عربي
Home


Resolutions of Iftaa' Board


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


 

Decision Number [ Previous | Next ]


Summarized Fatawaa

What is the ruling of Islamic Law on a fictitious marriage for the purpose of obtaining citizenship?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
There is no such thing in our noble sharīʿah as a "nominal" or "fictitious" marriage or divorce. Marriage and divorce are among the sacred ordinances of Allah, and it is not permissible to manipulate them or use them as a stratagem to obtain worldly gains.
The foundational purpose of a marriage contract is the permanence and continuity of the relationship between the spouses — to establish a family, and to bring forth righteous offspring. So sacred is this bond that Allah the Almighty Himself described it as a solemn covenant (mīthāq ghalīẓ), saying {what means}: "And if you wish to replace one wife with another and you have given one of them a great amount of wealth, do not take any of it back. Would you take it in injustice and manifest sin? And how could you take it while you have gone in unto each other and they have taken from you a solemn covenant?" [Al-Nisāʾ/ 20–21]
Accordingly, it is not permissible to resort to manipulation and deception in contracts that Allah, Mighty and Majestic, has described as a "solemn covenant" — all for the sake of material and worldly benefit. Marriage is built upon permanence and does not admit of a fixed time limit. If a time limit is stipulated in the contract, the contract is rendered invalid by the consensus of the jurists. Similarly, marriage is impermissible when there exists a mutual, concealed intention to limit its duration — even if no time limit is explicitly mentioned in the contract — for this constitutes a form of unlawful circumvention of the sharīʿah. This is to say nothing of the lying and deception that such conduct involves, the prohibition of which needs no elaboration. Lying, deception, and fraud for the purpose of obtaining worldly gains are among the gravest of sins.
If, however, the marriage contract is first concluded in a valid sharʿī manner and then registered civilly, it is sound and fully valid. And Allah the Almighty knows best.

What is the ruling if someone wipes his head then shaves it - must he repeat it?

If a person performing ablution shaves his head after wiping it during ablution, he is not required to re-wipe his head or repeat the ablution. And Allah the Almighty knows best.

What is the ruling on eating or drinking during the first Adhan?

It is permissible to eat and drink during the first Adhan because it takes place before the break of dawn. The purpose of this Adhan is to notify Muslims of the approaching dawn so they can prepare to stop eating when they hear the second Adhan.

What is the Sharia basis of the Udhiyah?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
The Sharia basis of the Udhiyah (sacrificial offering) is firmly established through the Quran, the Sunnah, and the Consensus (Ijma') of the Muslims:
1. Evidence from the Holy Quran
Allah the Exalted says {what means}: "And the camels and cattle We have appointed for you as among the symbols of Allah; for you therein is good." [Al-Hajj/36]. He also says {what means}: "So pray to your Lord and sacrifice [to Him alone]" [Al-Kawthar/2]. According to the most well-known scholarly interpretations of this verse, "prayer" refers to the Eid prayer, and "sacrifice" refers to the slaughtering of the Udhiyah.
2. Evidence from the Sunnah
Al-Bara' bin 'Azib (may Allah be pleased with him) narrated that the Prophet ﷺ said: "The first thing we start with on this day of ours is to pray, then we return and sacrifice. Whoever does that has followed our Sunnah, and whoever slaughters before [the prayer], it is merely meat he has provided for his family; it is not part of the ritual sacrifice in any way" [Reported by Bukhari & Muslim].
Anas (may Allah be pleased with him) narrated: "The Prophet ﷺ sacrificed two white rams with horns. He slaughtered them with his own hand, mentioned the name of Allah (Tasmiyah), and said the Takbir" [Reported by Bukhari & Muslim].
3. Evidence from Scholarly Consensus (Ijma')
The Muslims have reached a unanimous consensus on the Sharia basis of the Udhiyah, and no one among the scholars has disagreed with this. [Al-Sherbini, Mughni al-Muhtaj, Vol.6/P.122].And Allah the Exalted knows best.

See More