Dar al-Ifta Ahl al-Sunnah
Mufti Abu Muhammad Ali Asghar Attari Madani
1. Friday prayer for a person that has a missed prayer and must maintain order (i.e. ṣāḥib al-tartīb)
Q: What do the noble scholars say concerning the following?
If a person who must maintain order in making up missed prayers will miss the JumuꜤah prayer if he engages in making up a missed prayer, and he is unable to attend JumuꜤah elsewhere, what should he do? Although there is still time to offer Ẓuhr, the congregational JumuꜤah prayer will be missed. Should he offer the JumuꜤah prayer first or the missed prayer?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
A: In the scenario mentioned, the person will make up the missed prayer and then offer Ẓuhr in place of JumuꜤah prayer. The detail concerning this is as follows. If a person who must offer prayers in order remembers a missed prayer at the time of the Friday prayer, and if he engaged in the missed prayer, he would miss the congregation of JumuꜤah but the time of Ẓuhr would remain, it will be necessary for him to offer his missed prayer first and then offer Ẓuhr in place of JumuꜤah. However, if the scenario is such that the time of Ẓuhr would also end, then it is agreed upon that he will offer JumuꜤah and pray the missed prayer after it. If the situation is such that he would be able to complete his missed prayer and then also join the imam in the JumuꜤah prayer, then by consensus, he will offer the missed prayer first and pray the JumuꜤah prayer after it.
It is stated in Bahār-e-SharīꜤat:
If the Fajr prayer is missed on Friday and one is able to offer Fajr and join the JumuꜤah prayer as well, it is obligatory to offer Fajr first, even if the sermon is taking place. If JumuꜤah will be missed, but Ẓuhr time will remain, Fajr prayer must still be offered first and then Ẓuhr. If the JumuꜤah prayer will be missed and Ẓuhr time will also end, one should offer JumuꜤah and then Fajr. In this scenario, the order does not apply.[1]
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
2. Kissing the fingers prior to wiping the head in ablution
Q: What do the noble scholars say concerning the following: Some people, prior to wiping their heads, place water on their hands and kiss their fingers. Some even touch their eyes and then use the same moisture to wipe their heads. Is wiping the head in this manner correct?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
A: There are two possibilities to the scenario mentioned in the question. In relation to the first scenario, because the hands must be wet for wiping the head, it will suffice to wipe the head using the moisture remaining on the hands after washing the limbs in wudu or due to wetting the hands anew.
Now, if someone touched their Ꜥimāmah with that wet hand or passed it over any part of the body which is washed during ablution before wiping the head, the wiping of the head will be valid if wetness remains on the hand, and the former actions will not have any effect on this wiping.
The second scenario is where a person wipes over his leather socks with the wetness of the hand. In this situation, because a farḍ is being fulfilled, that same wetness cannot be utilised for wiping the head.
In summary, if a person kisses his fingers after wetting his hand and touches his eyes, this falls within the first scenario. Wiping the head now will be valid if wetness remains on his hand.
However, it should be noted that kissing the fingers and touching the eyes prior to wiping the head is neither established from Islamic law, nor is there any worldly benefit in it. Such an action is vain, and it is necessary to avoid frivolous actions.[2]
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
3. Clarification of a Hadith about ablution
Q: What do the noble scholars say concerning the following: I read a post which cited a Hadith from Sunan Ibn Mājah that the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, “The one who does not have ablution, his prayer is not valid, and the one who does not recite بسم اللہ does not have ablution.” Is there such a Hadith? Moreover, will the ablution not be valid in such a scenario?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
A: The noble Hadith mentioned in the question is present in Sunan Ibn Mājah. However, it does not mean that the ablution of the one who did not recite بسم اللہ when performing it is invalid, rather the meaning of this noble Hadith is that the ablution of the one who does not mention Allah’s name is imperfect and deficient, i.e. one does not receive all its blessings. This clarification is found in another Hadith also.
It is better to recite بسم اللہ before ablution, but to mention the name of Allah in general is an emphasised Sunnah. If someone intentionally forms a habit of not mentioning Allah’s name before ablution, he will be sinful. However, if another dhikr is mentioned at this point, the Sunnah will be fulfilled.[3]
The Hadith of Ibn Mājah states:
لا صلاة لمن لا وضوء له ولا وضوء لمن لم يذكر اسم الله عليه
“There is no prayer for the one who does not have ablution, and there is no ablution for the one who does not mention the name of Allah upon it.”[4]
Regarding the lesser reward for not mentioning the name of Allah Almighty in ablution, Imam al-Bayhaqī رَحْمَةُ الـلّٰـهِ عَلَيْه relates the following narration in al-Sunan al-Kubrā:
من توضا وذكر اسم الله على وضوئه كان طهورا لجسده، ومن توضا ولم يذكر اسم الله على وضوئه كان طهورا لاعضائه
“Whoever performed ablution and mentioned the name of Allah upon his ablution, it will be purification for his body. Whoever performed ablution and did not mention the name of Allah upon his ablution, it will be purification for his limbs.”[5]
Regarding the Hadith of Sunan Ibn Mājah, it is stated in Mirˈāt al-Manājīḥ:
Here, perfection is being negated, i.e. whoever does not recite بسم اللہ when commencing ablution, his ablution will not be perfect. This is similar to how it is mentioned in a Hadith that there is no prayer for the person living near the masjid except inside the masjid. The meaning is that the prayer is not flawless. Allah Almighty has stated, “When you intend to stand up for salah, wash your faces, and your hands...” However, there, the condition of بسم اللہ is not mentioned. Furthermore, in the third chapter, the Hadith of Sayyidunā Abū Hurayrah, Sayyidunā Ibn MasꜤūd and Sayyidunā Ibn ꜤUmar رَضِىَ الـلّٰـهُ عَـنْهُم is mentioned which illustrates that whoever recites بسم اللہ at the start of ablution, his whole body is purified, and whoever does not recite it, only his limbs washed in ablution are purified.[6]
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
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