بسم الله الرحمن الرحيم
الحمد لله رب العالمين
والصلاة والسلام على من بعث رحمة للعالمين
وعلى آله وصحبه والتابعين
والمقتدين على آثارهم إلى يوم الدين
Assalāmu alaykum Warahmatullāh Wabarakātuh
Beloved brothers and sisters in the Dīn. You are all welcome to this night’s session of the Halqah We ask Allāh to guide us and to make it beneficial to us all, Āmīn
We shall inshā Allāh take a continuation of the questions that are pending.
We say, and help from Allāh is sought:
QUESTION 1:
“Sir I want to know the ruling towards this action. I sent it to you through this place (your personal number) but I will resend. You couldn’t get to pray your magrib due whatever reason so you went to mosque during isha prayer, you joined the prayer with the intention of praying magrib at the 3rd rakah you waited to behind to read your atayah after which the congregation joined you on the sitting and you all say the Salam together. Please, what is the ruling towards this?”
ANSWER
Alhamdulillāh. Firstly, we apologize sincerely for the delay in answering your question
We ask Allah to guide us all and to make the task easy for us, āmīn. What is first obligatory upon you in this situation is to seek profound forgiveness from Allāh ta’ālā for delaying the Salāt beyond its time. Allāh has indeed mentioned to us that the Salāt must not be delayed beyond its time.
He – ta’ālā – said:
إِنَّ الصَّلَاةَ كَانَتْ عَلَى المُؤْمِنِينَ كِتَابًا مَوْقُوتًا {النساء:103}
“Indeed the Salāt is obligated on the Beleivers on specific times ordained.”
The Ulamā differed on the ruling of a one who is observing Maghrib to perform Salāt behind the one who is observing Ishā.
Some of the Fuqahā disallowed this and maintained that for the Salāt of a follower to be allowed behind an Imām, their intentions must be same. This is the official position of the Maliki School and some of the Imāms in the Hanbali school. The Shāfi’ī madhhab considered it permissible.
Imām An-Nawawī – rahimahullāh – said:
“Thus our School’ position is that the Salāt of Nafl (Voluntary) is accepted behind an Obligatory one, and an obligatory one behind the Voluntary. Likewise, an Obligatory one behind another obligatory one with same number of Raka’āt such as Dhuhr behind ‘Asr. Same, it is permissible to observe an obligatory Salāt behind another Obligatory Salāt that is shorter in its raka’āt. All of these are permissible without differences of opinions in our School.”
This was mentioned by him in the Majmū’
He also said:
“And if the number of Raka’āt of the follower is less such as the one who is observing Dhuhr behind four raka’āt Salāt or behind Maghrib. Or he observes Maghrib behind a four Raka’a, there are two positions mentioned by the Khurasānis in our School. The more correct of both, and which is the undisputed position of the Irāqis is its permissibility, just as its opposite. The second, mentioned by the Khurāsānis the sounder of which is its impermissibility.”
And the Shāfi’ī position is correct that it is permissible to make such Salāt. However, there is a Qā’idah in Fiqh that says:
الخروج من الخلاف مطلوب
“It is prescribed to avoid positions of differences of opinions”
Therefore, if you can avoid praying in such a manner, it is recommended by some Imāms
Now, if you have joined the Salāt in accordance to the most correct position, how would you observe the Salat.
First method: Observe three raka’āts with the Imām and on the third Raka’a, sit, make the Tashahhud and make the taslim while the Imām is on his fourth Raka’a
Then rise and make the niyya for Isha and join the last raka’a as your first raka’a for Isha.
Second Method: Observe three raka’āt then sit in the tashahhud position and wait for the Imām to observe the last raka’a and meet you in the sitting position. Then do the taslim together.
The two methods mentioned here were the verdicts of Imām Ash-Shāfi’ī, one of the positions of his student Imām Ahmad as was mentioned in Al-Insāf by Al-Mardāwī and the position and verdict of Shaykhu Al-Islam Ibn Taymiyyah – rahimahullāh.
An-Nawawī – rahimahullāh – said in Al-Majmū’:
“And if he intends to observe Subh behind the one who is observing Dhuhr and his own Salāt comes to completion, if he wills, he should wait in the Tashahhud position until the Imām finishes and join him in sitting and they could make the Salām together. This is better. Otherwise, he should intend differing with the Imām and thereby make the Taslīm. His differing here with the Imām does not void his Salāt. There is no difference of verdicts in this regard (in our school). This is because there is no possibility to allign (with the Imam here). This also applies in other similar situations.”
That said, there is nothing wrong in the way you observed your Salāt as you mentioned in the Question.
In this regard, I would like to draw attention to the Question we answered in the last Halqah which has to do with the Funny Salāt Question. A concern was raised by a brother on the possibility of the followers terminating their Salāt before the Imām
The statement of Imām An-Nawawī above settles that doubt, and Allāh knows best.
Question 2
” The other question is when you meant to prayer qasir but the imam prayed 4 rakahs instead of two. You joined the prayer at the second rakah, then you rise with them for the 3rd rakah after which you waited for the congregation to perform the last rakah then make Salam with them. Please, what’s the ruling towards this sir?”
Answer
Some of the Ulamā allow the manner you have mentioned.
But this position is weak, very weak because it is in opposition to the Sunnah of the Sahābah
Imām Muslim record in the Sahih from Nāfi’ who said:
“Ibn Umar, if he is on a journey, whenever he observes the Salāt with the Imām, he makes four Raka’āt but if he observes the Salāt alone, he observes two raka’āt” Likewise,
He recorded that Mūsā Ibn Salamata Al-Hudhalī said:
“I asked Ibn ‘Abbas, how do I observe the Salāt if I am in Makkah and I am not observing it behind the Imām? He said: two raka’āt, the Sunnah of Abu Al-Qāsim”
And Imām Ahmad recorded in the Musnad
From Ibn ‘Abbās that it was said to him:
“Why would the traveller observe two raka’āt while alone and then four raka’āt if he was following the resident?”
He answered: “that is the sunnah”
For this Hadīth and others saying similar, the Ulamā hold that as long as the traveler observed the Salāt behind the Resident, he must observe the full raka’āt. Regardless of the number of raka’āt he missed or met
Imām Ibn Qudāmah Al-Maqdisī – rahimahullāh – said:
‘And if he joins the Salāt of the resident while he is a traveller, he must complete it. The summary of this is that once the traveller joins the resident, he has to complete the number of raka’āt. This is regardless of whether he meets all of the Salāt, a single raka’a or part of it”
He also said:
“Al-Athram said: I asked Abū Abdillah on the traveller that prays behind the residents. He said: he is to observe four raka’āt.
“This is what is narrated from Ibn ‘Umar, Ibn ‘Abbas and some of the Tābi’īn. This is also the verdict of Ath-Thawrī, Al-Awzā’ī, Ash-Shāfi’ī, Abū Thawr and the People of Ra’ay”
The Abū ‘Abdillah he means here is Imām Ahmad – rahimahullāh. For this reason, you ought to have completed the Salāt with the Imām and then observe the raka’āt that you missed. We ask Allāh to grant us tawfīq and sound knowledge. Aameen.
Question 3
“As salamu Alaykum…Can I get a detailed explanation on the issue off entering masjid with shoe or to off it before entering… people term it as bid’ah to leave the shoe outside the masjid.”
Answer
Wa alaykum Salām Warahmatullāh Wabarakātuh
It is an established Sunnah of the Rasūl – salallāhu alayhi wasallam – to observe the Salāt in the Masjid with the shoes. But is is also established from him that he observed Salāt without the Shoes. For that reason, to claim that pulling off the shows before entering the Masjid is a bid’a is far fetched.
Had the claimer said that it is a bid’a to forbid people from entering the Masjid with shoes, he would have been inches closer to the truth. And it is known that these days, there are rugs and carpets in the Masjid that prevent people from entering into the a masjid with their shoes.
Therefore, to claim that removing the shoes before entering the Masjid is a bid’a does not at all look like the Fatwa of an ‘Ālim. And it goes against the Fatwa of the Ulamā of the era such as Shaykh Bin Bāz, Shaykh Uthaymin, Shaykh Fawzān, and many others.
Aside that, in societies where people are very particular about not entering the Masjid with the shoes, going against them could lead to fitnah and discord in the Muslim community.
It was narrated in the Maliki textbook: Mawābu Al-Jalīl the story of a mosque where such an incident led to fight and the killng of a soul
Allāhu A’alam.
Jazākumullāhu Khayran
Bārakallāhu fīkum
We shall stop here for now. We ask Allah for guidance and success
Āmīn
سبحانك اللهم وبحمدك أشهد ان لا اله الا الله استغفرك واتوب اليك
Assalāmu Alaykum Warahmatullāh Wabarakātuh
