Category Archive : Missing fajr islamqa
Shaykh Ibn Baaz was also asked: Should the last of Witr prayer be done when the adhaan begins for Fajr or at the end of the adhaan? If a person sleeps and misses it, should he make it up and how?
It is prescribed for every believer, male and female, to pray Witr every night. If a worshipper does not know when dawn is, he may rely on a muezzin who is known to pay attention to the right time. If the muezzin who pays attention to the right time gives the adhaan, then he has missed witr.
As for the one who gives the adhaan before dawn breaks, he has not missed witr when he gives the adhaan and this does not mean that it has become haraam for one who is fasting to eat and drink, and the time for Fajr prayer has not begun with this adhaan.
Ibn Umm Maktoom was a blind man who did not give the adhaan until he was told that dawn had come. From what we have mentioned it is clear that the time for witr ends with the first adhaan if the muezzin pays attention to the correct time of dawn, but if the muezzin gives the adhaan when the Muslim is in the final rak'ah of witr, he should complete it because he cannot be certain that dawn has come just from hearing the adhaan, and there is nothing wrong with that in sha Allaah.
And Allaah is the Source of strength. End quote. Is it permissible for me to pray witr after dawn breaks? If dawn breaks and you have not prayed witr, then do not pray witr, rather pray four rak'ahs during the day if you usually pray witr with three, and six if you usually pray witr with five, and so on. Shaykh al-Islam Ibn Taymiyah may Allaah have mercy on him was asked about a person who sleeps and misses Witr prayer.
Password should contain small, capital letter and at least 8 characters long. Log in Create an account. If you do not have an account, you can click the button below to create one. Create new account Log in. Reset password. English en. Praying Witr after the adhaan of Fajr Publication : Views : What happens if one intends on praying Witr but unintentionally sleeps in or is eating for Suhoor and loses track of time Praise be to Allaah. If the Muslim does either of these two things, there is no sin on him in sha Allaah.
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Log in again. Type of feedback Suggestions Technical comment.Similar Answers. To find out about the times of prayer and when they begin and end, see question no. With regard to your question about the difference between delaying prayer and missing the time for prayer, the answer is as follows:. Missing the time for prayer means leaving the prayer until the time is over and one has not prayed.
This is a major sin, unless that is for a legitimate excuse such as sleeping or forgetting. If he does not deny that prayer is obligatory, then the majority of scholars say that he is not committing major kufr in this case. And there is other evidence to support this. It was also narrated from the Sahaabah [companions of the Prophet — may Allaah be pleased with them all].
We have explained the ruling on this above. But if delaying the prayer means that one will miss out on praying in congregation and will pray it alone at the end of its time, then it is haraam because it means not praying in congregation, so long as one does not have an excuse for not praying in congregation.
He did not say, prayer at the beginning of its time. That is because the prayers include some which it is Sunnah to pray sooner and some which it is Sunnah to pray later. We say that it is better for them to delay it if that will not cause them any hardship.
In the case of the other prayers it is better to pray them sooner unless there is a reason for doing otherwise. If it is intensely hot, then it is better to delay Zuhr prayer until it cools down a little, i. Narrated by al-Bukhaari, ; Muslim, Another reason is if it will be possible to pray in congregation at the end of the time but not at the beginning, in which case delay is preferable. For example, if a man is outside the city when the time for prayer comes, and he knows that he will reach the city and catch up with the congregation at the end of the time for prayer, is it better for him to pray when the time for prayer comes, or to delay the prayer until he reaches the congregation?
We say that it is better for him to delay the prayer until he catches up with the congregation; we say that it is even obligatory for him to delay in this case, so that he can catch up with the congregation. Password should contain small, capital letter and at least 8 characters long. Log in Create an account. If you do not have an account, you can click the button below to create one. Create new account Log in. Reset password. English en.Mu' meneen Brothers and Sisters. As Salaam Aleikum wa Rahmatullahi wa Barakatuh.
May Allah's Peace, Mercy and Blessings be upon all of you. My dear Assalam-o-Alikum I was late and just entered the mosque and imam has started the "Farz" I don't have time to pray the Fajar "sunnat" Some body told me.
Wishing u all the Best. Jazzakumallah Khair. There may be some grammatical and spelling errors in the above statement. The forum does not change anything from questions, comments and statements received from our readers for circulation in confidentiality.
Neglecting prayer out of laziness
Missed fajr sunnah. Whoever Allah guides none can misguide, and whoever He allows to fall astray, none can guide them aright. We bear witness that there is none worthy of worship but Allah Alone, and we bear witness that Muhammad saws is His slave-servant and the seal of His Messengers.
Amr ibn 'Abbas related that he said, "O Prophet of Allah, inform me about the prayers. That is when the unbelievers prostrate to it. Then pray, as your prayer will be witnessed and attended to until the shadow of a spear becomes less than its length. At that time stop praying, for at that time the hell-fire is fed with fuel. When the shade comes, you may pray, for your prayer will be witnessed and attended to by Angels until you pray the afternoon prayer. Then abstain from praying until the sun sets, for its sets between the horns of Shaitaan, and that is when the unbelievers make prostrations to it.
Related by Ahmad and Muslim. In light of the above guidance of the Messenger of Allah sawsthe believers are prohibited from offering prayers during these specific times:. In the morning when the sun is seen rising from the eastern horizon until it has completely risen. When the sun is approaching its zenith at mid-day, until it has moved a little west. In the evening when the sun is seen setting in the horizon until it has completely set. It is obviously best and an extremely preferred Sunnah of the Messenger of Allah saws to offer a two rakah voluntary prayer before the start of the fajr obligatory prayer.
If one for any reason has reached the mosque and finds that the fajr obligatory prayer is already in process, one has two lawful options:. But under normal circumstances one should absolutely abstain from offering any type of prayer after the fajr obligatory prayer until the sun has completely risen. Abu Sa'eed reported that the Prophet sawssaid, "There is no prayer after the morning fajr prayer until the sun rises.
Your Question:. The time for the fajr prayer starts at the break of dawn and ends when the sun begins to rise; thus if one has offered their obligatory fard or sunnah fajr prayer after the sun has risen it would definitely be qadha or delayed beyond its prescribed time. Whatever written of Truth and benefit is only due to Allahs Assistance and Guidance, and whatever of error is of me alone. Your brother and well wisher in Islam. Toggle navigation. Category: Prayers.
Email this article. Check below answers in case you are looking for other related questions:. Prayed full prayers while travelling. In light of the above guidance of the Messenger of Allah sawsthe believers are prohibited from offering prayers during these specific times: 1. If one for any reason has reached the mosque and finds that the fajr obligatory prayer is already in process, one has two lawful options: pray the two-rakah Sunnah of Fajr immediately after the obligatory prayers.Similar Answers.
Not offering the prayers at the proper time is a serious matter, concerning which Allaah has issued a stern warning, as He says interpretation of the meaning :. Ibn 'Abbaas may Allaah be pleased with him said: it means loss. Qataadah said it means evil. He said: That warning is about not praying on time. He said: Not praying at all is kufr. The Prophet peace and blessings of Allaah be upon him mentioned praying and missing an obligatory prayer as being some of the reasons for which a person will be punished in the grave.
See the answer to question no. We ask Allaah to keep us safe and sound. If you pray in your houses like this one who stays away from the mosque prays in his house, you will have forsaken the Sunnah of your Prophet, and if you forsake the Sunnah of your Prophet you will go astray. So what about one who does not pray until the time is over altogether! I remember when no one would stay away but a hypocrite whose hypocrisy was known, and a man would come staggering between two others in order to stand in the row.
Narrated by Muslim It is not right for a Muslim to fast only in the month of Ramadaan. During the week it is mustahabb to fast on Mondays and Thursdays. During every month it is mustahabb to fast three days of the month.
If you accustomed yourself to fasting all year round, you would not experience such hardship that makes you sleep all day and miss the prayers.
You have to adopt the means that will wake you up for prayer. It is not permissible for you to deliberately miss prayers on the basis of sleeping when you are able to wake up at the time for prayer. You should look at the reason why you are so tired when fasting. If it is because of work, then you should weigh up work and fasting, and if you do not have to work, and you cannot fast, pray and do other acts of worship because of work, then you should take a leave of absence from work during the fasting month.No good deeds will be accepted from one who does not pray — no zakaah, no fasting, no Hajj or anything else.
This hadeeth indicates that Allaah will not accept any good deed from one who does not pray, so the one who does not pray will not benefit at all from his good deeds and no good deed of his will be taken up to Allaah. It seems from the hadeeth that there are two types of those who do not pray: those who do not pray at all, which annuls all their good deeds, and those who do not offer a particular prayer on a particular day, which annuls the good deeds of that day.
So annulment of all good deeds happens to those who forsake all the prayers, and annulment of the good deeds of a particular day happens to the one who omits a particular prayer. The fast of one who does not pray is not valid and is not accepted, because the one who does not pray is a kaafir and an apostate, because Allaah says interpretation of the meaning :.
This is also the view of most of the Sahaabah, if not their consensus. Based on this, if a person fasts but he does not pray, then his fast is rejected and not accepted, and it will not avail him anything before Allaah on the Day of Resurrection.
We say to him: Pray then fast, because if you fast but do not pray, then your fast will be rejected, because acts of worship are not accepted from a kaafir. Prayer is one of the pillars of Islam, and it is the most important pillar after the Shahaadatayn.
With regard to those who fast Ramadaan and pray in Ramadaan only, this is trying to cheat Allaah, and unfortunate indeed are those who only acknowledge Allaah in Ramadaan. Their fasting is not valid if they do not pray at times other than Ramadaan, rather this makes them kaafirs in the sense of major kufr kufr akbareven if they do not deny that prayer is obligatory, according to the more sound of the two scholarly opinions.
Password should contain small, capital letter and at least 8 characters long. Log in Create an account. If you do not have an account, you can click the button below to create one. Create new account Log in. Reset password. English en. Indonesian id. Uygur ug. Publication : If you do not pray salat out of laziness on purpose, are you a kafir or just a bad Muslim? Please answer. Imaam Ahmad said that the one who does not pray because of laziness is a kaafir. This is the more correct view and is that indicated by the evidence of the Book of Allaah and the Sunnah of His Messenger, and by the words of the Salaf and the proper understanding.
The evidence derived from this aayah is that Allaah defined three things that the Mushrikeen have to do in order to eliminate the differences between them us: they should repent from shirk, they should perform prayer, and they should pay zakaah. If they repent from shirk but they do not perform the prayer or pay zakaah, then they are not our brethren in faith; if they perform the prayer but do not pay zakaah, then they are not our brethren in faith.
Brotherhood in religion cannot be effaced except when a person goes out of the religion completely; it cannot be effaced by fisq immoral conduct or lesser types of kufr. So they will be thrown in Hell. Except those who repent and believe in the Oneness of Allaah and His Messenger Muhammadand work righteousness. Such will enter Paradise and they will not be wronged in aught.
The evidence derived from this aayah is that Allaah referred to those who neglect the prayer and follow their desires, Except those who repent and believe, which indicates that at the time when they are neglecting their prayers and following their desires, they are not believers. What is meant here by kufr or disbelief is the kind of kufr which puts a person beyond the pale of Islam, because the Prophet peace and blessings of Allaah be upon him made prayer the dividing line between the believers and the disbelievers.
It is known that the community of kufr is not the same as the community of Islam, so whoever does not fulfil this covenant must be one of the kaafireen disbelievers. The worst of your leaders are those whom you hate and who hate you, and you send curses on them and they send curses on you. This hadeeth indicates that those in authority should be opposed and fought if they do not establish prayer, but it is not permissible to oppose and fight them unless they make a blatant show of kufr and we have evidence from Allaah that what they are doing is indeed kufr.
Among the things that we pledged to do was to listen and obey him both when we felt enthusiastic and when we were disinclined to act, both at times of difficulty and times of ease, and at times when others were given preference over us, and that we would not oppose those in authority. Agreed upon.
Ruling on making up missed prayers
On this basis, their neglecting the prayer, for which the Prophet peace and blessings of Allaah be upon him said we should oppose them and fight them by the sword, constitutes an act of blatant kufr for which we have evidence from Allaah that it is indeed kufr. If someone were to say: is it not permissible to interpret the texts about a person who neglects prayer being a kaafir as referring to the one who neglects the prayer because he does not think it is obligatory?
We would say: it is not permissible to interpret the texts in this way because there are two reservations about this interpretation:. The ruling that the person who neglects prayer is a kaafir is connected to the action of neglecting prayer, not to his denial of it being obligatory.
Brotherhood in religion is based on performing the prayer, not on whether a person declares it to be obligatory. For Allaah says interpretation of the meaning :. It is not correct to refer to a reason which the Lawgiver did not make a factor in ruling a person to be a kaafir, because if a person who does not have the excuse of ignorance denies that the five daily prayers are obligatory then he is deemed to be a kaafir, whether he prays or not.
If a person performs the five daily prayers, fulfilling all the conditions of prayer and doing all the actions that are obligatory or mustahabb, but he denies that the prayers are obligatory with no valid reason for doing so, then he is a kaafir, even though he is not neglecting the prayers.
From this it is clear that it is not correct to interpret the texts about neglecting the prayers as referring to denying that they are obligatory. Just as the one who neglects the prayer is deemed to be a kaafir on the basis of the evidence of the texts and reports, so he may also be deemed to be a kaafir on the basis of rational analysis. How can a person be a believer if he neglects the prayer which is the pillar of religion, and when there are aayaat and ahaadeeth urging us to perform prayer which make the wise believer rush to do the prayer, and when there are aayaat and ahaadeeth warning against neglecting it, which make the wise believer scared to ignore the prayer?
Once we have understood this, a person cannot be a believer if he neglects the prayer. The Prophet peace and blessings of Allaah be upon him made prayer the dividing line between kufr and faith, between the believer and the disbeliever.
This is where he drew the line, and the two things are quite distinct and do not overlap. Prayer is one of the pillars of Islam, so when the person who neglects it is described as a kaafir, this implies the kind of kufr that puts a person beyond the pale of Islam, because he has destroyed one of the pillars of Islam.
This is a different matter from attributing kufr to a person who does one of the actions of kufr. There are other texts which indicate that the kufr of the one who neglects the prayer is the kind of kufr which puts a person beyond the pale of Islam, so what is meant here by kufr should be interpreted according to the apparent meaning, so as avoid contradictions between the texts. The description of kufr in those ahaadeeth is different.
This is in contrast to the other ahaadeeth where kufr is referred to without the definite article, or in a verbal form, which indicates that this is a part of kufr or that the person has disbelieved by doing this action, but it is not the absolute kufr which places a person beyond the pale of Islam. But not everyone who has a part of kufr becomes a kaafir because of it, unless there exists in his heart the reality of kufr. Similarly, not everyone who has a part of faith becomes a believer because of it, unless there exists in his heart the essential reality of faith.I am a new muslim.
Following is the few question that i wish to know, some of the question is sounds very stupid i suppose. When i pray what should i say. That is not slaughtered by the muslim, is that consider haram, and did i commit a sin out of it. How can i repend my sin to Allah the almighty and how can i get his forgiveness, for the daily sin i comitted.
If i miss the subuh pray, or azan, of any of the 5 times pray, did i commit a sin, and how can i get forgiveness over it. How can i learn to speak while i pray and read the quran in arabic. Aleast the basic word that i should speak during my pray. Is all the seafood is haram or halal. Similar Answers. We thank you for your trust in our site, and we ask Allaah to help us meet your expectations, and to bless you with strength and guidance.
We also appreciate your eagerness to learn that which you do not know. This is something that is obligatory upon every Muslim, for man is not born with knowledge.
Do not think that asking about things you do not know is stupid, rather it is something that is necessary and a person is to be commended for doing so. With regard to the questions that have to do with prayer, you will find under question no. We advise you to try hard to learn Arabic, at least Soorat al-Faatihah and the pillars and essential parts of prayer. In this case you are excused but you have to make it up as soon as you remember it.How to make up the salah if you missed it due to some reason?
Rather neglecting the prayer means not praying one prayer until the time for the next prayer comes. Whoever does that let him pray when he remembers it. This does not mean that a person should sleep deliberately when a prayer is due, until he misses it, then use sleep as an excuse, or neglect a means that would help him to do the prayer, and then take that as an excuse. Rather he must make use of all the means he can, as the Messenger peace and blessings of Allaah be upon him did in this case, when he appointed one person to stay awake and wake them up to pray, but that person was overcome by drowsiness, so he did not wake them up.
This is the case in which a person may be excused. This is a major sin, and it is so serious that some of the scholars stated that the one who does this is a kaafir. The one who does this has to repent sincerely, according to scholarly consensus.
With regard to making up the prayer, there was a difference of opinion among the scholars as to whether or not it would be accepted from him if he makes it up afterwards.
Most of the scholars said that he should make it up and that his prayer is valid, although he is a sinner i. The view favoured by Shaykh al-Islam Ibn Taymiyah may Allaah have mercy on him is that it is not valid, and that it is not prescribed for him to make it up.