He says: I woke up from my sleep in the Fajr time, performed wudu, and prayed Fajr. After the time of Dhuha, I noticed signs of wet dreams on my underwear, knowing that I had already prayed Fajr.
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The questioner : He says: I woke up from my sleep in the Fajr time, performed wudu, and prayed Fajr. After the time of Dhuha, I noticed signs of wet dreams on my underwear, knowing that I had already prayed Fajr. Do I have to repeat what I prayed after I learned of this? Please advise us, may Allah guide you to what is good and righteous for the Muslims?
The Shaykh : Yes, it is obligatory for you to make up the Fajr prayer that you prayed without ritual purity. It is also recommended for you to make up its sunnah. The Messenger of Allah (peace and blessings be upon him), when he missed the Fajr prayer because they slept through it, recited the rawatib and then prayed the obligatory prayer.
The questioner : Yes.
The Shaykh : Here is a matter on this occasion that we must be aware of: anyone who prays without ritual purity, whether without wudu or without ghusl, whether out of forgetfulness or ignorance, must make up the prayer he prayed without this purity. For example, if a person eats meat without knowing it is camel meat, then prays, and then it becomes clear to him after his prayer that it was camel meat, he must make up the prayer he prayed after eating the meat.
The questioner : Yes.
The Shaykh : Similarly, if a person forgets that he has broken his purity and prays, then remembers that he was in a state of ritual impurity when he prayed, he must make up the prayer he prayed without purity. This is regarding the purity from ritual impurity (hadath). As for purity from physical impurity (najasah), if a person is forgetful or ignorant, his prayer is valid and he does not have to repeat it. For example, a man prays and there is impurity in his garment, but he does not know about it until after his prayer is finished; his prayer is valid. Or another man has impurity in his garment and forgets to wash it, and prays in his garment. Then, after he prays, he remembers that he did not wash the impurity; his prayer is valid and he does not have to repeat it, because he distinguishes between purity from ritual impurity (hadath) and purity from physical impurity (khubth).
The questioner : Yes.
The Shaykh : Purity from ritual impurity (hadath) is from the category of performing what is commanded, which is a condition for the completion of worship.
The questioner : Yes.
The Shaykh : It is a positive, existential condition. As for purity from physical impurity (khubth), it is from the category of leaving what is prohibited, because it is a negative, non-existential condition; that is, its removal is required, not its presence. What is from the category of leaving what is prohibited is excused due to ignorance and forgetfulness.
The story of the Prophet (peace and blessings be upon him) removing his sandals during his prayer when Jibril informed him that there was harm in them is evidence for the establishment of this rule that we mentioned.
The questioner : Yes.
The Shaykh : This is the difference between performing what is commanded and leaving what is prohibited. When the Prophet (peace and blessings be upon him) was informed by Jibril that there was harm in his sandals, he removed them and continued his prayer without restarting it. This indicates that if a person is forgetful or ignorant regarding the performance of what is prohibited, there is no blame on him for it.
The questioner : Yes.
The Shaykh : Similarly, if a person remembers during his prayer that there is impurity in his garment, if he can remove this garment and continue his prayer, such as if he has other clothes on besides it, he should remove it, because it is the outermost of the garments, and continue his prayer. This is what is obligatory for him. If he cannot remove it because he has no other garment on, he must break off from his prayer, because his prayer is not valid if he becomes aware of the impurity while in the middle of it.
The questioner : Yes.
The Shaykh : Yes.
The questioner : Your phrase "from the category of performing what is commanded"—do you mean the person himself?
The Shaykh : No.
The questioner : The Muslim.
The Shaykh : No, what we meant by "performing what is commanded" is performing what is commanded to be done, meaning performing the thing that is commanded. For example, wudu is commanded; a person is commanded to perform wudu.
The questioner : Yes.
The Shaykh : There is wudu.
The questioner : Yes.
The Shaykh : But impurity on the body is not something he is commanded to bring into existence.
The questioner : Yes.
The Shaykh : He is commanded to leave this impurity.
The questioner : Yes.
The Shaykh : It is prohibited, and he is commanded to leave it.
The questioner : Yes.
The Shaykh : So his phrase "from the category of performing what is commanded" means performing what is commanded to be done. And his phrase "from the category of leaving what is prohibited" is clear.
The questioner : Yes.
The Shaykh : The prohibited.
The questioner : Yes, you have done well.
This message came from the sender H.S. from Makkah al-Mukarramah. In fact, we recently presented a message from the sender N. Abdul Hafiz Subhi, and both are similar, except that this one has a difference, which is the continuation of the habit. She says: I hope you will present my question to the honorable Shaykh who answers the questions that come to your successful program, Nur 'ala al-Darb. May Allah reward you with all good.
The Shaykh : Yes, it is obligatory for you to make up the Fajr prayer that you prayed without ritual purity. It is also recommended for you to make up its sunnah. The Messenger of Allah (peace and blessings be upon him), when he missed the Fajr prayer because they slept through it, recited the rawatib and then prayed the obligatory prayer.
The questioner : Yes.
The Shaykh : Here is a matter on this occasion that we must be aware of: anyone who prays without ritual purity, whether without wudu or without ghusl, whether out of forgetfulness or ignorance, must make up the prayer he prayed without this purity. For example, if a person eats meat without knowing it is camel meat, then prays, and then it becomes clear to him after his prayer that it was camel meat, he must make up the prayer he prayed after eating the meat.
The questioner : Yes.
The Shaykh : Similarly, if a person forgets that he has broken his purity and prays, then remembers that he was in a state of ritual impurity when he prayed, he must make up the prayer he prayed without purity. This is regarding the purity from ritual impurity (hadath). As for purity from physical impurity (najasah), if a person is forgetful or ignorant, his prayer is valid and he does not have to repeat it. For example, a man prays and there is impurity in his garment, but he does not know about it until after his prayer is finished; his prayer is valid. Or another man has impurity in his garment and forgets to wash it, and prays in his garment. Then, after he prays, he remembers that he did not wash the impurity; his prayer is valid and he does not have to repeat it, because he distinguishes between purity from ritual impurity (hadath) and purity from physical impurity (khubth).
The questioner : Yes.
The Shaykh : Purity from ritual impurity (hadath) is from the category of performing what is commanded, which is a condition for the completion of worship.
The questioner : Yes.
The Shaykh : It is a positive, existential condition. As for purity from physical impurity (khubth), it is from the category of leaving what is prohibited, because it is a negative, non-existential condition; that is, its removal is required, not its presence. What is from the category of leaving what is prohibited is excused due to ignorance and forgetfulness.
The story of the Prophet (peace and blessings be upon him) removing his sandals during his prayer when Jibril informed him that there was harm in them is evidence for the establishment of this rule that we mentioned.
The questioner : Yes.
The Shaykh : This is the difference between performing what is commanded and leaving what is prohibited. When the Prophet (peace and blessings be upon him) was informed by Jibril that there was harm in his sandals, he removed them and continued his prayer without restarting it. This indicates that if a person is forgetful or ignorant regarding the performance of what is prohibited, there is no blame on him for it.
The questioner : Yes.
The Shaykh : Similarly, if a person remembers during his prayer that there is impurity in his garment, if he can remove this garment and continue his prayer, such as if he has other clothes on besides it, he should remove it, because it is the outermost of the garments, and continue his prayer. This is what is obligatory for him. If he cannot remove it because he has no other garment on, he must break off from his prayer, because his prayer is not valid if he becomes aware of the impurity while in the middle of it.
The questioner : Yes.
The Shaykh : Yes.
The questioner : Your phrase "from the category of performing what is commanded"—do you mean the person himself?
The Shaykh : No.
The questioner : The Muslim.
The Shaykh : No, what we meant by "performing what is commanded" is performing what is commanded to be done, meaning performing the thing that is commanded. For example, wudu is commanded; a person is commanded to perform wudu.
The questioner : Yes.
The Shaykh : There is wudu.
The questioner : Yes.
The Shaykh : But impurity on the body is not something he is commanded to bring into existence.
The questioner : Yes.
The Shaykh : He is commanded to leave this impurity.
The questioner : Yes.
The Shaykh : It is prohibited, and he is commanded to leave it.
The questioner : Yes.
The Shaykh : So his phrase "from the category of performing what is commanded" means performing what is commanded to be done. And his phrase "from the category of leaving what is prohibited" is clear.
The questioner : Yes.
The Shaykh : The prohibited.
The questioner : Yes, you have done well.
This message came from the sender H.S. from Makkah al-Mukarramah. In fact, we recently presented a message from the sender N. Abdul Hafiz Subhi, and both are similar, except that this one has a difference, which is the continuation of the habit. She says: I hope you will present my question to the honorable Shaykh who answers the questions that come to your successful program, Nur 'ala al-Darb. May Allah reward you with all good.