The Ruling on Performing Obligatory and Voluntary Prayers in the Times of Prohibition
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Question:
What is the ruling on performing obligatory or voluntary prayers in the times when prayer is prohibited? And what is the authenticity of the hadith of 'Umar, in which he said, "I prayed 'Asr when the sun had not yet set," and the Messenger of Allah (peace and blessings be upon him) said to him:Sahih al-Bukhari 3911, and then he performed ablution after Maghrib and prayed 'Asr?
Answer:
There is a detailed ruling regarding prayer in the times of prohibition:
As for purely voluntary prayers, it is not permissible to perform them in the times of prohibition: after 'Asr until the sun sets, after Fajr until the sun rises, and when the sun is standing at its zenith. The prohibition of this is established in the mass-transmitted hadiths from the Messenger of Allah (peace and blessings be upon him).
As for prayers that have a specific cause, such as the prayer of tawaf in Makkah, the greeting prayer of the mosque, and the eclipse prayer, there is scholarly disagreement regarding them. The correct view is that they are permissible; prayers with a cause are permissible in the times of prohibition. This is based on the authentic, general hadiths regarding this, and his statement (peace and blessings be upon him):Mishkat al-Masabih 1045, and his statement (peace and blessings be upon him) regarding the eclipse: meaning: the eclipse, Sahih Muslim 907a, and he did not restrict this to a specific time over another. This indicates that the eclipse prayer is permissible to perform in the times of prohibition, such as 'Asr. The hadith: Sahih al-Bukhari 1167 is also general, according to the correct view.
As for the hadith you referred to, it is not as you described. On the Day of the Trench, 'Umar said, "I did not pray 'Asr until the sun was about to set." The Prophet (peace and blessings be upon him) said:, meaning he himself. He did not say, "You did not pray it." The Prophet said, "I did not pray it," meaning the Prophet (peace and blessings be upon him). Then they performed ablution and prayed 'Asr after the sun had set, and then they prayed Maghrib afterwards. This was on the Day of the Trench, regarding the obligatory prayer.
The scholars used this as evidence, and some scholars agreed that if the fighting becomes intense and the battle heats up, and it is not possible for the fighters to pray, it is permissible to delay the prayer from its time until it is performed in a valid manner. The Prophet (peace and blessings be upon him) and his Companions, on some days of the battle with the Khawarij, were not able to pray 'Asr until the sun had set, or until it was about to set. They delayed it because of their preoccupation with fighting the enemies of Allah. This indicates that the correct view is that if dire necessity calls for it, the prayer may be delayed, even if the time passes.
Some scholars said that this occurred before the legislation of the prayer of fear. The correct view is that it was not before it, but after it. Even if we assume it was before it, the consensus takes precedence over abrogation. The prayer of fear is performed where possible, and if it is not possible to perform it, it is permissible to delay it for a pressing need or dire necessity, as the Prophet (peace and blessings be upon him) did on the Day of the Trench.
It is established in the hadith of Anas (may Allah be pleased with him) that the Companions, when fighting the Persians, conquered Tustar at the break of dawn. Some of the people were at the gates, some on the walls, and some had entered the town, so they were unable to perform the Fajr prayer until the time of Duha. Anas (may Allah be pleased with him) said: "I would not like to have so much and so much for it"; because they delayed it for a legitimate religious excuse and dire necessity, namely that they were at the gates of the town and on its walls, and the fighting was ongoing between them and the enemy, so they were not able to pray at that time.
In conclusion, it is permissible, according to the correct view, to delay the prayer from its time during war and jihad with the enemies if the prayer of fear cannot be performed.
What is the ruling on performing obligatory or voluntary prayers in the times when prayer is prohibited? And what is the authenticity of the hadith of 'Umar, in which he said, "I prayed 'Asr when the sun had not yet set," and the Messenger of Allah (peace and blessings be upon him) said to him:
By Allah except Whom none has the right to be worshipped
والله الذي لا إله إلا هو، إنَّك لم تُصلِّ، قم فصلِّAnswer:
There is a detailed ruling regarding prayer in the times of prohibition:
As for purely voluntary prayers, it is not permissible to perform them in the times of prohibition: after 'Asr until the sun sets, after Fajr until the sun rises, and when the sun is standing at its zenith. The prohibition of this is established in the mass-transmitted hadiths from the Messenger of Allah (peace and blessings be upon him).
As for prayers that have a specific cause, such as the prayer of tawaf in Makkah, the greeting prayer of the mosque, and the eclipse prayer, there is scholarly disagreement regarding them. The correct view is that they are permissible; prayers with a cause are permissible in the times of prohibition. This is based on the authentic, general hadiths regarding this, and his statement (peace and blessings be upon him):
You descendants of ‘Abd Manaf must not prevent anyone who goes round this House and prays at any hour of the night or day he wishes.
يا بني عبد مناف، لا تمنعوا أحدًا طاف بهذا البيت وصلَّى أية ساعةٍ شاء، من ليلٍ أو نهارٍWhen you see that, pray and supplicate.
فإذا وجدتم ذلك فصلُّوا وادعواThe sun and moon are two signs from the signs of Allah. These two do not eclipse on account of the death of anyone or on account of the birth of anyone. So when you see that, remember Allah.
فإنَّهما آيتان من آيات الله، لا ينكسفان لموت أحدٍ ولا لحياته، فإذا رأيتم ذلك فافزعوا إلى الصلاة، فصلوا وادعواIf anyone of you enters a Mosque, he should not sit until he has offered a tworak` at prayer.
إذا دخل أحدُكم المسجد فلا يجلس حتى يُصلي ركعتينAs for the hadith you referred to, it is not as you described. On the Day of the Trench, 'Umar said, "I did not pray 'Asr until the sun was about to set." The Prophet (peace and blessings be upon him) said:
I did not pray it.
ما صليتُهاThe scholars used this as evidence, and some scholars agreed that if the fighting becomes intense and the battle heats up, and it is not possible for the fighters to pray, it is permissible to delay the prayer from its time until it is performed in a valid manner. The Prophet (peace and blessings be upon him) and his Companions, on some days of the battle with the Khawarij, were not able to pray 'Asr until the sun had set, or until it was about to set. They delayed it because of their preoccupation with fighting the enemies of Allah. This indicates that the correct view is that if dire necessity calls for it, the prayer may be delayed, even if the time passes.
Some scholars said that this occurred before the legislation of the prayer of fear. The correct view is that it was not before it, but after it. Even if we assume it was before it, the consensus takes precedence over abrogation. The prayer of fear is performed where possible, and if it is not possible to perform it, it is permissible to delay it for a pressing need or dire necessity, as the Prophet (peace and blessings be upon him) did on the Day of the Trench.
It is established in the hadith of Anas (may Allah be pleased with him) that the Companions, when fighting the Persians, conquered Tustar at the break of dawn. Some of the people were at the gates, some on the walls, and some had entered the town, so they were unable to perform the Fajr prayer until the time of Duha. Anas (may Allah be pleased with him) said: "I would not like to have so much and so much for it"; because they delayed it for a legitimate religious excuse and dire necessity, namely that they were at the gates of the town and on its walls, and the fighting was ongoing between them and the enemy, so they were not able to pray at that time.
In conclusion, it is permissible, according to the correct view, to delay the prayer from its time during war and jihad with the enemies if the prayer of fear cannot be performed.
Source
binbaz.org.sa
The Arabic text is copied verbatim from the original source, without any edits.