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Resolutions of Iftaa' Board

Resolution No.(135): “Conditions for Combining two Prayers because of the Rain”

Date Added : 27-10-2015

  

Resolution No. (135), (15/2009): “Conditions for Combining two Prayers because of the Rain”

                         Date: 30/12/1430 AH, corresponding to 17/12/2009 AD.

 

All perfect praise be to Allah, The Lord of The Worlds; and may His blessings and peace be upon our Prophet Mohammad and upon all his family and companions.

During its fifth session held on the above date, the Board reviewed the question pertaining to combining two prayers because of the rain.

After thorough studying and deliberating, the Board decided what follows:

Performing Zuhr and Asir prayers together, and Maghrib and Isha prayers together in advance because of the rain is a concession in our Islamic Sharia. This is indicated by the Hadith of Ibn Abbas (May Allah be pleased with them) who said: “The Messenger of Allah (PBUH) observed the noon and afternoon prayers together, and the sunset and Isha' prayers together without being in a state of fear or in a state of journey.” {Muslim}.

Combining two prayers because of the rain has been verified on the authority of Ibn Abbas and Ibn Umar (May Allah be pleased with all of them), and this opinion is agreed upon by the majority of the scholars of the people of Sunnah: The Malikites, The Shafites and The Hanbalites.

In their books, these scholars have mentioned the conditions for combining two prayers, and they boil down to four:

1- Making the intention to combine the two prayers during the first prayer, and at the beginning of the second one. If the person forgot to do so, then he is allowed to make the intention at the beginning of the second prayer.

2- Rain fell at the beginning of the two prayers.

3- The rain wets the praying person`s clothes i.e. he faces hardship in going to the mosque because of it.

4- The two prayers are combined in congregation at the mosque.

Moreover, it is permissible to combine the Maghrib and Isha prayers because of darkness and mud, and because of snow, frost and violent cold wind.

However, if the aforementioned conditions or one of them was missing, then combining two prayers isn`t permissible, because when the reason behind the concession is missing or there is doubt about it, it is obligatory that each prayer is offered at its due time. Allah, The Almighty Says (what means): “When ye pass (Congregational) prayers, celebrate God’s praises, standing, sitting down, or lying down on your sides; but when ye are free from danger, set up Regular Prayers: For such prayers are enjoined on believers at stated times.” {An-Nisaa`/103}.

In addition, the Imam of the mosque is the one who enjoys the authority to rule that the conditions for combining the two prayers were met or not, and none of the prayer performers may make any objection. The Prophet (PBUH) said: "The Imam is to be followed.” {Agreed upon}. However, in case one of the prayer performers has an objection, then he should discuss it with the Imam in a polite and brotherly manner.

We hope that Imams of mosques seek the pleasure of Allah, not which of the prayer performers' desires as far as combining or not combining prayers is concerned. This is because they will be called to account for that on the Day of Judgment. The Prophet (PBUH) said: “The Imam is responsible.” {Abu Dawood and At-Tirmizi}. They should combine prayers once all the aforementioned conditions are met, if not, then each prayer should be performed on its specific time to be on the safe side. And Allah Knows Best.

 

                                      Chairperson of the Iftaa` Board, Grand Mufti of Jordan/Dr. Nooh al-Qhodat

                                               Vice Chairman of the Iftaa` Board/Dr. Ahmad Hilayel

                                                               Sheikh Abdulkareem Al-Khasawneh/ Member

                                                               Sheikh Sa`eid Hijjawi/ Member

                                                               Dr. Mohammad Khair al-Eesa/ Member

                                                               Judge Sari al-Ass`ad/ Member

                                                               Dr. Abdurahamn Ibbdah/ Member

                                                               Dr. Mohammad Okla/ Member

                                                               Dr. Abdunnasir Abulbasal/ Member

                                                               Dr. Mohammad Al-Khalayleh/Executive Secretary of the Board


 

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Summarized Fatawaa

What should someone do if they fasted for only 28 days in their country and then traveled to a place where Eid has already been declared?

If a person fasts in their country and then travels to another country where Eid has been declared, they must celebrate Eid with the people of that country.
● If their total fasts add up to 29 days, nothing is required of them.
● However, if they have only fasted 28 days, they must make up one day after Eid, because an Islamic month cannot be only 28 days.

Is a menstruating woman obliged to pray during menses, and should she make up missed prayers?

All perfect praise be to Allah, The Lord of The Worlds                                                                                                                                                                        A menstruating woman is prohibited from prayer during her menses, and she isn`t obliged to make up missed prayers. And Allah Knows Best.

Is it valid to share in the 'aqīqah by contributing a seventh share of a camel or cow?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
Yes, it is permissible. If a group of people jointly share in the slaughter of a camel or a cow on behalf of seven individuals, this is valid — regardless of whether all of them intend the 'aqīqah, or some intend the 'aqīqah, others the uḍḥiyyah, and others simply the purchase of meat. And Allah Almighty knows best.

What is the ruling on swearing an oath by the Prophet ﷺ, and does such an oath take effect according to Imām Aḥmad ibn Ḥanbal, requiring expiation upon its breach?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
Swearing an oath by a created being is disliked (makrūh) in our Shāfiʿī school. Shaykh al-Islām Imām al-Nawawī, may Allah have mercy upon him, states: "Swearing by a created being is disliked — such as swearing by the Prophet, the Kaʿbah, Jibrīl, the Companions, or the Prophet's family. Al-Shāfiʿī, may Allah have mercy upon him, said: 'I fear that swearing by other than Allah the Almighty may constitute an act of disobedience.' The scholars of the school explained this to mean: that is, something forbidden and sinful — indicating that he had some hesitation in the matter. Al-Imām stated: the established position of the school is that it is categorically not forbidden, but rather disliked. Furthermore, whoever swears by a created being, his oath does not take effect and no expiation (kaffārah) is required if he breaks it." [Rawḍat al-Ṭālibīn wa ʿUmdat al-Muftīn, Vol. 11/P.6]
According to the Ḥanbalī school, however, expiation becomes obligatory upon one who swears by our master the Prophet ﷺ and then breaks his oath. Imām al-Bahūtī al-Ḥanbalī, may Allah have mercy upon him, states: "No expiation is required for swearing by other than Allah the Almighty, even if the oath is broken — because expiation was made obligatory for swearing by Allah and His attributes, out of reverence for His names, and nothing else is equal to Him in this regard... except in the case of swearing by our Prophet Muḥammad ﷺ, for expiation becomes obligatory when one swears by him and then breaks the oath. This was explicitly stated in the narration of Abū Ṭālib, because he is one of the two conditions of the two testimonies of faith by which a disbeliever becomes a Muslim. Ibn ʿAqīl held the view that swearing by any of the other prophets, peace and blessings be upon them all, carries the same ruling." [Sharḥ Muntahā al-Irādāt, Vol. 3/P.441]. And Allah the Almighty knows best.

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