Shortening and Combining of Prayers
Article Assembled By Mallam Abba Abana, Kubwa, Abuja,
Nigeria
http://variousislamicdawadocuments.blogspot.com
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emails:gonidamgamiri@yahoo.com; abba.abana@gmail.com
July 9th 2022 CE (Dhul Hajj, 10th 1443
AH)
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بِسْمِ اللهِ الرَّحْمنِ الرَّحِيم
Bismillah Walhamdulillah Was Salaatu
Was Salaam 'ala Rasulillah. As-Salaam Alaikum WA-Rahmatullahi Wa-Barakatuhu.
Praise be
to Allaah; we seek His help and His forgiveness. We seek refuge with Allaah
from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides
will never be led astray, and whomsoever Allaah leaves astray, no one can
guide. I bear witness that there is no god but Allaah, and I bear witness that
Muhammad (ﷺ)
is His slave and Messenger.
وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا
لِيَعۡبُدُونِ (٥٦)
I have only created Jinns
and men, that they may serve Me. (Holy Quran chapter 51.56)
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ
ٱتَّقُواْ ٱللَّهَ وَلۡتَنظُرۡ نَفۡسٌ۬ مَّا قَدَّمَتۡ لِغَدٍ۬ۖ وَٱتَّقُواْ
ٱللَّهَۚ إِنَّ ٱللَّهَ خَبِيرُۢ بِمَا تَعۡمَلُونَ (١٨)
O ye who
believe! Fear Allah and let every soul look to what (provision) he has sent
forth for the morrow. Yea, fear Allah: for Allah is well-acquainted with (all)
that ye do[1].
فَوَيۡلٌ۬
لِّلَّذِينَ يَكۡتُبُونَ ٱلۡكِتَـٰبَ بِأَيۡدِيہِمۡ ثُمَّ يَقُولُونَ هَـٰذَا مِنۡ
عِندِ ٱللَّهِ لِيَشۡتَرُواْ بِهِۦ ثَمَنً۬ا قَلِيلاً۬ۖ فَوَيۡلٌ۬ لَّهُم مِّمَّا
ڪَتَبَتۡ أَيۡدِيهِمۡ وَوَيۡلٌ۬ لَّهُم مِّمَّا يَكۡسِبُونَ (٧٩)
Woe,
then, to those who write the book with their hands and then say: This is from
Allah, so that they may take for it a small price; therefore woe to them for
what their hands have written and woe to them for what they earn[2].
لِّلَّهِ مَا فِى
ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِۗ وَإِن تُبۡدُواْ مَا فِىٓ أَنفُسِڪُمۡ أَوۡ
تُخۡفُوهُ يُحَاسِبۡكُم بِهِ ٱللَّهُۖ فَيَغۡفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن
يَشَآءُۗ وَٱللَّهُ عَلَىٰ ڪُلِّ شَىۡءٍ۬ قَدِيرٌ (٢٨٤)
Whatever
is in the heavens and whatever is in the earth is Allah's; and whether you
manifest what is in your minds or hide it, Allah will call you to account
according to it; then He will forgive whom He pleases and chastise whom He
pleases, and Allah has power over all things[3].
إِنَّمَآ أَمۡوَٲلُكُمۡ
وَأَوۡلَـٰدُكُمۡ فِتۡنَةٌ۬ۚ وَٱللَّهُ عِندَهُ ۥۤ أَجۡرٌ عَظِيمٌ۬ (١٥)
Your
riches and your children may be but a trial: but in the Presence of Allah is
the highest Reward[4].
Preamble
This article is logically centered on recurrent
joining of two Fard payers during raining seasons particularly Magrib and
Isha’i in Abuja [Nigeria] in few Masjids while others Masjid decline combining
except when rain physically started hammering while Magrib is ongoing. Thus,
carried out little exploration to reflect at least few Hadith and Fatwas to
back up.
a)
What
are the reasons for which prayers may be put together?
b)
Is
it permissible to combine prayers in the mosque because of heavy dust, mud, and
wind, similar to rain, knowing that dust could be more harmful than rain?
c)
Is
it permissible to join Zuhr and ‘Asr prayers, or Maghrib and ‘Isha’, when it is
raining?
d)
Is
putting prayers together in the case of snow permissible?
1.0
Joining Prayers Because Of Rain[5]
There
is a concession allowing Maghrib and ‘Isha’ prayers to be joined at the time of
Maghrib, with one Adhaan and Iqaamah for each of them, when there is rain that soaks people’s clothes, when going back
to the mosque for ‘Isha’ will cause hardship. This is according to the more
correct of the two scholarly opinions.
Similarly it is permissible to join them when it is very muddy, according to the correct scholarly view, so as to avoid hardship and difficulty.
Allaah says (interpretation of the meaning):
وَجَـٰهِدُواْ فِى ٱللَّهِ حَقَّ
جِهَادِهِۦۚ هُوَ ٱجۡتَبَٮٰكُمۡ
وَمَا جَعَلَ عَلَيۡكُمۡ فِى ٱلدِّينِ
“and has not laid upon you in religion
any hardship” [holy Quran chapter al-Hajj 22:78]
(٢٨٥) لَا
يُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا وُسۡعَهَاۚ لَهَا
“Allaah burdens not a person beyond his
scope” [holy Quran chapter al-Baqarah 2:286]
Abaan ibn ‘Uthmaan (may Allaah be pleased with him) joined Maghrib and ‘Isha’
on rainy nights, when there was a group of senior scholars from among the
Taabi’een, and it is not known that any of them objected, so that meant there
was consensus.
That was mentioned by Ibn Qudaamah in al-Mughni. It is also allowed for a
person who is very sick to join Zuhr and ‘Asr at the time of either of them,
depending on what is easier for him, and he can join Maghrib and ‘Isha’
likewise, so as to avoid hardship[6].
If it is asked: can we join prayers because of rain in the mosque or at home?
The answer is:
What is prescribed is for the people who pray in the mosque to join their
prayers if there is a reason that justifies joining them, such as rain, so as to attain the reward of praying in congregation
whilst also being kind to the people.
This is what it says in the saheeh ahaadeeth.
With regard to joining the prayers at home for the reason mentioned, that is
not permissible because it is not narrated in Sharee’ah and there is no excuse
that would permit joining the prayers[7].
2.0
Combining Thuhr [Zuhr] and ‘Asr
Combining Thuhr and ‘Asr prayers because
of rain is a controversial issue among the jurists. The view we adopt here
in Islamweb[8]
is that this is permissible but it is not permissible for a person who prays
individually to combine two prayers because of rain, because the Sharee’ah
permitted combining two prayers due to rain for the difficulty of going to the
mosque twice in a rainy weather, and out of urging to observe the prayers in
congregation. However, this reason which permits combining the prayers is not
available in regard to an individual person because he is not praying in
congregation, and there is no difficulty for him since he will pray
individually. Therefore, you were wrong in combining the prayer individually
(on your own) and you are obliged to make it up.
3.0
Combining the Jumu‘ah (i.e. Friday) and ‘Asr prayers
According to the Shaafi‘i school of
Fiqh, combining the Jumu‘ah (i.e. Friday) and ‘Asr prayers at the earlier time
due to rain is permissible. However, this is impermissible according to the Hanbali and Maaliki schools of Fiqh. In
addition, they are of the opinion that it is impermissible to combine the Thuhr
and ‘Asr prayers due to rain except in travel.
In Al-Mudawwanah, Sahnoon said: "I said to Ibn Al-Qaasim, 'Is it
permissible to combine the Thuhr and ‘Asr prayers due to mud and rain when one
is not traveling just as it is permissible to combine the Maghrib and ‘Ishaa’
prayers according to Maalik?' He said, 'Maalik said that it is impermissible to
combine the Thuhr and ‘Asr prayers if not in travel and we do not view this to
be the same as Maghrib and ‘Ishaa’.'"
In Al-Mughni, Ibn Qudaamah said: "Combining the Thuhr and ‘Asr prayers
(due to rain) is impermissible."
In Al-Majmoo’, An-Nawawi said: "Combining the Jumu‘ah and ‘Asr prayers due
to rain is permissible."
The Shaafi‘i scholar, Al-Bujayrimi said: "When there is rain, it is
permissible for a resident to combine prayers as in travel, even if they are
Jumu‘ah and ‘Asr (at the time of the first)."
This means that disallowing combining
the Thuhr and ‘Asr prayers or Jumu‘ah and ‘Asr prayers is not an opinion specific to Saudi scholars.
Rather, it is the opinion of Hanbali and Maaliki scholars. It is also the
opinion of Hanafi scholars based on their principle of disallowing the
combining of prayers except in ‘Arafah
and Muzdalifah[9].
4.0
Congregational Prayer When It Is Raining or Snowing[10]
The people who live far from the mosque
and face difficulties when coming to it are not obliged to attend the Friday
prayer or the congregational prayer when it is raining or snowing. However, if
they endeavoured to attend and did attend, then they should perform the Friday
prayer and the congregational prayer, and the person who prevented them from
doing so was mistaken.
The evidence that they are not obliged to attend during rain or snow is that
Al-Bukhari and Muslim reported that 'Abdullaah Ibn 'Abbaas told the person who
calls Athaan (the call for prayer) "After saying, 'Ash-hadu allaa ilaaha illa
Allaah, ‘Ash-hadu anna Muhammadan rasoolu Allaah' (I bear witness that
none has the right to be worshipped but Allaah, I bear witness that Muhammad is
His slave and Messenger) do not say 'Hayyi 'ala as-salah, (come for the prayer)
but say 'Salloo Fee Buyootikum' (pray in your homes)." (The man
did so). But the people disliked it. Ibn 'Abbaas said: "It was done by one
who was much better than I (i.e. the Prophet (ﷺ)). No doubt, the Friday prayer is
compulsory but I dislike that you face difficulty by walking in mud and
slush."
An-Nawawi said: 'This narration is evidence that the Friday prayer is not
obligatory when there is rain and the like; this is the opinion of our School
[Shaafi'ee], and the view of other Schools of jurisprudence, with the exception
of the School of Maalik .'
As regards the people who live next to the mosque and who are not harmed by
snow or rain fall when they come to the mosque, then they are obliged to attend
and perform the Friday prayer and the congregational prayers in the mosque
because they have no sound excuse for not attending.
If we presume that the man in charge of the mosque prevents people from coming
to the mosque or refuses that the Friday prayer be held in it, then it is
permissible to hold the Friday prayer at another suitable place and it is not
an obligation to obey him in this matter. For more benefit, please refer to Fatwa 82835 which clarifies that it is
not a condition to hold Friday prayer in the mosque.
As regards obeying him in permissible things, then you should do so as there is
a religious and worldly benefit in it for all of you, but you are not obliged
to obey him in the same way one would obey the Muslim leader or his deputy.
5.0
Ruling on Combining Prayers because of Wind, Mud and Dust[11]
Combining
prayers because of strong wind and mud is a matter of disagreement amongst
scholars, because this exemption is granted in case of rain.
Therefore, Maliki and Hanbali scholars have included other factors causing
hardship similar to rain. As for the Shafi scholars, they have limited this
exemption to rain, because their methodology rests on avoiding expansion in
exemptions.
However,
Hanafi scholars don`t permit combining prayers under any condition. The
view of both Maliki and Shafi schools of thought-permissibility of joining prayers
for a reason other than rain-is limited to Maghrib and Ishaa` prayers.
They have also added other conditions to mud and strong wind in order
for the combining to become permissible. In one saying, the Hanbalis permitted
combining prayers because of strong wind and darkness.
Thus, there should be wind, darkness and cold, but if there is only wind or only
cold then the combining isn`t permissible.
Ibn Qhod-damah says in {Al-Moghni, 2/302}, "As for the strong wind on the
dark cold night, there are two views:
First: It is permissible to combine
prayers. Al-Amidi stated, this is the more correct opinion, and it is that of
Omar Bin AbdulAziz, because strong wind, cold weather, and darkness are also
valid excuses for not going to Friday and congregational prayers.
Second: It isn`t permissible, because
hardship caused by mud, wind and cold is lighter than that caused by rain.
Therefore, it is wrong, here, to take rain as a point of analogy. Maliki
scholars said that there should be both mud and darkness in order for combining
Maghrib and Isha` to become permissible."
It
is stated in {Mokhtasar Khaleel, p. 44}, "In every mosque, it is
permissible to combine only Maghrib and Isha` in case there is rain or mud and
darkness. No matter what the case may be, combining prayers, because of rain or
strong wind and coldness, is an exemption granted to whoever faces difficulty
going to the mosque under such weather conditions."
We
recommend that prayer performers follow the Imam`s decision in this regard
since he is the one who will be held liable for the validity of their prayer.
If the Imam decides not to combine prayers and the praying person is
harmed by coming to the mosque, then the latter is allowed to pray at home. He
could also bear the hardship of coming to the mosque to receive the reward of
the congregation.
The permissibility of praying at home in case of heavy rain and difficulty to
get to the mosque is indicated by many authentic narrations.
For example, Jabir reported: "We set out with the Messenger of Allah ((ﷺ) ) on a journey
when it began to rain. Upon this he said: He who desires may pray in his
dwelling."{Muslim}.
As for combining prayers because of dust, scholars haven`t permitted that,
because it rarely happens[12].
6.0
Cases In Which It Is Permissible To Put Prayers Together, and the Ruling on
Putting Prayers Together Because Of Snow
The Sunnah indicates that it is permissible to put Maghrib and ‘Isha’ together
because of rain.
Muslim (705) narrated from Sa‘eed ibn
Jubayr that Ibn ‘Abbaas (may Allah be pleased with him) said: The Messenger of
Allah (blessings and peace of Allah be upon him) put together Zuhr and ‘Asr,
and Maghrib and ‘Isha’, in Madinah when there was no fear and no rain. I said
to Ibn ‘Abbaas: Why did he do that? He said: So that his Ummah would not be
subjected to hardship.
It is permissible to put prayers together because of snowfall, by analogy with
rain.
It says in Kashf al-Qinaa‘: And it is permissible to put Maghrib and ‘Isha’
together, but not Zuhr and ‘Asr, because of snow and hail, because they come
under the same ruling as rain.
And it is permissible to put Maghrib and ‘Isha’ together because of ice,
because the weather will be very cold.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said with regard to putting
prayers together because of hail: It is not permissible except on condition
that the hail be accompanied by cold winds that could harm people, or if it is
accompanied by snow, because when snow falls it undoubtedly causes trouble. In
that case, it is permissible to put prayers together.
It should be noted that the Hanbali madhhab is the most easy-going madhhab
concerning excuses that make it permissible to put prayers together. We will
list these excuses here, so as to for the readers benefit.
Al-Bahooti (may Allah have mercy on him)
said in Kashshaaf al-Qinaa‘ (2/5):
Chapter on putting prayers together…
It is permissible to put Zuhr and ‘Asr
together at the time of either of them, and to put Maghrib and ‘Isha’ together
at the time of either of them. These four are the prayers that can be put
together: Zuhr and ‘Asr, and Maghrib and ‘Isha’, at the time of either of them,
either the first or the second.
7.0 Excuses that make it permissible
to put together Zuhr and ‘Asr, and Maghrib and ‘Isha’.
That may be done in eight cases:
1. For the traveller for whom it is permissible to shorten the four-rak‘ah
prayers, so long as his journey is not makrooh (disliked) or haraam
(prohibited).
2. For one who is sick, for whom not putting prayers together will cause hardship and
toil. It is proven that it is permissible to put prayers together for
the woman
who is suffering from istihaadah (irregular bleeding), which is a kind of
sickness. Ahmad argued that sickness is more difficult than travel, and
he was treated with cupping after the sun set, then he ate supper, then he put
the prayers together.
3. For one who is breastfeeding, because of the difficulty caused by a great deal of
impurity (najaasah). That is, it is difficult to purify it for every
prayer. Abu’l-Ma‘aali said: She is like one who is sick.
4. One
who is unable to purify himself with water or to do tayammum for every prayer,
because putting prayers together was permitted for one who is
travelling and one who is sick because of difficulty, and the one who is unable
to purify himself for every prayer comes under the same ruling as them.
5. One who is unable to work out the time, such as one who is blind
and one who is underground, as referred to by Ahmad; he mentioned it in
ar-Ri‘aayah.
6. One who is suffering from istihaadah and others who come under
the same ruling, such as one who is incontinent and constantly passes urine or emits
madhiy, or suffers constant nosebleeds, and the like. That is because
of what is mentioned in the hadith of Hamnah, when she consulted the Prophet
(blessings and peace of Allah be upon him) about istihaadah, and he said: “If
you are able to delay Zuhr and bring ‘Asr forward, then do ghusl and pray Zuhr
and ‘Asr together, and then delay Maghrib and bring ‘Isha’ forward, then do
ghusl and offer the two prayers together, then do that.” Narrated by Ahmad and
Abu Dawood, and by at-Tirmidhi who classed it as saheeh. The one who is suffering
from urinary incontinence and the like comes under the same ruling.
7 and 8. One who has work or an excuse that makes it permissible not to pray
Jumu‘ah and prayers in congregation, such as one who fears for his life or his
wealth.
These excuses make it permissible to put together Zuhr and ‘Asr, and
Maghrib and ‘Isha’[13].
There are other excuses that make it permissible to put together Maghrib and
‘Isha’ in particular.
There are six of these, which he
explained as follows:
It is permissible to put together Maghrib and ‘Isha’ in the event of rain that
soaks one’s clothes, or soaks one’s shoes or body, and which causes hardship.
Al-Bukhaari narrated with his isnaad that the Prophet (blessings and peace of
Allah be upon him) put together Maghrib and ‘Isha’ on a rainy night. Abu Bakr,
‘Umar and ‘Uthmaan did likewise. But it is not permissible to put prayers
together because of drizzle, or because of light rain that does not soak one’s
clothes, according to our madhhab, because that does not cause hardship.
It is permissible to put together Maghrib and ‘Isha’, but not Zuhr and ‘Asr, in
the event of snow and hail, because they come under the same ruling as rain.
It is permissible to put together Maghrib and ‘Isha’ in the event of ice
because the weather will be very cold, and in the case of mud and intense cold
wind.
Ahmad said in the report of al-Maymooni:
Ibn ‘Umar would put prayers together on a cold night. And he added in
al-Madhhab and al-Mustaw‘ab and al-Kaafi: If it was dark. Al-Qaadi said: And if
there is any mention of him not attending prayer in congregation because of the
cold, there should be added: or when it is muddy, because the hardship caused by
cold is not greater than the hardship caused by mud. This is indicated by the
report of Ibn ‘Abbaas which says that the Prophet (blessings and peace of Allah
be upon him) put prayers together in Madinah when there was no fear and no
rain, and there is no way to understand this report except meaning that there
was mud. That is, assuming there was no sickness [that would prevent him from
attending the prayer]. al-Qaadi said: This is more likely to be the case, and
is better than understanding it to mean that there was no excuse at all and it
is better than suggesting that this ruling is abrogated. So it is permissible
to put prayers together in the case of these excuses, even for one who prays in
his house or who prays in his local mosque under the arcade, or for one who is
staying in the mosque, and the like, such as the one between whose house and
the mosque there are only a few steps, even if he will not be harmed except a
little. That is because in the case of a general concession, it makes no
difference whether hardship is present or not, as in the case of travel. Rather
this is limited to putting Maghrib and ‘Isha’ together because the reports only
speak of this case, and the hardship involved is greater as these prayers are
offered when it is dark, and the hardship of travel is because of travelling
and the fear of having no travelling companions. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) thought it more likely to
be the case that one may put Zuhr and ‘Asr together too in such situations, if
hardship is involved.
He (may Allah have mercy on him) said: The correct view regarding this issue is
that it is permissible to put Zuhr and ‘Asr together too in such situations,
just as it is permissible to put Maghrib and ‘Isha’ together. The reason for
that is hardship. If there is hardship, whether by night or by day, it is
permissible to put prayers together[14].
End quote from ash-Sharh al-Mumti‘ (4/393).
And he (may Allah have mercy on him) said: If it is intensely cold, with wind
that is harmful to people, then it is permissible to put together Zuhr and
‘Asr, and Maghrib and ‘Isha’, because of the proven report in Saheeh Muslim
from ‘Abdullah ibn ‘Abbaas (may Allah have mercy on him), according to which
the Prophet (blessings and peace of Allah be upon him) put prayers together in
Madinah when there was no fear and no rain. They said to Ibn ‘Abbaas: What was
the aim behind that? He said: He did not want his ummah to be subjected to
hardship. This indicates that the wisdom behind permitting putting the prayers
together is to relieve the Muslims of hardship, otherwise it would not be
permissible to put prayers together. The hardship in the case of cold is only
when it is accompanied by cold winds. If there is no wind, then a person can
protect himself against the cold by wearing layers of clothing, and he will not
be harmed by the cold. Hence if someone were to ask us: Is it permissible to
put prayers together just because it is very cold? We would say: It is not
permissible, unless the cold is accompanied by a cold wind that harms people,
or if it is accompanied by snow, because when snow falls it undoubtedly causes
trouble. In that case, it is permissible to put prayers together. But if
someone puts prayers together just because it is cold, this is not a legitimate
excuse to allow him to put the prayers together. Whoever puts two prayers
together for no legitimate reason is sinning and the prayer that he puts
together with the earlier prayer is not valid and does not count; rather he
must repeat it. If he puts them together at the time of the later prayer, then
the first prayer is not offered at its time, so he is sinning by doing that. I
wanted to point out this issue, because some people told me that they put
prayers together two nights ago because of the cold, without there being any
wind that harms people, and this is not permissible for them[15].
8.0
Does weather forecasting come under the heading of astrology or claiming to
know the unseen?
Forecasting
the weather does not come under the heading of astrology or claiming to have
knowledge of the unseen, rather it is based on physical evidence and
experience, and study of the natural laws established by Allaah. The same
applies to knowing the times of solar and lunar eclipses, or when there are
likely to be strong winds and rainfall[16].
It says in Fataawa al-Lajnah al-Daa’imah: The time of solar and lunar eclipses
may be known from calculating the movements of heavenly bodies, from which it
may also be known whether the eclipse will be total or partial. There is
nothing strange about that, because this is not a matter of the unseen for
everyone, rather it is only “unseen” for those who have no knowledge of
astronomy and it is not “unseen” for those who have knowledge of this science.
That does not mean that solar and lunar eclipses are not among the signs of
Allaah with which He instils fear in His slaves so as to bring them back to
their Lord and to obedience to Him.
It also says:
Forecasting the weather and predicting strong winds and storms or saying where
clouds are expected to form or where rain is likely to fall is based on
knowledge of the natural laws of Allaah. One who has experience of these laws
may say what he expects to happen, without certain knowledge, on the basis of
scientific theories or common experience, so he expects that and predicts it on
the basis of likelihood, not certain knowledge, and he gets it right sometimes
and gets it wrong sometimes[17].
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: The one who speaks
of that which may be worked out by calculations is not a fortune-teller at all,
because there is no element of fortune-telling in that which may be worked out
by calculations. If a person predicts a solar or lunar eclipse, this is not
fortune-telling because it is worked out by calculations. If he says that the
sun will set at a 20-degree angle at such and such a time, this is not
knowledge of the unseen, because it is something that may be worked out by
calculations, and predicting something that can be worked out by calculation,
even if it is in the future, is not regarded as being knowledge of the unseen,
or fortune-telling.
Is twenty-four hour weather reporting such as we have now fortune-telling?
The answer is no, because it is also based on scientific data which is
describing climatic conditions, because climatic conditions have to do with
precise measurements that are known to them. Thus they may predict that certain
conditions are likely to produce rain or not. That is like the primitive
predication that we make when we see clouds forming, and thunder and lightning
and thick clouds, and we say: “It is going to rain soon.”
What matters is that what points to physical phenomena is not knowledge of the
unseen, even if some of the common folk think that these things are matters of
the unseen and say that believing in them is like believing in fortune-telling[18].
See al-Fataawa al-Kubra by Shaykh
al-Islam Ibn Taymiyah (4/424) with regard to the knowledge of astronomers
about the times of solar and lunar eclipses, the beginning of spring and
winter, and other matters that may be known by means of calculations and are
not matters of the unseen.
We advocate that prayer performers
[Ummah] follow the qualified Imam`s decision in this regard since he is the one
who will be held liable for the validity of their prayer even though modern
technology on weather forecasts exists side by side for further guidance.
And
Allaah knows best.
Sources
Fataawa
al-Lajnah al-Daa’imah li’l-Buhoot al-‘Ilmiyyah wa’l-Ifta’, 8/135.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’, 8/134.
Fatwa No: 117728
Fatwa No: 43176
Fatwa No: 92708
Fatwa Number: 3489
An-Nawawi`s {Shareh An-Nawawi Ala-Muslim, 5/207}.
Islam Q&A 147381
Liqa’ al-Baab al-Maftooh (18/1).
Islam Q and A 31172
[1] (Holy Quran chapter 59.18)
[2] Holy Qur'an Chapter Surah Al-Baqara 2, Verse 79
[3] Holy Qur'an Chapter Surah Al-Baqara 2, Verse 284
[4] Holy Qur'an Chapter Surah 64 .15
[5] Ref. Islam Q and A 31172
[6] Fataawa al-Lajnah al-Daa’imah li’l-Buhoot
al-‘Ilmiyyah wa’l-Ifta’, 8/135.
[7] Fataawa al-Lajnah al-Daa’imah li’l-Buhooth
al-‘Ilmiyyah wa’l-Ifta’, 8/134.
[8] [8] Fatwa No: 117728
[9] Fatwa No: 43176
[10] Fatwa No: 92708
[11] Fatwa Number: 3489
[12] Kindly refer to An-Nawawi`s {Shareh An-Nawawi
Ala-Muslim, 5/207}.
[13] Source: Islam Q&A 147381
[14] Ash-Sharh
al-Mumti‘ (4/393).
[15] End quote from Liqa’ al-Baab al-Maftooh (18/1).
[16] Source: Islam
Q&A 83837
[17] End quote from
Fataawa al-Lajnah al-Daa’imah.
[18] End quote from
al-Qawl al-Mufeed Sharh Kitaab al-Tawheed.
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