahs, separated by a tashahhud in the second rak’ah, after which they do not say salaam, rather they stand up for the third rak’ah, and after reciting al-Faatihah and another soorah, they say takbeer but they do not bow, rather they recite du’aa’ al-tahajjud silently, then they say takbeer and bow. Is this valid? If not, what should we do?.

Praise be to Allaah.Firstly: 

What the imam and the worshippers did, praying Witr with three rak’ahs, two tashahhuds and one salaam, and reciting qunoot before bowing, are issues concerning which there is a well-known scholarly difference of opinion between the Hanafis and the majority of scholars. There is something makrooh about praying Witr in this manner. Praying Witr with three rak’ahs may be done in two ways, both of which are Islamically acceptable. They are as follows:

1 – Praying the three rak’ahs one after another, with one tashahhud and one tasleem.

2 – Praying two rak’ahs then saying the salaam, then praying one rak’ah on its own.

You will find a detailed discussion of both ways, along with the evidence for them, in the answer to question no. 46544.

As for praying three rak’ahs with two tashahhuds and one salaam, it is narrated that this is not allowed and at the very least it is makrooh. We have quoted the fatwas of scholars forbidding this in the answers to questions no. 72246 and 26844.

With regard to reciting qunoot before bowing, there is evidence for this in the saheeh Sunnah. Those who say that qunoot should be recited after bowing also have evidence. There is no reason for denouncing, let alone disputing, let alone doing what is worse than that, namely refusing to pray behind that imam.

The issue of qunoot in Witr has been discussed in the answer to question no. 14093. Continue reading

Ruling on saying Ameen before the imam

With regard to the reward which is mentioned in the hadeeth for the one says Ameen at the same time as the imam and at the same time as the angels, is the one who says ameen before the imam included in this?.

Praise be to Allaah.The person who says Ameen before the imam is not included in that reward, because the Prophet (blessings and peace of Allah be upon him) said: “whoever (says Ameen) at the same time as.” But if we assume that the imam delayed it, in that case there is nothing wrong with the person who is praying behind him saying Ameen. End quote. 

Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him). Continue reading

Can he shorten his prayers and eat before leaving his house on a journey?

If I am to travel on a journey, normally more then 100 miles away or so, how many rakats do we perform before and after travelling. I believe it is two rakats before and after the journey?.

Praise be to Allaah.Firstly: 

There is no definition in the Sunnah of the distance that constitutes “travelling” and the scholars differed greatly concerning the definition thereof. The correct view is that reference should be made to the customs of each land; whatever the people customarily regard as being “travelling” is travelling in which one may break the fast and shorten the prayer. This is the view favoured by a number of scholars, including Ibn Qudaamah, al-Maqdisi and Shaykh al-Islam Ibn Taymiyah. See the answers to questions no. 10993 and 38079. Continue reading

They knew that they would miss the prayer on the plane so they prayed a few minutes before the time for it began

I was on a long journey and we were in a European airport. The time for the plane to take off was also the time for Zuhr prayer to begin, according to the prayer timetable for that city. Before we got on board the plane, ten minutes before takeoff, we prayed Zuhr and ‘Asr with some other brothers. One of the brothers criticized us and told us that we should have prayed on board the plane after making sure that the time for prayer had begun. Is our prayer valid, knowing that there was no suitable place for praying on the plane and we were going to arrive in our country at night?.

Praise be to Allaah.Firstly: 

It is permissible for a traveller to join Zuhr and ‘Asr, and Maghrib and ‘Isha’, at the time of the earlier or later prayer, according to whatever is easier for him.

Secondly:

There are set times for the five daily prayers, the beginning and end of which are clearly defined, as 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., there are set times for it, and it is not permissible for the Muslim to offer any prayer before the time for it has begun. If he does that, it is not valid, according to scholarly consensus.

Based on this, you have to repeat Zuhr and ‘Asr, because you offered them before the time for them began.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on offering a prayer before the time for it has begun.

He replied:

Offering a prayer before the time for it has begun is not valid, even if it was only one minute before the time for it. If a person says the opening takbeer before the time, then his prayer is not valid, because 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., strictly-defined times. So the prayer is not valid if it is offered before its time, and the prayer that you offered before its time must be repeated. And Allaah is the source of strength. End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (12/216).

He also said: Prayer is not valid if done before its time, according to the consensus of the Muslims. If a person offers a prayer ahead of time, if he did that deliberately then his prayer is invalid, and he is not free of sin. If he did not do it deliberately, because he thought that the time for it had begun, then he is not a sinner, and his prayer is regarded as naafil (supererogatory), but he has to repeat it, because one of the conditions of prayer is that the time for it should have begun. End quote from al-Sharh al-Mumti’. Continue reading

Combining two prayers before travelling

If I want to travel by plane and the time of take-off is before ‘Asr begins, and the take-off of the second flight is immediately after the first plane lands, is it permissible to combine ‘Asr with Zuhr and shorten them in my home city? What is the ruling if I do that? What is the correct thing to do?.

Praise be to Allaah.It is permissible for the person who is not travelling to combine two prayers if it will be too difficult for him to perform the second prayer on time. Permission to join prayers is broader than permission to shorten them, because shortening them is allowed only to travelers, but both travelers and non-travellers are permitted to join prayers when it will be difficult to perform the second prayer, whether on time or in congregation. 

Based on this, it is permissible for you to bring ‘Asr forward and pray it with Zuhr in your home city, if you think it most likely that you will not be able to pray it on time because of travelling.

If the airport is outside your city, you can pray in the airport and shorten your prayers. If you live near the airport, then you can join the prayers but you cannot shorten them.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

Question:

If a person is in Qaseem and goes out to the airport, can he shorten his prayers in the airport?

Answer:

Yes, he may shorten his prayers, because he has left the built-up area of his town, and all the villages that are around the airport are separate from the town. But if a person lives near the airport, he should not shorten his prayer, because he has not yet left the built-up area of his town.

Al-Sharh al-Mumti’, 4/514

It was narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) prayed Zuhr and ‘Asr together in Madeenah, at a time when there was no fear and he was not travelling. Abu’l-Zubayr said: I asked Sa’eed [i.e., ibn Jubayr], Why did he do that? He said, I asked Ibn ‘Abbaas the same question, and he said, He did not want anyone among his ummah to suffer hardship.

Narrated by Muslim, 705.

Shaykh al-Islam Ibn Taymiyah said:

The specific reason for shortening the prayers is travelling, and it is not permissible to shorten prayers when not travelling. With regard to joining prayers, the reason for it is if there is a need or an excuse. So if a person needs to do so, he may join prayers whilst travelling, whether he is travelling a long distance or a short one, and he may join prayers because of rain etc., or because of sickness etc., or for any other reason, because the point is to spare the Muslims any difficulty or hardship.

Majmoo’ al-Fataawa, 22/293; published by King Fahd Complex. Continue reading

A traveller joined two prayers together at the time of the earlier one, then he went back to his city before the time for the later prayer began

When I am travelling, I join together Zuhr and ‘Asr, or Maghrib and ‘Isha’, at the time of the earlier one of the two, and shorten the prayers. But sometimes it so happens that I go back to my own city before the adhaan for the later of the two prayers, or shortly after it. Should I repeat the obligatory prayer or is it waived in either case because I have already offered it, joined to the other prayer at the time of the earlier prayer and shortened?.

Praise be to Allaah.The concession regarding prayer that are connected to travel is that one is allowed to join Zuhr and ‘Asr, and Maghrib and ‘Isha’, at the time of the earlier or later of the two. 

The Prophet (peace and blessings of Allaah be upon him) did not make it a habit to join his prayers on all his journeys; rather he joined prayers sometimes and did not join prayers sometimes, praying each prayer at its own time instead.

Hence the scholars said: it is better for the traveller not to join his prayers unless he needs to because it will be too difficult for him to do each prayer at its usual time, even though the concession allowing joining of prayers is established for every traveller.

See al-Mughni, 3/131; al-Sharh al-Mumti’, 4/550-553

Once it is established that you come under the definition of a traveller, then it becomes permissible to join the prayers, even if you know that you will return to your city before the end of the time for the second prayer, or before the time for it begins, because the evidence indicates that it is permissible for the traveller to join his prayers; so as long as a person is travelling, he may join his prayers.

In al-Majmoo’ (4/180), al-Nawawi (may Allaah have mercy on him) mentioned the difference of the scholars; there are two views concerning the issue of a traveller who joins two prayers at the time of the earlier one, but then reaches his destination and is no longer a traveller. Does his joining of the prayers then become invalid, requiring him to repeat the second prayer at its proper time, or not?

Then al-Nawawi (may Allaah have mercy on him) said: The more correct of the two scholarly views is that his joining of the prayers does not become invalid, the same as if he were to shorten the prayers and then reach his destination and no longer come under the heading of a traveller.

Al-Muwaffaq Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (3/140):

If a person completed two prayers at the time of the earlier one, then the excuse for doing so ceased to exist after he had finished praying, before the time for the later prayer began, that is still sufficient and he does not have to repeat the later prayer when the time for it comes, because his prayer was valid and he discharged his duty to perform it, and that duty no longer applies after that. He discharged his duty at a time when he had an excuse, and it is not invalidated by the fact that the excuse ceases to exist after that. This is like the case of the one who does tayammum, if he finds water after finishing his prayer (he does not have to repeat it).

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a traveller who joined Zuhr and ‘Asr at the time of the earlier prayer, although he knew that he would reach his destination before the time of ‘Asr. Is this permissible?

He replied:

Yes, this is permissible, but if he knows or he thinks it most likely that he will arrive before the time for ‘Asr, then it is better for him not to join the prayers, because there is no need to do so.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 15/422.

The Standing Committee for Issuing Fatwas was asked about the same matter, and they replied:

… If you joined Maghrib and ‘Isha’ whilst travelling and shortened them, there is nothing wrong with that, even if you reached your destination at the time of ‘Isha’.

Fataawa al-Lajnah al-Daa’imah, 8/152.

And Allaah knows best. Continue reading

Can a person shorten his prayer before leaving his city?

A man sets out from his house as a traveller, then the time for ‘Asr comes before he has left the city or the area where he is. Should he shorten his prayer or pray it in full?

Praise be to Allaah.

If the time for prayer comes when the traveller is still in his city, then he should pray it in full because he has not yet left his city. If he has left his city and is on the road when the time for prayer comes, then he should pray two rak’ahs even if the adhaan came before he left his city. What counts here is the prayer (not the adhaan). Similarly, if the time for prayer comes whilst you are still travelling, but you reach your home before you pray, then you have to pray four rak’ahs, because in this case what counts is the actual prayer. If you pray when you are travelling, you should shorten your prayer; if you pray when you are at home, you should pray it in full. Continue reading