Mu' meneen Brothers and Sisters,

As Salaam Aleikum wa Rahmatullahi wa Barakatuh. (May Allah's Peace, Mercy and Blessings be upon all of you)

One of our brothers/sisters has asked this question:

Aslamualaikum!

Aik namaz ko do hison main qaza kar saktay hain? Jaisay Isha main farz aur witr qaza krty hain tou alag alag kr lain? Qasar namaz kaisy party hain aur kab party hain yani kitna lamba safar ho to parhain? Miqdar kitni ho raka'at ki? Azan sunay begair namaz parhna kaisa aur agar azan guzar jaye tou khud audio sun k parh lain?Huzoor aley salat O wassalam nay Quran e Pak hifz kia tha? Janazay main jitnay loug hon sab ko mun se parna chahyiy zarurى haai? Warna mayyat k sath ziadati hai? Gimme answers with references please

thankyou

Allah Hafiz

(There may be some grammatical and spelling errors in the above statement. The forum does not change anything from questions, comments and statements received from our readers for circulation in confidentiality.)

Answer:

Qasr shortened Prayers

In the name of Allah, We praise Him, seek His help and ask for His forgiveness. Whoever Allah guides none can misguide, and whoever He allows to fall astray, none can guide them aright. We bear witness that there is none worthy of worship but Allah Alone, and we bear witness that Muhammad (saws) is His slave-servant and the seal of His Messengers.

Your Question: ….Aik namaz ko do hison main qaza kar saktay hain? Jaisay Isha main farz aur witr qaza krty hain tou alag alag kr lain?

(Translation: Is it permissible for one to offer one prayer ‘qadha’ in two parts? Like one offers the ‘fard’ of Isha and witr ‘qadha’ in two separate parts?)

Beloved Sister, we sincerely apologize as we are absolutely unable to understand this particular question….we kindly request you to either rephrase this above question or clarify what exactly you wish to ask….and if Allah helps us, we shall strive to the best of our ability to address your question in light of the guidance of the Quran and the Sunnah, Insha Allah.

As regards the ‘qada’ or delaying of prayers beyond their prescribed times, Shariah Law dictates that unless and until one is unconscious, or insane, or unintentionally slept through a prayer time, or completely forgot and the prayer time elapsed….it is absolutely obligatory and duty unto the believer that he/she offer his/her prayer at its due and appointed time. Intentionally delaying one’s prayers beyond its prescribed and stipulated time is not even an option in Islam!

Allah says in the Holy Quran Chapter 4 Surah Nisaa verse 103:

Indeed the Salaat is a prescribed duty that should be performed by the believers at (their) appointed times.

Dear and beloved sister in Islam, such is the importance and significance of offering one’s prayers-on-time in Islam that Allah Subhanah Commands and Demands that the believers offer their prayers on time even during times of war, fear, extreme illness, etc.,

Allah Says in the Holy Quran Chapter 4 Surah Nisa 102:

102 When thou (O Prophet (saws)) are with them (during war) and stand to lead them in prayer, let one party of them stand up (in prayer) with thee taking their arms with them: when they finish their prostrations let them take their positions in the rear and let the other party come up which hath not yet prayed and let them pray with thee taking all precautions and bearing arms.

Allah Says in the Holy Quran Chapter 2 Surah Baqarah verses 238-239:

238 Guard strictly your prayers, especially the middle (Asr) prayer and stand before Allah in a devout (frame of mind).

239 If ye fear (an enemy), pray on foot or riding (as may be most convenient); but when ye are in security celebrate Allah's Praises in the manner He has taught you which ye knew not (before).

Beloved sister in Islam to intentionally miss, or neglect, or delay one’s obligatory prayers beyond its appointed time, without an absolutely valid and genuine reason, is not even an option in Islam, and would be absolutely unacceptable, impermissible and a grave sin in the Sight of the Lord.

Allah Says in the Holy Quran Chapter 107 Surah Al-Maun verses 4-5:

4 So woe to the worshippers

5 Who are neglectful of their prayers

Your Question: Qasar namaz kaisy party hain aur kab party hain yani kitna lamba safar ho to parhain?
(Translation: How to offer ‘qasr’ (shortened) prayers? And when can it be offered? How long should the travel be for one to enable to offer ‘qasr’ prayers?)

Allah Says in the Holy Quran Chapter 4 Surah Nisaa verses 101-102:

101 When ye travel through the earth there is no blame on you if ye shorten your prayers.

Dear and Beloved Sister in Islam, to make the observance of the deen easy, the Lord Most Merciful has permitted the believers, men and women, to shorten their prayers when they are on travel as stated in the above Verse of Surah Nisaa.

There are several authentic narrations that the Messenger of Allah (saws) would shorten his prayers whenever he (saws) was on a journey. According to authentic tradition the Prophet (saws) did not stay out of Madinah for a period longer than 20 days at any one stretch where he (saws) did indeed shorten his prayers, the eminent scholars and jurists in Islam have differed on exactly how many days one may offer shortened prayers when one is on a journey, depending on which hadith they use as their evidence for their opinion.

Some of the scholars have said four days, while others have allowed ten, fourteen, nineteen or twenty days, while others have even said six months and others have said that regardless of the time, as long as one has no intention to settle down in that place, he may shorten his prayers as long as he does not return to his place of residence! Each of the eminent scholars have given their evidence from the Sunnah or tradition of the Messenger of Allah (saws) and of his noble companions, thus regardless of which school or thought one prefers over the other, as long as one has evidence from the Sunnah, it would be deemed acceptable in Shariah.

Aishah says: "One who does not put down his provision is to shorten the salah."

Ibn al-Mundhir states in his Ishraf: "The people of knowledge are in agreement that a traveler may perform ‘qasr’ (shortened) prayers as long as he does not intend to stay (permanently) in a place.’

Fiqh-us-Sunnah Fiqh 2.112

Hafs ibn 'Ubaidullah says: "Hadrat Anas ibn Malik (r.a.) stayed in ash-Sham for two years and he prayed the salah of a traveler (Qasr).” Hadrat Anas (r.a.) relates: "The companions of the Prophet (saws) stayed in Ram Hurmuz for seven months and they shortened their salah." Al-Hassan reports: "I stayed with 'Abdurrahman ibn Samurah (r.a.) for two years in Kabul, and he shortened his salah but he did not combine the salah." Ibrahim says: "We resided in Rai for a year or more and in Sijistan for two years . . . [and we prayed qasr].’

Fiqh-us-Sunnah Fiqh 2.110

Topic: The distance one must travel before shortening one's prayer

The conclusion from the Qur'anic verse is that any traveling, be it long or short, which falls within the linguistic definition of the word "travel" would suffice to shorten one's salah.

There are several reports in the authentic and established Sunnah that if the Messenger of Allah (saws) traveled a distance of only three miles, he (saws) would shorten his prayers; while other reports attributed to the Companions of the Prophet (saws) of the stature of Ibn Abbas (r.a.) and Ibn Umar (r.a.) are of the opinion that one is to shorten their prayers if their journey is beyond two or three camel days ride, or approximately 85-90 miles.

Yahya ibn Yazid said: "I asked Anas ibn Malik (r.a.) about shortening the prayer, and he said: 'The Messenger of Allah (saws) would pray two rakat (shortened prayer) if he (saws) had traveled a distance of one ‘farshakh’ (or appx three miles)."'

Related by Ahmad, Muslim, Abu Dawud, and al-Baihaqi.

Abu Sa'id al-Khudri (r.a.) said: "If the Prophet (r.a.) traveled a distance of one ‘farsakh’ (appx three miles), he (saws) would shorten his prayer."

Related by Sa'id ibn Mansur, and by al-Hafiz ibn Hajar.

Because the modes and forms of travel has evolved since the time of the Prophet (saws), the vast majority of the scholars today are of the opinion that one may shorten their prayers anytime one falls within the linguistic definition of the term ‘travel’ or ‘journey’, or where one intends to travel beyond the city or town one normally resides in. And Allah Alone Knows Best.

Your Question: Miqdar kitni ho raka'at ki?

(Translation: What is the number of rakahs to be prayed during ‘qasr’ or shortened prayers?)

The ‘fajr’ and the ‘magrib’ obligatory prayers are to be prayed in full; the only prayers which are shortened when one is eligible to offer them ‘qasr’ or shortened are the obligatory ‘dhuhr’, ‘asr’, and the ‘isha’ prayers which are normally prayed as four-rakahs, but during ‘qasr’ they are to be offered as only two-rakah prayers.

Your Question: Azan sunay begair namaz parhna kaisa aur agar azan guzar jaye tou khud audio sun k parh lain?

(Translation: Can one offer prayers without listening to the ‘adhaan’? And if the ‘adhaan’ has already been announced (and one does not offer their prayers immediately) can one later listen to the audio declaration of the ‘adhaan’ and offer their prayers?)

The Messenger of Allah (saws) always prayed his ‘fard’ or obligatory prayers in congregation, thus the ‘Adhaan’ was announced by the caller to prayer, and after the appointed time when the believers had gathered in the mosques, the ‘Iqaamah’ was announced, and the believers would stand in the rows and make themselves available for prayers. Thus the absolute majority of the scholars are unanimous in their opinion that it is obligatory to announce the ‘adhaan’ and the ‘iqama’ when praying in congregation.

The main reason and wisdom behind the declaration of the ‘adhaan’ aloud is to make aware to the believers that the time of offering the prayer has begun. If one is praying alone, it is not obligatory for him to give the ‘adhaan’ or the ‘iqaamah’ before one starts ones prayer. If one has heard the ‘adhaan’ being called from the mosques, or if one is sure the time of prayer has approached, they may simply make the intention and start their prayer. But if one praying alone, for any reason declares the ‘adhaan’ or the ‘iqaamah’, there is absolutely no harm and will not effect the validity of his prayers in any way.

But whenever there are two or more believers gathered at any place and they intend to offer their prayers in congregation; then it would be best and preferred if they announce the ‘adhaan’, then the ‘iqaamah’, and only then start their prayer in congregation.

Your Question: Huzoor aley salat O wassalam nay Quran e Pak hifz kia tha?

(Translation: Did the Noble Prophet (saws) memorize the Quran by heart?)

Allah Says in the Holy Quran Chapter 26 Surah Shuaraa verses 192-195:

192 Verily this (The Glorious Quran) is a Revelation from the Lord of the Worlds:

193 With it came down the Spirit of Faith and Truth (Hadrat Jibrael (a.s.))

194 To thy heart and mind (O Prophet (saws)), that thou mayest admonish

195 In the perspicuous Arabic tongue.

Allah Says in the Holy Quran Chapter 25 Surah Furqaan verse 32:

32 Those who reject Faith say: "Why is not the Quran revealed to him (the Prophet (saws)) all at once?" Thus (is the Quran revealed so) that We may strengthen thy heart thereby, and We have rehearsed it (the Quran) to thee (O Prophet (saws)) in slow well-arranged stages gradually.

Allah Says in the Holy Quran Chapter 75 Surah Qayamah verses 16-18:

16 (O Prophet (saws)) Move not thy tongue concerning the (Quran), to make haste therewith.

17 It is for Us to collect it (the Quran) and to promulgate it:

18 But when We have promulgated it, follow thou its recital (as promulgated):

Allah Says in the Holy Quran Chapter 2 Surah Baqarah verse 97:

97 ….for he (Hadrat Jibrael (a.s.)) brings down the (Revelations of the Quran) to thy (Prophet’s (saws)) heart by Allah's Will; a confirmation of what went before it, and guidance and glad tidings for those who believe.

Without an iota of a doubt, and Allah Subhanah Himself confirms and declares that the Glorious Quran was absolutely secured in the heart and in the memory of the Noble Prophet (saws).

Your Question: Janazay main jitnay loug hon sab ko mun se parna chahyiy zarurى haai? Warna

ayyat k sath ziadati hai?

(Translation: During the funeral prayers, it is obligatory for all those who are gathered to pray with their mouths….otherwise it would be injustice done to the deceased?)

To the best of our knowledge there is absolutely nothing in the authentic and established Sunnah which states that the prayers and the supplications the believers make for their deceased believing brethren during the funeral prayers must be offered aloud, or it would be injustice towards the deceased.

Except for the ‘imam’ leading the congregational funeral prayer who is required to announce the ‘takbeers’ and the ‘tasleems’ aloud, the believers offering their prayers behind should offer their prayers and make their supplications in a relatively ‘quiet’ mode.

Allah says in the Holy Quran Chapter 2 Surah Baqarah verse 186:

And if My servants ask you, O Prophet, concerning Me, tell them that I am quite near to them. I hear and answer the prayer of the suppliant, when he calls on Me. So let them respond to My call and believe in Me. (Convey this to them), perhaps they may be guided aright!

The prayer or supplications one makes upon their believing deceased loved ones is neither for the deceased to hear, nor the people who are alive to hear….but the prayers and the supplications of the believers are and should always be addressed to their Lord Most High Alone….and the All-Hearing, All-Knowing Lord can hear one’s prayers and supplications whether they are said aloud, in silence, or even directly from one’s very hearts!

Whatever written of Truth and benefit is only due to Allah’s Assistance and Guidance, and whatever of error is of me alone. Allah Alone Knows Best and He is the Only Source of Strength.

Your brother and well wisher in Islam,

Burhan