Discussion of the preceding matter with review.
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The Shaykh : Praise be to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and all his Companions. What do we say about delaying the prayer beyond its time? Muhammad
The questioner : ... .
The Shaykh : The issue is whether a person who leaves the prayer without an excuse until its time has passed, does his making up of it (qada') count as valid? We mentioned that the scholars have two positions on this, and we cited the evidence for each position. What remains for us is to answer the argument of those who analogize it to the case of one who left it with an excuse. All right.
The questioner : ... .
The Shaykh : Yes, we say that one who left it with an excuse, Allah has lifted the sin and blame from him, and it is established by the Shari'ah that he is commanded to make it up As for one who left it intentionally, he has no excuse, and the sin is upon him, and his prayer is performed in a forbidden manner, so it is not possible to analogize the forbidden act to the permissible act that is allowed. All right. When is it permissible to delay it beyond its time intentionally? Nasser
The questioner : If he intends to combine...
The Shaykh : Yes, if he intends to combine, for whom is it permissible to combine?
The questioner : Likewise ... .
The Shaykh : And also, according to the opinion of some scholars, in cases of severe fear such that one is unable to perform the prayer at all. All right, these are two. Yes.
The questioner : ... .
The Shaykh : The one occupied with the condition that he achieves, the condition that he achieves soon, and this is according to the madhhab. All right, these are three things. The evidence for the permissibility of delaying it for the one intending to combine is the second
The questioner : ... .
The Shaykh : In what?
The questioner : ... .
The Shaykh : There is no dispute. Yes, correct, no error. The error is that Ibn Rajab says in his commentary on al-Bukhari that this has no basis in the Sunnah, and that is correct; it has no basis. Everyone of whom we said they are disbelievers is equal in leaving the prayer or anything else. All right, we remain with the issue of the written contract, which will come, if Allah wills. The second position says the author: "until the time of the second prayer becomes narrow." We also mentioned a disagreement on this. Some scholars say "until the time of the second prayer becomes narrow," and this applies to the prayer that is combined with the one after it. As for what is not combined with the one after it, it is until its time becomes narrow, meaning the time of the first prayer that he left. Yes, and this has a point, but in my view, it is more correct to say that one does not become a disbeliever except by leaving the prayer. The hadithSunan Ibn Majah 1079Sahih (Darussalam) contains hadiths, but there is a consideration regarding their authenticity, that one who intentionally leaves one prayer has disavowed the covenant, or similar wording, but one does not feel very confident about them. As for what is in Muslim and in the Musnad of Imam Ahmad and the Sunan, it says: "So whoever leaves it, meaning the prayer, yes"
The questioner : ... .
The questioner : ... .
The Shaykh : The issue is whether a person who leaves the prayer without an excuse until its time has passed, does his making up of it (qada') count as valid? We mentioned that the scholars have two positions on this, and we cited the evidence for each position. What remains for us is to answer the argument of those who analogize it to the case of one who left it with an excuse. All right.
The questioner : ... .
The Shaykh : Yes, we say that one who left it with an excuse, Allah has lifted the sin and blame from him, and it is established by the Shari'ah that he is commanded to make it up
Whoever sleeps through a prayer or forgets it, let him pray it when he remembers it.
من نام عن صلاة أو نسيها فليصلها إذا ذكرهاThe questioner : If he intends to combine...
The Shaykh : Yes, if he intends to combine, for whom is it permissible to combine?
The questioner : Likewise ... .
The Shaykh : And also, according to the opinion of some scholars, in cases of severe fear such that one is unable to perform the prayer at all. All right, these are two. Yes.
The questioner : ... .
The Shaykh : The one occupied with the condition that he achieves, the condition that he achieves soon, and this is according to the madhhab. All right, these are three things. The evidence for the permissibility of delaying it for the one intending to combine is the second
The questioner : ... .
The Shaykh : In what?
The questioner : ... .
The Shaykh : There is no dispute. Yes, correct, no error. The error is that Ibn Rajab says in his commentary on al-Bukhari that this has no basis in the Sunnah, and that is correct; it has no basis. Everyone of whom we said they are disbelievers is equal in leaving the prayer or anything else. All right, we remain with the issue of the written contract, which will come, if Allah wills. The second position says the author: "until the time of the second prayer becomes narrow." We also mentioned a disagreement on this. Some scholars say "until the time of the second prayer becomes narrow," and this applies to the prayer that is combined with the one after it. As for what is not combined with the one after it, it is until its time becomes narrow, meaning the time of the first prayer that he left. Yes, and this has a point, but in my view, it is more correct to say that one does not become a disbeliever except by leaving the prayer. The hadith
The covenant that distinguishes between us and them is prayer; so whoever leaves it, he has committed Kufr.
العهد الذي بيننا وبينهم الصلاة فمن تركها فقد كفرThe questioner : ... .