Namaz is the duty of every Muslim. This is the pillar of Islam. Fivefold prayer strengthens faith; Thanks to her, a person feels a connection with the Almighty. The Qur'an requires the strict performance of prayer by Muslims, because this is the key to the door to paradise. He cleanses the prayer of sins and gives him a feeling of boundless happiness. Modern world dictates its own rules, and not always a believer manages to read all five prayers in a day. How to make up for a missed prayer and should it be done?
What is namaz?
These are prayers that every Muslim is required to read five times a day. Namaz should be performed in the morning, at noon, after dinner, in the evening and at night. The regularity of its commission is the main requirement of Islam. Believers should remember about 5 time intervals set for prayer.
Regular reading of the obligatory five times a day prayer is the main sign of a person's faith in Allah. The Prophet Muhammad reminds of this, and his words are enshrined in the Holy Quran. In the hadith of the Messenger of the Almighty it is said that the religion of the one who left the prayer or forgot about it will collapse. Muslims try to observe the regularity of prayer prescribed by the Koran. Imams (Islamic clerics) teach people how to make up for a missed prayer if it was not performed for good and bad reasons.
The Importance of Prayer
All the canons of Sharia were brought by Allah to people through the Prophet Muhammad. He also received all the information from the archangel Jabrail. The angel was the mediator between the Almighty and the Prophet. But once on the night of the Ascension, Allah called Muhammad to him and gave him a valuable gift - prayer. This happened without the participation of an intermediary - the archangel Jabrail. That is why prayer began to be of particular value to the Prophet and people from his community. This prayer was a special dialogue between man and the Creator.
Prayer cannot be neglected. On the Day of Judgment, Allah will ask people the regularity of performing prayer rituals on earth. Therefore, every Muslim is obliged to remember about the fivefold prayer and to know whether it is possible to make up for the missed prayer and how to do it.
The hadith of the Prophet Muhammad says that a person who prays five times a day is like one who bathed in a river 5 times. As water cleanses the human body of dirt, so prayer frees the soul from sins. Prayers refrain a person from obscene and forbidden acts and give him spiritual energy. Namaz is recommended to be performed during anxieties, experiences, failures. Regular prayer rituals help to maintain peace of mind, give a person inner strength with which he can overcome all obstacles. If a Muslim misses an obligatory prayer for any reason, it is better to turn to the imam for advice on how to make up for the missed prayer.
Rules for holding
The religion of Islam is built on five pillars.
- Belief that there is no God but Allah and His messenger - the Prophet Muhammad.
- Mandatory prayer.
- Giving zakat.
- Fasting in the month of Ramadan.
- Hajj - making a pilgrimage to Mecca (for those who have the opportunity).
Namaz is one of the main deeds for which every person will be accountable on the Day of Judgment. It is very important not just to read prayers regularly, but to do it sincerely and from the bottom of your heart.
Before proceeding to the prayer ritual, every Muslim performs ablution. Namaz should be performed in clean clothes that cover almost the entire body: for women, only the hands and face remain open, while for men, part of the body from the navel to the knees should be covered. Prayer is read at the set time. The person praying should be turned towards the Kaaba (Mecca).
The morning prayer is read before dawn and consists of two cancers "at. The prayer performed at noon, day and night includes four cancers" at, and the evening prayer consists of three. Muslims must observe the fivefold regularity of prayers. In some cases, missing prayer is not considered a sin. You need to know the situations when an unread prayer is forgiven, and when not. Every Muslim must understand how to make up for a missed prayer.
How to fulfill the obligatory daily prayers?
Namaz, which is performed at a set time, is called "eda". An untimely prayer is a "kada". Also in Islam there is such a thing as "faid" - non-refundable prayer. Missing the obligatory prayer is considered a sin. To remove it, you need to conduct an imperfect prayer ritual. How and when can you make up for a missed prayer? The Prophet Muhammad answered this question in the following way: if one of the people forgot to pray, he should do it as soon as he remembers. If a person fell asleep and did not read the obligatory prayer, then he is obliged to do this as soon as he wakes up. When a Muslim misses a prayer for no reason, then he must not only make up for it, but also perform repentance (tauba).
Reimbursement rules
Among Muslims, the performance of any action out of time is called “kaza”. This concept is used in the religious sphere. How to make up for missed prayers?
Unread obligatory prayers can be read in any order. But for this it is necessary to observe a certain condition - the presence of intention (niya). Namaz can be completed during collective prayers with other Muslims.
Obligatory prayer rituals cannot be performed within 50 minutes after sunrise, as well as before sunset of the daylight (at this time it is not difficult to look at it). Namaz is forbidden to be performed at noon, when the sun is “overhead”.
If the missed prayers do not exceed six, then they should be read in the order in which they usually stand one after the other. If the number of missed prayers is more than 6, then this sequence may not be observed.
Night prayer is also subject to execution. Morning prayer is completed with fard in the period of time starting after sunrise and ending at noon.
A respectful reason
Is it necessary to make up for missed prayers if a person missed them for good reasons? The Prophet Muhammad said that all missed prayers are subject to compensation, regardless of the reason. It is only necessary to comply with the conditions for their implementation and development. If a person reimbursed prayers in the wrong sequence due to ignorance, then everything can be left as it is. Whatever good reason a Muslim has, he is obliged to read the missed prayer when he has the opportunity to do so. Prayers that are missed intentionally are not subject to compensation. But instead, a person should repent before the Almighty. If the prayer was not performed due to the fact that the Muslim was on the road, then it should be performed as soon as he is at home. The prayer can be read in an abbreviated version.
Domestic troubles, laziness, bad mood are not considered valid reasons for not performing the obligatory prayer.
If you overslept or forgot about prayer
The Prophet Muhammad said that if a person fell asleep and did not perform a prayer, then he should perform it as soon as he wakes up (Muslim 1/477). If a Muslim knew that the time of the morning prayer falls at 06:00, but at the same time set the alarm for 08:00, then he is considered to have deliberately missed the obligatory prayer. Such a person can very easily fall into unbelief.
What to do if you missed morning prayer? When to replenish it? As a rule, the sunnah of the morning prayer is replenished after sunrise until the onset of noon.
The opinion of the Hanafi madhhab
It must be taken into account in order to know exactly in what sequence to make up for missed prayers. Umar Nasuhi Bilmen wrote how to make up for missed prayers according to the Hanafi madhhab. He argues that it is preferable to perform missed prayers before reading. However, it is impossible to leave sunnat prayers in order to make up for unread prayers. A Muslim must first perform the obligatory prayer, and after that he can set aside time to read the missed prayer.
Reimbursement of prayer by women
Every Muslim is obliged to read the missed prayer, even if he had good reasons for this. When can prayers be made up for women who missed them due to menstruation? In the hadith narrated by l-Bukhari, Muslim, it is said that a woman does not need to make up for prayers missed during the monthly menstrual cycles. This opinion is shared by most of the companions and followers of the Prophet Muhammad. But fasting, not observed by a woman for the same reason, is subject to compensation.
Answer:
In the name of the Gracious and Merciful Allah!
Assalamu alaikum wa rahmatullahi wa barakatuh!
Missed obligatory prayers can be made up (as kaza-namaz) at any time of the day or night, with the exception of:
- sunrise,
- sunset,
- zenith,
- before sunset, when the sun is fading.
Uqba ibn Amir (may Allah be pleased with him) said:
ثلاث ساعات كان رسول الله صلى الله عليه وسلم ينهانا أن نصلي فيهن، أو أن نقبر فيهن موتانا: «حين تطلع الشمس بازغة حتى ترتفع، وحين يقوم قائم الظهيرة حتى تميل الشمس، وحين تضيف الشمس للغروب حتى تغرب
There are three periods of time in which the prophet (peace and blessings of Allah be upon him) forbade us to perform prayer and burial (performance of funeral prayer): - when the sun rises until it fully rises; - when the sun is at its zenith until it moves; – when the sun goes down until it is completely gone. (Muslim. Sahih. - No. 831)
At any other time, except for the indicated intervals, the performance of kaza-namaz is allowed. There is no need to associate qaza-prayer with the time of a particular prayer. That is, say, making up for a missed zuhr prayer is by no means necessary to be done exactly at zuhr time. It is quite possible to make up for missed Fajr, Zuhr, Asr, Maghrib and Isha prayers at Zuhr time. The following words of the Prophet (peace and blessings of Allah be upon him) are quoted in the hadith:
من نسي صلاة فليصلها إذا ذكرها، لا كفارة لها إلا ذلك
Whoever missed the prayer, let him perform it as he remembers. There is no other redemption for this. (Muslim. Sahih. - No. 684)
In this hadith, making up for a missed prayer is not limited to a specific period of time. Therefore, when skipping Fajr prayer, you need to make up for it as soon as a person remembers about it. If he remembers this in the zuhr time, then he must make up for it.
What you read on the site about making up for the missed Zuhr prayer at Zuhr time, and the missed Asr prayer at Asr time, etc. is only a recommendation to facilitate the completion of prayers with a large, many years of gaps, so that the replenishment does not become an excessive burden . That is, it is by no means a mandatory rule.
Regarding your question about Asr prayer, it should be noted that after it it is quite possible to perform kaza prayers until the moment when the sun turns pale, preparing for sunset. When it turns pale and approaches sunset, at this time the kaza-namaz cannot be performed, and only after sunset will its performance again become permissible. The only prayer that can be performed during the specified pre-sunset period of time is the current Asr prayer, if it has not yet been performed. Since the sun had not yet set at this time, formally the time for Asr prayer has not yet ended, and accordingly it must be performed so that it does not go into the category of missed ones. However, we note that such a delay in Asr prayer is condemned. (Marginani. Hidoya. - Volume 2, p. 41)
ولا صلاة جنازة " لما روينا " ولا سجدة تلاوة " لأنها في معنى الصلاة إلا عصر يومه عند الغروب لأن السبب هو الجزء القائم من الوقت لأنه لو تعلق بالكل لوجب الأداء بعده ولو تعلق بالجزء الماضي فالمؤدى في آخر الوقت قاض وإذا كان كذلك فقد أداها كما وجبت بخلاف غيرها من الصلوات لأنها وجبت كاملة فلا تتأدى بالنقص
And Allah knows best.
Wassalam.
Mufti Suhail Tarmahomed
Fatwa Center (Seattle, USA)
Department of Fatwas of the Council of Alims (KwaZulu-Natal, South Africa)
Q601
Question from Rami:
Assalyamu alaikum! Please tell me how to make up for missed morning prayers. I heard the morning prayer can only be reimbursed after sunrise until lunch, if it is for that day. And if a lot of morning prayers are missed, then how to compensate?
Timely prayer is called “eda”, and prayer after the expiration of its time is called “kaza”.
The Messenger of Allah (sallallahu alayhi wa sallam) ordered to compensate for prayers that a person missed for a good reason, for example, oversleeping, or missed prayer, being unconscious.
In a hadith narrated from Anas (radiyallahu anhu) it is reported that the Messenger of Allah (sallallahu alayhi wa sallam) said:
عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولِ اللَّهِ صَلَي اللَّهُ عَلَيْهِ وَ سَلَّمَ: إِذَا رَقَدَ أَحَدُكُمْ عَنِ الصَّلَاةِ أَوْ غَفَلَ عَنْهَا فَلْيُصَلِّهَا إَذَا ذَكَرَهَا، فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ: وَ أَقِمِ الصَّلَاةَ لِذِكْرِي
“Whoever oversleep the prayer, or miss it out of forgetfulness, let him perform it as soon as he remembers it. Since Allah Almighty says: “And perform prayer to remember Me” ”(Muslim, Salat: 108, no: 1569, p. 279; Bukhari, Mawakit: 38, no: 597, p. 124; Abu Dawood, Salat : 11, no: 442, p. 75; Ahmad ibn Hanbal, al-Musnad, no: 10909, 20/255).
In the narrated by Ubada ibn Samit (radiyallahu anhu) it is reported that when the Messenger of Allah (sallallahu alayhi wa sallam) was asked about kaffarat, for one who forgot about prayer before sunrise or after sunset, he said:
عَنْ عِبَادَةَ بْنِ الصَّامِتِ رَضِيَ اللَّهُ عَنْهُ قَالَ: سُئِلَ رَسُولُ اللَّهِ صَلَي اللَّهُ عَلَيْهِ وَ سَلَّمَ عَنْ رَجُلٍ غَفَلَ عَنِ الصَّلَاةِ حَتَّى طَلَعَتِ الشَّمْسُ أَوْ غَرَبَتْ مَا كَفَّارَتُهَا؟ قَالَ: يَتَقَرَّبُ إِلَى اللَّهِ وَ يُحْسِنُ وُضُوءَهُ وَ يُصَلِّي الصَّلَاةَ وَ يَسْتَغْفِرُ اللَّهَ فَلَا كَفَّارَةَ لَهَا إِلَّا ذَلِكَ إِنَّ اللَّهَ يَقُولُ: وَ أَقِمِ الصَّلَاةَ لِذِكْرِي
“He should try (spiritually) to approach Allah (by such deeds as sadaqah), do a proper small ablution, make up for the missed prayer, and ask Allah for forgiveness. There is no other kaffarat besides this. For verily, Allah said: “And pray to remember Me” (Taberani, al-Mujamul-Kabir, 18/157; Haysemi, Majmauz-Zawaid, No: 1809, 2/76).
The sunnah of the morning prayer is reimbursed along with the fard, after the sun rises above the horizon and before noon. The sunnah and fard of morning prayers are not refunded until full sunrise and after noon.
If the fard of the morning prayer was performed on time, and the sunnah of the morning prayer was missed, then, according to Imam Abu Hanifa and Imam Abu Yusuf (rahimahumallah), it is not refundable. And, according to Imam Muhammad (rahimahullah), the sunnah of the morning prayer can be replenished after full sunrise and before noon.
If a person has a lot of kaza-namaz, then in this case, when they are compensated, there is no need to determine which particular prayer it is. Because this is a challenge. In this case, it is enough to make, for example, the intention to make up for the last missed morning prayer or the last missed midday prayer. Kaza prayers can be performed at any time, except for those periods of time that are considered makruh, since they do not have a specific time for performing.
Omitting the “terrible consequences” of not fulfilling prayers, which some unqualified and categorically minded individuals rant about, let us turn to the essence of the issue, leaving each person the right to choose, act and answer independently for adherence to the postulates of religious practice or its complete absence.
Completion of a prayer (kada’) that is not performed on time in the time allotted for it is as obligatory as the rigor itself in performing the five fard prayers. The Prophet Muhammad (peace and blessings of Allaah be upon him) said: “Whoever forgets about the [obligatory] prayer, let him perform it when he remembers. There is no atonement for sin (kaffar) on him, except for this [that is, the performance of a missed prayer, even if late].” The set of hadiths of Muslim also speaks of the one who missed the prayer, and al-Nasa'i - of the one who missed it out of negligence.
Based on the theological postulate "the degree of relaxation depends on the degree of complexity and compulsion", each situation associated with the difficulty of performing obligatory prayers is considered personified. And if the observance of prayer practice is so impossible, then, as soon as an opportunity arises, replenishment is necessary, since obligatory prayer is a person's duty to his Creator. Religion is given to man not to burden his life, but to ease it. Almighty Omniscient. As great is His mercy, so is His punishment just.
Related Aspects
1. There is no disagreement among theologians regarding the replenishment of prayers not performed in time. For ease, a person can make the intention (niyat) to regularly perform the prayers missed for the entire period when he did not pray, and with each obligatory prayer to make one replenished. Only fard rakiats are replenished. If we compare the significance of the fards of restored prayers with the sunnah of prayers performed on time, then the first will be much more important and weighty. Of course, the best is to perform a full daily prayer (sunnah and fard), then - replenished fards. As for the question of whether to perform the completed prayers before or after today's prayers, then, taking into account other canonical provisions, it is desirable to perform the completed prayers before morning, before or after noon, before afternoon, after evening and before or after night prayers.
It is allowed to perform replenished prayers together with other prayers (jamaat).
2. If a person performed a prayer, believing that he was reading it in a timely manner, and later it turned out that its time had expired, then there is no need to re-read the perfect prayer-prayer. This is the opinion of both the scholars of the Shafi'i madhhab and the Hanafi theologians.
3. It is better and more correct from the point of view of the Sunnah to make a missed prayer as soon as the opportunity arises.
There are references in scientific papers that best time for prayer, it is precisely its time period in days, but this applies to the case when a person extended a prayer that was not completed on time right up to the next day or when he has a lot of obligatory debt prayers that he fills up gradually. In the latter situation, it is better if he performs debts along with timely ones: morning with morning, noon with noon, etc., although he can do it at any other time that is permissible for prayer.
4. If a person performs several missed prayers in a row, then it will be correct and correct to read the adhan and iqamah before the first prayer and read only the iqamat before each of the subsequent ones. This opinion is the most common among theologians of all four madhhabs. It is important to note that reading the adhan and iqamah both before the timely and before the debt prayers is a sunnah, that is, a desirable, laudable action.
5. All scholars, theologians, except for Shafi'i theologians, speak of the obligatory (wujub) performance of several missed prayers in their usual sequence. Shafiites talk about desirability (sunnah). Of course, this applies to those cases where there is no fear that during the time of the missed ones, the time period of the one that is timely at the moment will end.
You can make up for missed prayers at any time, with the exception of the forbidden time intervals during which the prayer is not performed.
Who should make up and who shouldn't
1. A person who has consciously become a Muslim should not make up for anything from the past. The only thing is, if, for example, having converted to Islam, he did not immediately begin to perform the obligatory prayer or missed the obligatory fast, then all this must be made up.
2. If a person was an absolutely unbeliever, but from among the “ethnic Muslims”, then, having begun the implementation of religious practice, he, like a neophyte, does not restore anything.
3. In the case when a person was a carrier of the postulates of faith, but did not observe religious practice, everything must be replenished starting from the period of puberty.
The combination of debt prayers with additional
According to Shafi'i theologians, with the collective performance of additional prayers, for example, "Tarawih", a person, with the appropriate intention, can make up for his debt prayers. They believe that the main thing in this matter is the similarity of the form of prayer-prayer. That is, for example, the usual obligatory (fard) prayer-prayer can be performed with an additional prayer (sunnah) together (collectively), regardless of who performs what. Each of the worshipers pronounces the intention for his prayer.
The scholars of the Hanafi madhhab said that the performer of the sunnah (additional prayer) can join the performer of the fard (obligatory), but the performer of the fard cannot join the performer of the sunnah.
The Tarawih prayer is an additional prayer (sunnah), therefore, according to the Hanafi theologians, standing behind the imam performing the Tarawih prayer, one can make an intention for any additional prayer, but not the obligatory prayer (fard).
As for the practical side, both opinions are justified, therefore, one must act according to the situation and in accordance with the opinion of that group of scientists (that is, according to the madhhab), whose conclusions a person follows in everyday religious practice.
The Traveler and Replenished Prayers
Since there is no unequivocal answer to this question in the Qur'an and Sunnah, Islamic theologians used indirect argumentation, as a result of which, depending on what was emphasized, two main opinions appeared.
The theologians of the Hanafi madhhab, and with them the scholars of the Maliki, believed that the prayer is filled in the way it was missed. That is, when a person missed it, being in the position of a traveler, he will have to make up for it in an abbreviated form, even if at that moment he is already at the place of permanent residence. If he decides to make up for the prayer on the way, which was missed while he was at the place of permanent residence, then the four rak'ahs are also replenished by him in four rak'yaats.
The theologians of the Shafi'i and Hanbali madhhabs in their conclusion focused precisely on the time and place of the fulfilled prayer. The state in which it was passed is not taken into account by them. It is important what is the position of the one who replenishes it at the time of the prayer. If he is a traveler, then he makes up for the four-rak'yat prayer, missed at the place of permanent residence, in two rak'yats. When the prayer was missed on the way, and is already replenished at home, then the four rak'yats remain four rak'yats.
Hadith from Anas; St. X. Ahmad, al-Bukhari, Muslim, an-Nasai, Ibn Maja, etc. See, for example: Al-‘Asqalani A. Fath al-bari bi sharh sahih al-bukhari. T. 3. S. 89, hadith No. 597; Janan I. Hadith of the ancyclopedis. Qutub sitte. T. 7. S. 363, Hadith No. 2340; al-Amir ‘Alyaud-din al-Farisi. Al-ihsan fi taqrib sahih ibn habban. T. 4. S. 422, hadith No. 1555, "sahih."
See: Al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari. T. 5. S. 135; al-Amir ‘Alyaud-din al-Farisi. Al-ihsan fi taqrib sahih ibn habban. T. 4. S. 423, hadith No. 1556 "sahih"; Janan I. Hadith of the ancyclopedis. Qutub sitte. T. 7. S. 364, Hadith No. 2341; al-Suyuty J. Al-jami ‘as-sagyr. S. 544, hadith no. 9059, "sahih"; al-Qari 'A. Mirkat al-mafatih sharh mishkyat al-masabih. T. 2. S. 532, Hadiths No. 603, 604.
Here we are talking only about the obligatory (fard) five prayers.
See, for example: Buty R. Ma‘a an-nas. Mashurat wa fatawa. S. 43.
See, for example: Al-‘Aini B. ‘Umda al-kari sharh sahih al-bukhari [Reader's support. Commentary on the collection of hadiths of al-Bukhari]. In 20 volumes. Egypt: Mustafa al-Babi, 1972. V. 4. S. 249.
See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 1. S. 774, 778.
See, for example: Al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari [Discovery by the Creator (for a person in understanding the new) through comments on the set of hadiths of al-Bukhari]. In vol. 18, Beirut: al-Kutub al-‘ilmiya, 2000, vol. 3, p. 90, explanatory note to chapter No. 37.
See: Al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari. T. 4. S. 249.
There. S. 246.
See: Al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari. T. 4. S. 249; al-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 11 vols. T. 2. S. 1156, 1160.
A neophyte is a new adherent of a certain religion.
As for the “form of performance that differs from the usual one”, this is, for example, a funeral prayer (“Janaza”), a prayer on the occasion of a solar eclipse, a festive prayer.
See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 8 vols. T. 2. S. 223–227.
See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 2. S. 136, 137.
02:31 2017
بسم الله الرحمن الرحيم
Today, one of the many misguided things that Muslims need to worry about is the issue of making up for missed prayers.
For example, the question arises, what should those who accepted the foundations of faith from childhood, but left prayers, and only by the age of 20 began to perform them, do they need to make up for these missed prayers? If it has to be reimbursed, how should it be reimbursed? For which categories of people is it necessary to refund prayers?
The Encyclopedia of Fiqh Al Kuwaitiyyah says:
مَن يجبُ عليه القضاءُ:
اتفق الفقهاءُ على وجوبِ قضاءِ الصلاةِ الفائتةِ على الناسِي والنائمِ ، كما يَرى الفقهاءُ وجوبَ قضاءِ الفَوائتِ على السَّكْرانِ بالمحرَّم .
ولا خِلافَ بيْنهم في أنه لا يَجبَ قضاءُ الصلواتِ على الحائضِ والنُّفَساءِ والكافرِ الأصْلِي إذا أسلمَ .
واختَلفوا في وجوبِ القضاءِ على تاركِ الصلاةِ عَمْدًا ، والمرتدِّ ، والمجنونِ بعْدَ الإفاقةِ ، والمُغمَى عليه ، والصَّبِيِّ إذا بلَغ في الوقْت ، ومَن أسلمَ في دارِ الحرْبِ ، وفاقِدِ الطَّهُوريْنِ .
فأما المتعمِّد في الترْك ، فيرَى جمهورُ الفقهاءِ أنه يلزَمه قضاءُ الفوائتِ ، ومما يدلُّ على وجوبِ القضاءِ حديثُ أبي هريرةَ رضي الله عنه : « أنَّ النبيَّ صلى الله عليه وسلم أمَر المُجامِعَ في نَهارِ رمضانَ أن يصُومَ يومًا مع الكفّارةِ » أي بدَلَ اليوْمِ الذي أفسَدَه بالجِماع عَمْدًا ، ولأنه إذا وجبَ القضاءُ على التاركِ ناسيًا فالعامِدُ أوْلى
« Those for whom a refund is required:
The faqihs are unanimous in their opinion that it is obligatory / wajib to make up for missed prayers to those who forgot or missed sleeping, as well as to those who became intoxicated as a result of the use of forbidden things.
And there is no disagreement between them (faqihs) that there is no obligation to make up for missed prayers for women who had monthly and postpartum bleeding, and for a kafir asli when he accepts Islam.
And they have a disagreement about the obligatory repayment of prayer for someone who deliberately missed, for an apostate / apostate, for an insane person when his mind returns to him, for a lost consciousness, for a teenager who has reached maturity and for someone who converted to Islam in darul harb and did not find the ability to cleanse either with water or with earth.
As for the one who left the prayer intentionally, most of the fuqahs consider that compensation is necessary for him. And one of the delils on the obligatory compensation is the hadith of Abu Hurairah, radiyallahu ankh: “The Prophet, sallallahu alayhi wa sallam, ordered the one who had sexual intercourse during the day during Ramadan, along with kaffara / atonement for this, to keep one day of fasting” . That is, in return for the day that was violated, deliberately, by sexual intercourse.
And the other Dalil: If it is obligatory to compensate for the prayer left due to forgetfulness, then it is even more important (primary) to compensate for the intentionally left prayer.
Source: Al Mawsuatul Fikhiyatul Kuwaitiya: 34/26, Kuwait: 1404-1427
Do I need to make up for previously missed Namaz, missed Fasts, Zakat payments and other things I missed and from what moment?
Islam annuls everything that was before its adoption. Also, the scrolls of those who converted to Islam, where deeds are recorded, are clean. And if he was of a different faith, then his reward before Allah is doubled.
Sheikh Ibn Uthaymeen: “His good deeds remain and are recorded, and it is not a condition that he continue to do this good deed after accepting Islam. And it is not a condition that that perfect good be done for the sake of Allah, because. The Prophet (peace and blessings of Allaah be upon him) said: “You accepted Islam and your previous good deeds remained with you.” (Muslim: 194).
No, you do not need to reimburse anything, because. you were in a state (in disbelief) when the prescriptions of Sharia did not apply to you. The fulfillment of religious duties has become obligatory for you since the adoption of Islam. Therefore, if you did not perform prayers at the beginning of Islam without knowing it, then it is necessary to compensate them, because. With the adoption of Islam, the rules of Shariah began to apply to you.
And Allah knows best!
The abandonment of prayer is of two types (generally):
1. For no reason
2. With a reason, like a dream, forgetfulness, the impossibility of committing it (for example: running away from a chase, etc.), illness, loss of consciousness, etc.
There is disagreement about the first. Some say it needs to be reimbursed, some don't.
At the expense of the second, it is necessary to reimburse, and as soon as possible.
As for the group of scholars who said that it makes no sense to make up the prayer to the one who left it without a serious reason, because anyway it will not be accepted even if he makes up for it 1000 times, they said:
Ibn Taymiyyah (may Allah have mercy on him) said: “And what concerns those deeds that are done during the day, Allah does not accept them at night. And those deeds that are done at night, Allah does not accept them during the day, like prayers "Asr" and "Zuhr". It is forbidden for a person to put them off until night. Moreover, the Prophet (peace and blessings of Allaah be upon him) said: “Whoever left the Asr prayer, he seemed to have lost his family and property. Also, he (peace and blessings of Allaah be upon him) said: “Whoever missed the Asr prayer, he made his deeds in vain.” Allah said: “After them came descendants who stopped praying and began to indulge their desires, all of them will suffer a loss (or suffer punishment for ignorance or meet evil).” semantic translation by Elmira Kuliev. And many of the salaf said that this refers to the postponement of prayer so that its time is up. Abu-Bakr al-Sidiq said in his will to Umar, may Allah be pleased with them: “Know that Allah has rights at night, and He does not accept them during the day, and He does not accept the rights of the day He them at night, and Allah does not accept prayer until made mandatory. Here Ibn Taymiyyah wants to say that the one who left those deeds for which the time is prescribed so that he brought them out of their time, then it makes no sense for him to replenish, Allah will not accept.
There is no doubt that the debt to Allah must be repaid, as it is said in the hadeeth about a woman. But this hadith refers to the debt that this woman obligated herself to, having given a vow to Allah that she would perform the Hajj, but did not perform it, although she had the opportunity. And this prayer is the duty that Allah Himself obligated us to and established conditions and boundaries for it. And the fulfillment of prayer with all its conditions and in the way it is prescribed for us is our duty to Allah. And one cannot make a comparison (qiyas) of the type of worship with which Allah obliges us with the type of worship with which a person obliges himself. Allah ordered to pray at the right time - this is our duty, to do what Allah has made it a duty, as it is supposed to be done.
Allah said: "Indeed, prayer is attributed to the believers at a certain time" Surah Women 103. Allah has made a start and end time for each obligatory prayer. If a person did a prayer before his entry, then his prayer is not valid and he still needs to redo it - this is the unanimous opinion of scientists, and what difference does it make if a person specifically did a prayer earlier or left it so that the time came out and did it later and in that and in this case he did it deliberately at the wrong time.
If he missed the prayer on purpose and did it at the wrong time, then he did the worship not as he was ordered. And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does a deed for which we do not order, it will be rejected.” And he just does that which is not ordered by either Allah or His Messenger, peace and blessings of Allah be upon him.
The order "kada" (replenishment of something) is the order of Allah in the language of the prophet, peace and blessings of Allah be upon him, and the one who obliges the "kada" of something takes on the duties of a legislator. And we will ask those who oblige this prayer: “Did Allah order in such a situation to make up the prayer? Or His messenger? And they are forced to say "no", ordered only to those who forgot or overslept and similar good reasons.
Allah determined for prayers their time (from what moment to start and when to stop) in the language of the prophet, peace and blessings of Allah be upon him, and there is no ikhtilaf (disagreement) among scholars in this. It turns out that if you are allowed to complete the prayer after the time set by Allah for him, then there is no point at all for this time, do it whenever you want!
In the end, this religion is over and Allah left nothing of the legal provisions except for explaining it in the language of the Prophet, may Allah bless him and grant him peace, and did Allah forget to explain that the one who left a special prayer also needs to be compensated for it? And therefore, every ruling that neither Allah nor His Messenger has established must be rejected. Allah has not forgotten anything!
This opinion was held by: Abu-Bakr as-Siddiq, Umar ibn Al-Khattab, Abdullah ibn Umar, Saad ibn Abi Waqqas, Abdullah ibn Masud, said Ibn Hazm: "And we do not know that someone from the Sahaba would contradict them", Mahammad Ibn Sirin, Umar ibn Abd al-Aziz, Daud, ibn Hazm, some scholars of the Shafi madhhab, al-Qosim ibn Muhammad, Ibn Taymiyyah, Uthaymeen, Al Albani. Sheikh al-Islam 22/27, "neil al-Autar" Kitabu as-Salat, the topic of making up for missed prayers, also "Sharh al-Mumti`" by Sheikh Usaymin, "Shurut as-Salat" the same topic. (
This does not in any way mean that it is possible to skip prayers, allegedly, all the same, it does not need to be replenished. No, the one who left the prayer deliberately may be even worse for him, because in this way he could make up for it here on earth, and in this way he will be responsible for him on the Day of Judgment, and this is a problem. Therefore, one who leaves prayers due to laziness or the like. I highly recommend you stop doing this, because your prayers are not accepted after their time, as it became clear. This also includes a post, it makes no sense to fill it.
For those who did not know anything about the provisions of Islam, about worship, it is not required to make up for the missed worship. If a Muslim could not receive Sharia knowledge and these provisions did not reach him, then nothing is required of him. Allah said: "Allah does not put on the soul what it cannot afford". Sura Cow 286 ayat.
Sheikh al-Islam Ibn Taymiyyah, may Allah have mercy on him, said: “There is no disagreement between Muslims that if someone, being in the “land of disbelief”, converted to Islam, but was unable to migrate to the “land Muslims, then he is not subject to Sharia duties that he cannot perform. Responsibility is assigned to the extent possible. In the same way with the one whose Sharia position he did not know. As an example, if he did not know that the performance of a prayer is obligatory for him, and for some time he did not perform it, then he does not have to make up for it, which is the most correct of the opinions of the Scientists. This is the opinion of Abu Hanifa, the Zohirites and one of the opinions in the madhhab of Imam Ahmad. This also applies to other duties such as fasting the month of Ramadan, paying zakat, etc.
If a person did not know about the prohibition of wine and drank, then he is not punished, according to the unanimous opinion of Muslims, there were disagreements only about the reimbursement of prayer ...
The basis of all this is the question: Are Shariah requirements obligatory before they are known or do they become obligatory after knowledge of them?
It is true that the hukm (sharia ruling, decision) is not approved, except along with the possibility of knowing \about it\. Therefore, that which was not known to be obligatory is not compensated. It is authentically known from the Sahih that among the Companions there were those who ate after sunrise in Ramadan until they began to distinguish the white thread from the black \ laying them in front of them \, but the Prophet (peace and blessings of Allaah be upon him) did not order them to make up for their fast. Of these, there were those who remained in a defiled state for a certain time and did not perform a prayer, not knowing that it was possible to perform it by performing "tayamum" (cleansing with sand), like Abu Dharr, Umar ibn al-Khattab, Ammar, may Allah be pleased with them , etc. The Prophet (peace and blessings of Allaah be upon him) did not order them to make up for what they missed.
And there is no doubt that some Muslims in Mecca and in other settlements of Arabia, continued to pray towards Jerusalem, until it dawned on them that the qibla (direction for prayer) had changed, but they were not ordered to make up \ wrongly performed prayers \, and there are many such examples.
This is in line with the basis on which the Salaf and most of the scholars were: That Allah does not burden the soul with what it cannot bear. The condition of the duty is the possibility \ to make it \. Punishment lies for leaving the ordered to commit or committing the forbidden, after the establishment of the "huji" - Sharia argument. End of quote in abbreviation. See Majmuat al-Fatawa 19/225.
In accordance with the above, you do not have to make up for those worships that you did not know were obligatory. We advise you to start studying Shariah knowledge, deepen it, educate a generation of Muslims to confront the dangers that Muslims face everywhere and in particular in your country.
And the one who still has missed prayers or fasting, the scholars said, let him ask for forgiveness from Allah and promise not to do this again, if he really fears Allah and loves Him, he will stop doing this. And you also need to do more additional prayers and regret in your heart about what you have done. And if his heart is dead, then it is Allah who killed him, and no one will revive him except Allah with any orders and sermons.
Many scholars, both from the first and subsequent generations, believed that one who missed a prayer without a Sharia reason does not compensate for it, but brings sincere repentance. This opinion was held by many companions, among them 'Umar ibn al-Khattab, Ibn 'Umar, Sa'd ibn Abu Waqqas, Salman al-Farisi and Ibn Mas'ud (may Allah be pleased with them), who believed that the prayer missed without reason, not replenished. Imam Ibn Hazm said: “And we do not know that any of the Companions contradicted them on this issue.” See al-Muhalla 2/235.
Also, this opinion was shared by many followers, including al-Qasim ibn Muhammad, Muhammad ibn Sirin, al-Hasan al-Basri, ‘Umar ibn ‘Abdul-‘Aziz and Mutarif ibn ‘Abdullah. Also, this opinion was preferred by such imams as al-Humaydi, al-Juzjani, al-Barbahari, Ibn Batta, Daoud, 'Izz ibn 'Abdu-Ssalyam, Ibn Taymiyyah, Ibn al-Qayyim, ash-Shaukani, al-Albani, Ibn Baz, Ibn 'Uthaymeen and others. See “Majmu'ul-fataawa” 40/22, “al-Insaf” 1/443, “Nailul-autar” 2/31, “Sahih fiqhu-Ssunna” 1/258.
Imam Ibn Batta said: “It is known that prayers have their own time, and the one who performs a prayer before the onset of her time will not be accepted by him, just like the one who performs it after the end of her time!” See Fathul Bari 5/147, Ibn Rajab.
Imam al-Barbahari said: “Allah will not accept obligatory prayers, except for those performed in due time, except for the one who forgot, for he has an excuse and performs a prayer as soon as he remembers it!” See Fathul Bari 5/148.
Shaykhul-Islam Ibn Taymiyyah said: “Reimbursement of prayer for the one who missed it without a reason is not legal, and this (reimbursed) prayer is invalid! He should offer more voluntary prayers (as a form of repentance), and this is the opinion of the salaf group!” See al-Ikhtiyarat 34.
Sheikh al-Albani said: “The words of those who consider it obligatory to make up for a prayer missed knowingly without an acceptable reason do not rely on evidence. Compensation for such a prayer does not make sense, since praying outside of her time is like praying before her time. It makes no difference!” See as-Silsila ad-da'ifa 3/414 and as-Silsila as-sahiha 1/682.
Thus, we see that the statement that there is a unanimous opinion (ijma') on this issue is not true, just as it is not true that it was the opinion of Ibn Hazm alone.
The opinion of scientists who do not recognize the completion of such prayers is the most correct for several reasons:
Firstly, Allah Almighty has set a specific time for each prayer, saying: "Indeed, prayer is prescribed for the believers at a certain time"(an-Nasa'i 4:103).
Secondly, there are no orders from Allah or His prophet (peace and blessings of Allah be upon him) indicating the need to make up for a prayer missed for no reason. As for the comparison with someone who overslept or forgot, this analogy is incorrect, because for someone who overslept or forgot to make a prayer, its fulfillment is a full atonement, while for someone who missed a prayer for no reason, its completion will no longer be atonement.
Third, if the one who missed it without a reason was obliged to reimburse the prayer, then what is the point of the prophet (peace and blessings of Allah be upon him) to associate its reimbursement with such reasons as forgetfulness or sleep ?!
Fourth, the issue of compensation and atonement belongs to the decrees of Sharia, where it is not allowed to oblige anyone with anything other than what Allah and His prophet (peace and blessings of Allah be upon him) obligated. After all, there is no text indicating a similar type of worship as making up for prayers missed without a reason, and Allah said: “And your Lord does not forget!”(Maryam 19:64).
Fifth, the question of reparable prayer outside of her time is not only about redemption, but also about whether such prayer is even valid. After all, the fulfillment of prayer refers to worship, and it is known that any worship is basically forbidden and invalid, except for what the Shariah indicated.
Can those who oblige to perform a prayer missed without a Sharia reason be able to say that Allah or His prophet (peace and blessings of Allah be upon him) obliged this prayer?! Certainly not, because there is no order for this either in the Qur'an or in the Sunnah! If they say that Allah did not oblige this prayer, but it needs to be compensated, just in case, then I would like to pay attention to this, since many scholars disagree with such an argument. And the Prophet (peace and blessings of Allah be upon him) said: “Whoever brings into our cause (religion) that which has nothing to do with it, it will be rejected!” Muslim 1/224.
After all, how many Muslims have fallen into error, relying on the opinion that a prayer missed for no reason can be made up! And how many Muslims, for unknown reasons, do not perform the five prayers on time, and then, at night, make up in order almost all five prayers missed during the day, thinking that by doing so they atoned for their sin!
The same is the case with those who, being a Muslim, have abandoned prayers and have not performed them consciously for several years. He should not make up for them, but should bring sincere repentance for such a great sin! If, as has already been said, even one prayer missed for no reason is not compensated, then it is natural that prayers missed for a long period are not made up all the more. See “Sahih fiqhu-Ssunna” 1/260.
Also, some Muslims order a person who converted to Islam to refund all the prayers that he had to perform when he came of age. This is an excess and a complication of religion, which Allah has made easy for His servants by saying: "And He has made no difficulty for you in religion"(al-Hajj 22:78). After all, such a statement is not only not based on any argument, but it can also push a repentant person away from Islam! This opinion has no basis, and there were no reports that the Messenger of Allah (peace and blessings of Allah be upon him) reimbursed himself or ordered his companions to fill prayers, but rather said: “The adoption of Islam erases all the sins that were before him." Ahmad 4/198. Sheikh al-Albani called the hadeeth authentic.
Imam Ibn Nasr al-Maruazi said: “Muslims did not disagree that the prophet (peace and blessings of Allah be upon him) did not oblige any of the infidels who converted to Islam to compensate for any of the obligatory prescriptions!” See “Ta’zymu qadri-ssala” 1/186.
Compensation for the fast of the month of Ramadan
One of the modern scholars Sheikh ibn Uthaymeen (may Allah have mercy on him), answering a similar question, said: “The correct opinion (in this matter) is that after repentance, it is not necessary to make up missed fasts. Because if a person deliberately misses any worship, which is limited in time, without a reason justified by Shariah, then Allah does not accept such worship, which was not performed at its prescribed time. Therefore, there is no benefit in completing this post. However, he needs to sincerely repent before Almighty Allah, and he needs to try to do more good deeds (for example, observe more voluntary fasts). Indeed, Allah Almighty accepts repentance from the one who sincerely repented. (The collection of fatwas of Sheikh ibn Uthaymeen, 19 / question number 41). This issue under consideration concerns a person who initially did not fast for no reason in the month of Ramadan. However, if a person began to fast and deliberately interrupted his fast for no reason, then in this case it is necessary to make up for the missed fast.
Regarding the case, namely that if you missed the fast due to ignorance, there is a verse that says: “Our Lord! Do not punish us if we have forgotten or made a mistake.". (Quran, 2/286). When these verses were revealed, Allah Almighty said: “I have already made (I accepted your dua)” (Muslim, 126).
Therefore, do more good deeds, sincerely ask for forgiveness from Allah. May Allah forgive us!
If the post was missed for no reason, then this situation is very serious, and if a person left the post considering it not obligatory, then such a person is unfaithful, and if he left it out of negligence, laziness, etc., then he needs to repent .
Abu Umama al-Bahili said: “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “Once in a dream, two people came to me, and taking me by the shoulders, they led me to a hard-to-reach mountain and said:“ Rise. I replied, "I really can't." They said, "We'll make it easy for you." And I began to climb until I reached the top of the mountain, and suddenly I heard strong screams. "What are those screams?" I asked. “These are the cries of the inhabitants of the Fire,” they answered. Then they led me on, and I saw people hanging by their veins, their cheeks were torn and bleeding. I asked them, "Who are these people?" They answered: “These are those who broke their fast before their time.” (An-Nasai is reported in Sunanul-Kubra 3273. The authenticity of the hadith was confirmed by Imam al-Hakim, al-Dhahabi, Hafiz al-Haysami and Sheikh al-Albani).
If those who neglected the fast and broke their fast before the time are subjected to such severe punishment, it is hard to imagine what will happen to those who did not observe the fast at all, without a good reason!
Ibn Mas'ud, may Allah be pleased with him, said: “Whoever breaks the fast of one day of Ramadan without a good reason, will not be able to make up for it (in full), even if he fasts throughout his life until he meets Allah and if He wills, He will forgive him, and if He wills, He will punish him.” (Reported by ibn Abu Shayba 9784. Authentic Isnad)
Imam al-Dhahabi, may Allah have mercy on him, said: “It is customary for the believers that one who, without a valid reason, left the fast of the month of Ramadan is worse than an adulterer, tax collector and drunkard. Moreover, they doubt his Islam and consider him a heretic.” (See “al-Kabair” 78).
