Neglecting prayer at various stages of my life, especially during my youth, and I am now forty years old. To make up for and perform what I neglected, I pray another prayer immediately after each obligatory prayer as a make-up.
Machine translationRead the Arabic original
The questioner : He says: I neglected prayer at various stages of my life, especially during my youth, and I am now forty years old. To make up for and perform what I neglected, I pray another prayer immediately after each obligatory prayer as a make-up. For example, I pray the two rak'ahs of the Fajr obligatory prayer and follow it with two other rak'ahs. For the Zuhr, I pray four rak'ahs and immediately after that I pray four more rak'ahs, in addition to the voluntary prayer. Does this conform to the Sunnah? Is it recommended and required? Is it permissible to perform make-up prayers after Fajr and 'Asr? Especially since there is a Prophetic hadith which means: Sahih al-Bukhari 1197 We ask you, Shaykh Muhammad, for guidance?
The Shaykh : Praise be to Allah, Lord of the worlds, and I send prayers and peace upon our Prophet Muhammad, and upon his family and all his Companions.
This brother's question is that he left off prayer in the early part of his life and that he now wants to make it up. He makes up each prayer with its counterpart and asks whether this is recommended or prescribed? And is it permissible to make up prayers after Fajr and after 'Asr?
The answer to that is: The scholars, may Allah have mercy on them, differed regarding a man who intentionally leaves off prayer until its time passes without an excuse: is he obligated to make it up, or is he not obligated?
The majority of scholars hold that he is obligated to make it up, and that he should make it up consecutively, not making up each prayer with its counterpart. They said that the prayer he left off remained a debt in his liability, and a debt must be repaid, based on the saying of the Prophet (peace and blessings be upon him):Sahih al-Bukhari 1852 And his saying (peace and blessings be upon him): من نام عن صلاة أو نسيها فليصلها إذا ذكرها لا كفارة لها إلا ذلك وتلا قوله تعالى : وأقم الصلاة لذكري . قالوا فإذا وجب القضاء على المعذور بنوم أو نسيان فوجوب القضاء على من ليس له عذر من باب أولى .
وذهب آخرون من أهل العلم إلى أن القضاء لا يفيد إذا ترك الإنسان الصلاة عمداً حتى خرج وقتها ، وعليه أن يتوب إلى الله ويكثر من العمل الصالح ولا يشرع له القضاء ، لأن العبادة الموقتة بوقت لا تفعل قبله ولا بعده ، فإنه إذا فعلها قبل وقتها أو بعده بدون عذر فقد عمل عملاً ليس عليه أمر الله ورسوله و، كل عمل ليس عليه أمر الله ورسوله فإنه باطل مردود لقول النبي صلى الله عليه وسلم : من عمل عملاً ليس عليه أمرنا فهو رد أي مردود عليه .
وعلى هذا فإنه لا يشرع لك أيها السائل أن تقضي ما مضى من صلاتك ، لأن العمل الذي لا يفيد وليس مطلوباً شرعاً ، تركه هو الفائدة ، فريح نفسك وأكثر من العمل الصالح وإن الحسنات يذهبن السيئات .
أما قوله : هل أقضيها بعد الفجر والعصر ؟ فنقول : نعم صلاة الفريضة تقضى بعد الفجر وبعد العصر لعموم قول النبي صلى الله عليه وسلم : من نام عن صلاة أو نسيها فليصلها إذا ذكرها فإذا نام الإنسان عن الفريضة أو نسيها أو صلى محدثاً ناسياً أو جاهلاً ثم ذكر ذلك بعد صلاة الفجر أو بعد صلاة العصر فإنه يقضيها لعموم الحديث الآنف الذكر . أما إذا تركها متعمداً حتى خرج وقتها فإن القول الراجح أنها لا تقضى لأن ذلك لا يفيد .
وليعلم أن العلماء اختلفوا فيما إذا وجد سبب صلاة في وقت النهي هل يجوز فعلها أم لا ؟
والصحيح أنه يجوز فعل ذوات الأسباب في أوقات النهي ، فإذا دخلت المسجد بعد صلاة الفجر فصلي ركعتين ، وإذا دخلت المسجد بعد صلاة العصر فصلي ركعتين ، وإذا دخلت المسجد قبيل الزوال فصل ركعتين ، وهكذا كل نفل وجد سببه في أوقات النهي فإنه يفعل ولا نهي عنه ، هذا هو القول الراجح من أقوال أهل العلم ، ويكون النهي عن الصلاة في أوقات النهي مخصوصاً بالنوافل المطلقة التي ليس لها سبب ، ووجه ذلك أي وجه ترجيح هذا القول أن صلاة ذوات الأسباب جاءت عامة مقيدة بأسبابها فمتى وجد السبب جاز فعل الصلاة في أي وقت كان ، وتكون ذوات الأسباب مخصصة لعموم النهي كما أن في بعض أحاديث النهي ما يدل على أن ذوات الأسباب لا تدخل فيه حيث جاء في بعض ألفاظه : لا تتحروا الصلاة وهذا يدل على أن ما فعل لسبب فلا بأس به لأن ذلك ليس تحرياً للصلاة في هذه الأوقات . Whoever sleeps through a prayer or forgets it, let him pray it when he remembers it. There is no expiation for it except that. And he recited His saying, the Exalted: "And establish prayer for My remembrance." They said that if making up is obligatory for one who has an excuse due to sleep or forgetfulness, then making up is even more obligatory for one who has no excuse. And others among the scholars held that making up does not benefit if a person intentionally leaves off prayer until its time passes. He must repent to Allah and increase in righteous deeds, and making up is not prescribed for him, because a worship act tied to a specific time is not performed before it or after it. If he performs it before its time or after it without an excuse, he has performed an act that is not in accordance with the command of Allah and His Messenger. And every act that is not in accordance with the command of Allah and His Messenger is invalid and rejected, based on the saying of the Prophet (peace and blessings be upon him): "Whoever does an act that is not in accordance with our command, it is rejected," meaning rejected upon him. Based on this, it is not prescribed for you, O questioner, to make up what has passed of your prayers, because an act that does not benefit and is not required by the Shari'ah, leaving it off is the benefit. So rest your soul and increase in righteous deeds, for good deeds erase bad ones. As for his saying: "Should I make it up after Fajr and 'Asr?" We say: Yes, the obligatory prayer is made up after Fajr and after 'Asr, based on the generality of the saying of the Prophet (peace and blessings be upon him): "Whoever sleeps through a prayer or forgets it, let him pray it when he remembers it." If a person sleeps through an obligatory prayer or forgets it, or prays while in a state of ritual impurity out of forgetfulness or ignorance, and then remembers that after the Fajr prayer or after the 'Asr prayer, he makes it up, based on the generality of the aforementioned hadith. But if he left it off intentionally until its time passed, the stronger opinion is that it is not made up, because that does not benefit. Let it be known that the scholars differed regarding whether, if a cause for prayer is found in a time of prohibition, is it permissible to perform it or not? The correct view is that it is permissible to perform prayers with causes in times of prohibition. So if you enter the mosque after the Fajr prayer, you pray two rak'ahs. If you enter the mosque after the 'Asr prayer, you pray two rak'ahs. If you enter the mosque before the sun reaches its zenith, you pray two rak'ahs. And so on, every voluntary prayer whose cause is found in times of prohibition is performed, and there is no prohibition against it. This is the stronger opinion among the opinions of the scholars. And the prohibition of prayer in times of prohibition is specific to absolute voluntary prayers that have no cause. The reason for this, meaning the reason for preferring this opinion, is that prayers with causes came as general, restricted by their causes. So whenever the cause is found, it is permissible to perform the prayer at any time. And prayers with causes specify the generality of the prohibition, just as in some of the hadiths of prohibition there is what indicates that prayers with causes do not fall under it, where it came in some of its wordings: "Do not aim for prayer." This indicates that what is done for a cause is fine, because that is not aiming for prayer in these times.
No prayer after two prayers, i.e. after the Fajr prayer till the sunrises and after the `Asr prayer till the sun sets.
لا صلاة بعد صلاتي الفجر والعصرThe Shaykh : Praise be to Allah, Lord of the worlds, and I send prayers and peace upon our Prophet Muhammad, and upon his family and all his Companions.
This brother's question is that he left off prayer in the early part of his life and that he now wants to make it up. He makes up each prayer with its counterpart and asks whether this is recommended or prescribed? And is it permissible to make up prayers after Fajr and after 'Asr?
The answer to that is: The scholars, may Allah have mercy on them, differed regarding a man who intentionally leaves off prayer until its time passes without an excuse: is he obligated to make it up, or is he not obligated?
The majority of scholars hold that he is obligated to make it up, and that he should make it up consecutively, not making up each prayer with its counterpart. They said that the prayer he left off remained a debt in his liability, and a debt must be repaid, based on the saying of the Prophet (peace and blessings be upon him):
So, pay Allah's debt as He has more right to be paid.
اقضوا الله فالله أحق بالقضاءوذهب آخرون من أهل العلم إلى أن القضاء لا يفيد إذا ترك الإنسان الصلاة عمداً حتى خرج وقتها ، وعليه أن يتوب إلى الله ويكثر من العمل الصالح ولا يشرع له القضاء ، لأن العبادة الموقتة بوقت لا تفعل قبله ولا بعده ، فإنه إذا فعلها قبل وقتها أو بعده بدون عذر فقد عمل عملاً ليس عليه أمر الله ورسوله و، كل عمل ليس عليه أمر الله ورسوله فإنه باطل مردود لقول النبي صلى الله عليه وسلم : من عمل عملاً ليس عليه أمرنا فهو رد أي مردود عليه .
وعلى هذا فإنه لا يشرع لك أيها السائل أن تقضي ما مضى من صلاتك ، لأن العمل الذي لا يفيد وليس مطلوباً شرعاً ، تركه هو الفائدة ، فريح نفسك وأكثر من العمل الصالح وإن الحسنات يذهبن السيئات .
أما قوله : هل أقضيها بعد الفجر والعصر ؟ فنقول : نعم صلاة الفريضة تقضى بعد الفجر وبعد العصر لعموم قول النبي صلى الله عليه وسلم : من نام عن صلاة أو نسيها فليصلها إذا ذكرها فإذا نام الإنسان عن الفريضة أو نسيها أو صلى محدثاً ناسياً أو جاهلاً ثم ذكر ذلك بعد صلاة الفجر أو بعد صلاة العصر فإنه يقضيها لعموم الحديث الآنف الذكر . أما إذا تركها متعمداً حتى خرج وقتها فإن القول الراجح أنها لا تقضى لأن ذلك لا يفيد .
وليعلم أن العلماء اختلفوا فيما إذا وجد سبب صلاة في وقت النهي هل يجوز فعلها أم لا ؟
والصحيح أنه يجوز فعل ذوات الأسباب في أوقات النهي ، فإذا دخلت المسجد بعد صلاة الفجر فصلي ركعتين ، وإذا دخلت المسجد بعد صلاة العصر فصلي ركعتين ، وإذا دخلت المسجد قبيل الزوال فصل ركعتين ، وهكذا كل نفل وجد سببه في أوقات النهي فإنه يفعل ولا نهي عنه ، هذا هو القول الراجح من أقوال أهل العلم ، ويكون النهي عن الصلاة في أوقات النهي مخصوصاً بالنوافل المطلقة التي ليس لها سبب ، ووجه ذلك أي وجه ترجيح هذا القول أن صلاة ذوات الأسباب جاءت عامة مقيدة بأسبابها فمتى وجد السبب جاز فعل الصلاة في أي وقت كان ، وتكون ذوات الأسباب مخصصة لعموم النهي كما أن في بعض أحاديث النهي ما يدل على أن ذوات الأسباب لا تدخل فيه حيث جاء في بعض ألفاظه : لا تتحروا الصلاة وهذا يدل على أن ما فعل لسبب فلا بأس به لأن ذلك ليس تحرياً للصلاة في هذه الأوقات . Whoever sleeps through a prayer or forgets it, let him pray it when he remembers it. There is no expiation for it except that. And he recited His saying, the Exalted: "And establish prayer for My remembrance." They said that if making up is obligatory for one who has an excuse due to sleep or forgetfulness, then making up is even more obligatory for one who has no excuse. And others among the scholars held that making up does not benefit if a person intentionally leaves off prayer until its time passes. He must repent to Allah and increase in righteous deeds, and making up is not prescribed for him, because a worship act tied to a specific time is not performed before it or after it. If he performs it before its time or after it without an excuse, he has performed an act that is not in accordance with the command of Allah and His Messenger. And every act that is not in accordance with the command of Allah and His Messenger is invalid and rejected, based on the saying of the Prophet (peace and blessings be upon him): "Whoever does an act that is not in accordance with our command, it is rejected," meaning rejected upon him. Based on this, it is not prescribed for you, O questioner, to make up what has passed of your prayers, because an act that does not benefit and is not required by the Shari'ah, leaving it off is the benefit. So rest your soul and increase in righteous deeds, for good deeds erase bad ones. As for his saying: "Should I make it up after Fajr and 'Asr?" We say: Yes, the obligatory prayer is made up after Fajr and after 'Asr, based on the generality of the saying of the Prophet (peace and blessings be upon him): "Whoever sleeps through a prayer or forgets it, let him pray it when he remembers it." If a person sleeps through an obligatory prayer or forgets it, or prays while in a state of ritual impurity out of forgetfulness or ignorance, and then remembers that after the Fajr prayer or after the 'Asr prayer, he makes it up, based on the generality of the aforementioned hadith. But if he left it off intentionally until its time passed, the stronger opinion is that it is not made up, because that does not benefit. Let it be known that the scholars differed regarding whether, if a cause for prayer is found in a time of prohibition, is it permissible to perform it or not? The correct view is that it is permissible to perform prayers with causes in times of prohibition. So if you enter the mosque after the Fajr prayer, you pray two rak'ahs. If you enter the mosque after the 'Asr prayer, you pray two rak'ahs. If you enter the mosque before the sun reaches its zenith, you pray two rak'ahs. And so on, every voluntary prayer whose cause is found in times of prohibition is performed, and there is no prohibition against it. This is the stronger opinion among the opinions of the scholars. And the prohibition of prayer in times of prohibition is specific to absolute voluntary prayers that have no cause. The reason for this, meaning the reason for preferring this opinion, is that prayers with causes came as general, restricted by their causes. So whenever the cause is found, it is permissible to perform the prayer at any time. And prayers with causes specify the generality of the prohibition, just as in some of the hadiths of prohibition there is what indicates that prayers with causes do not fall under it, where it came in some of its wordings: "Do not aim for prayer." This indicates that what is done for a cause is fine, because that is not aiming for prayer in these times.