Questions & Answers

From the conditions of salaah, is to perform salaah in its prescribed times as Allah says: "Indeed salaah is prescribed for the believer's at a specific time." (an Nisa verse 103).

The entering of morning prayer is established when the true break of dawn is witnessed by the naked eye, or by a trustworthy person informing him, or by calculation or by set times for salaah that were calculated according to the movement of the sun. Thus the muathin should check the time and then make athaan.

Precedence is given to the sighting of the break of dawn, if it was not sighted or there were no signs of the break of dawn then a condition of salaah was not found thus he did not fulfill the Fajr salaah.

Shaykh Muhammad bin saalih Al uthaymen (may Allah have mercy upon him) was asked: "If a person prays ten minutes or less before the prayer time, for example, knowing that he did not know that the time had passed, is his prayer invalidated and does he have to repeat it after knowing that he did not follow the time or not?"

He replied: "The prayer that he prayed before its' time does not count as an obligatory prayer, because Allah the Almighty says: 'Indeed, prayer has been decreed upon the believers a decree of specified times.' Based on this, whoever prays a prayer before its time, his prayer does not count as an obligatory prayer, but it is considered a voluntary prayer, meaning that he will be rewarded for it with the reward of a voluntary prayer, and he must repeat the prayer after the time begins."

In conclusion, the person should advice the relevant authorities with knowledge, and bring it to their attention. If the problem persist he then prays with them as a voluntary prayer and then performs the salaah of Fajr with his family at home.

From the conditions of salaah, is to perform salaah in its prescribed times as Allah says: "Indeed salaah is prescribed for the believer's at a specific time." (an Nisa verse 103).

The entering of morning prayer is established when the true break of dawn is witnessed by the naked eye, or by a trustworthy person informing him, or by calculation or by set times for salaah that were calculated according to the movement of the sun. Thus the muathin should check the time and then make athaan.

Precedence is given to the sighting of the break of dawn, if it was not sighted or there were no signs of the break of dawn then a condition of salaah was not found thus he did not fulfill the Fajr salaah.

Shaykh Muhammad bin saalih Al uthaymen (may Allah have mercy upon him) was asked: "If a person prays ten minutes or less before the prayer time, for example, knowing that he did not know that the time had passed, is his prayer invalidated and does he have to repeat it after knowing that he did not follow the time or not?"

He replied: "The prayer that he prayed before its' time does not count as an obligatory prayer, because Allah the Almighty says: 'Indeed, prayer has been decreed upon the believers a decree of specified times.' Based on this, whoever prays a prayer before its time, his prayer does not count as an obligatory prayer, but it is considered a voluntary prayer, meaning that he will be rewarded for it with the reward of a voluntary prayer, and he must repeat the prayer after the time begins."

In conclusion, the person should advice the relevant authorities with knowledge, and bring it to their attention. If the problem persist he then prays with them as a voluntary prayer and then performs the salaah of Fajr with his family at home.

Making dua after the obligatory prayers is indeed from the sunnah of the Prophet (صلى الله عليه وسلم), but it should be done individually, not in congregation.

The Sunnah Practice:
The Prophet (صلى الله عليه وسلم) would regularly make dhikr and dua after completing his prayers. This includes:
- Saying "Astaghfirullah" three times
- Saying "Allahumma antas-salamu wa minkas-salamu, tabarakta ya dhal-jalali wal-ikram"
- Reciting Ayat al-Kursi
- Saying Subhanallah (33 times), Alhamdulillah (33 times), Allahu Akbar (34 times)
- Making personal dua

Individual vs. Congregational Dua:
Individual dua after prayer is sunnah and recommended. Each person should make their own dua quietly.

Congregational dua (where the imam makes dua aloud and everyone says "Ameen") after the obligatory prayers is not from the established sunnah and can be considered bid'ah (innovation) if done regularly.

Shaykh Ibn Baz (rahimahullah) said: "It is prescribed for the Muslim to remember Allah after the prayer with the adhkar that are reported from the Prophet (صلى الله عليه وسلم), and there is nothing wrong with making dua after that, but it should be done individually, not in congregation."

Exception: Congregational dua may be acceptable occasionally for specific needs (like seeking rain, during calamities, etc.) but should not become a regular practice after every prayer.

Making dua after the obligatory prayers is indeed from the sunnah of the Prophet (صلى الله عليه وسلم), but it should be done individually, not in congregation.

The Sunnah Practice:
The Prophet (صلى الله عليه وسلم) would regularly make dhikr and dua after completing his prayers. This includes:
- Saying "Astaghfirullah" three times
- Saying "Allahumma antas-salamu wa minkas-salamu, tabarakta ya dhal-jalali wal-ikram"
- Reciting Ayat al-Kursi
- Saying Subhanallah (33 times), Alhamdulillah (33 times), Allahu Akbar (34 times)
- Making personal dua

Individual vs. Congregational Dua:
Individual dua after prayer is sunnah and recommended. Each person should make their own dua quietly.

Congregational dua (where the imam makes dua aloud and everyone says "Ameen") after the obligatory prayers is not from the established sunnah and can be considered bid'ah (innovation) if done regularly.

Shaykh Ibn Baz (rahimahullah) said: "It is prescribed for the Muslim to remember Allah after the prayer with the adhkar that are reported from the Prophet (صلى الله عليه وسلم), and there is nothing wrong with making dua after that, but it should be done individually, not in congregation."

Exception: Congregational dua may be acceptable occasionally for specific needs (like seeking rain, during calamities, etc.) but should not become a regular practice after every prayer.

Wiping over socks during wudu is a concession (rukhsah) from Allah that makes worship easier. However, there are specific conditions that must be met:

Conditions for wiping over socks:
1. Put them on while in a state of purity: You must have valid wudu when putting on the socks
2. The socks must be pure (tahir): Free from najasah (impurities)
3. They must cover the area that needs to be washed: At least up to the ankles
4. They should be thick enough: That water doesn't easily seep through to the skin
5. They should stay on the foot: Not easily slip off during normal walking

Duration of wiping:
- For a resident (non-traveler): 24 hours (one day and night)
- For a traveler: 72 hours (three days and nights)

The time starts counting from the first time you wipe over them after breaking wudu.

How to wipe:
Pass wet hands over the top surface of both socks, from the toes toward the leg. It's not necessary to wipe the bottom or sides of the socks.

When wiping becomes invalid:
- The time limit expires
- The socks are removed
- Janabah (major impurity) occurs - requiring ghusl
- The socks become torn in a way that exposes the foot

Evidence: Al-Mughirah ibn Shu'bah (رضي الله عنه) reported: "I was with the Prophet (صلى الله عليه وسلم) and he performed wudu and wiped over his khuff (leather socks)." [Bukhari & Muslim]

Wiping over socks during wudu is a concession (rukhsah) from Allah that makes worship easier. However, there are specific conditions that must be met:

Conditions for wiping over socks:
1. Put them on while in a state of purity: You must have valid wudu when putting on the socks
2. The socks must be pure (tahir): Free from najasah (impurities)
3. They must cover the area that needs to be washed: At least up to the ankles
4. They should be thick enough: That water doesn't easily seep through to the skin
5. They should stay on the foot: Not easily slip off during normal walking

Duration of wiping:
- For a resident (non-traveler): 24 hours (one day and night)
- For a traveler: 72 hours (three days and nights)

The time starts counting from the first time you wipe over them after breaking wudu.

How to wipe:
Pass wet hands over the top surface of both socks, from the toes toward the leg. It's not necessary to wipe the bottom or sides of the socks.

When wiping becomes invalid:
- The time limit expires
- The socks are removed
- Janabah (major impurity) occurs - requiring ghusl
- The socks become torn in a way that exposes the foot

Evidence: Al-Mughirah ibn Shu'bah (رضي الله عنه) reported: "I was with the Prophet (صلى الله عليه وسلم) and he performed wudu and wiped over his khuff (leather socks)." [Bukhari & Muslim]

Combining prayers is a concession allowed in specific circumstances mentioned in the Sunnah. It should not be done merely for convenience.

Legitimate reasons for combining prayers:

1. Travel (Safar):
During travel that qualifies for shortening prayers (approximately 80km or more), you may combine:
- Dhuhr and Asr together
- Maghrib and Isha together
This can be done by advancing the later prayer or delaying the earlier one.

2. Rain and severe weather:
When there is heavy rain, snow, or severe weather that makes it difficult to attend the mosque for each prayer separately.

3. Illness:
When a person is seriously ill and finds it extremely difficult to perform each prayer at its designated time.

4. Genuine hardship:
Situations that cause real difficulty, such as:
- Medical procedures or hospital stays
- Emergency situations
- Situations where leaving would cause significant harm or loss

What is NOT a valid reason:
- Regular work schedule
- School or university classes
- Social events or entertainment
- General convenience or laziness
- Traffic or normal daily activities

Evidence: Ibn Abbas (رضي الله عنهما) reported: "The Messenger of Allah (صلى الله عليه وسلم) combined Dhuhr and Asr, and Maghrib and Isha in Madinah without fear or rain." When asked why, he said: "He did not want to cause hardship for his ummah." [Muslim]

Shaykh Ibn Uthaymeen (rahimahullah) said: "Combining prayers should only be done when there is a genuine need. The basic principle is that each prayer should be performed at its designated time."

Combining prayers is a concession allowed in specific circumstances mentioned in the Sunnah. It should not be done merely for convenience.

Legitimate reasons for combining prayers:

1. Travel (Safar):
During travel that qualifies for shortening prayers (approximately 80km or more), you may combine:
- Dhuhr and Asr together
- Maghrib and Isha together
This can be done by advancing the later prayer or delaying the earlier one.

2. Rain and severe weather:
When there is heavy rain, snow, or severe weather that makes it difficult to attend the mosque for each prayer separately.

3. Illness:
When a person is seriously ill and finds it extremely difficult to perform each prayer at its designated time.

4. Genuine hardship:
Situations that cause real difficulty, such as:
- Medical procedures or hospital stays
- Emergency situations
- Situations where leaving would cause significant harm or loss

What is NOT a valid reason:
- Regular work schedule
- School or university classes
- Social events or entertainment
- General convenience or laziness
- Traffic or normal daily activities

Evidence: Ibn Abbas (رضي الله عنهما) reported: "The Messenger of Allah (صلى الله عليه وسلم) combined Dhuhr and Asr, and Maghrib and Isha in Madinah without fear or rain." When asked why, he said: "He did not want to cause hardship for his ummah." [Muslim]

Shaykh Ibn Uthaymeen (rahimahullah) said: "Combining prayers should only be done when there is a genuine need. The basic principle is that each prayer should be performed at its designated time."