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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 is the ruling of Islamic Law on participating in the prize draws (raffles) that commercial stores hold for their customers?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
There is no objection to participating in the prize draws (raffles) that commercial stores hold for their customers, provided that the buyer's intention in purchasing is not merely to enter the competition without any need for what is bought — rather, the purchase must be genuinely intended for the item itself, and one must not pay more than the item's fair market price. This is because paying an amount above the market price would effectively be paying a fee to enter the prize draw, which would render it a form of gambling (qimār).
These prizes are, in essence, gifts that businesses offer through a random drawing (qur'ah) to those who purchase from them, as a means of encouraging sales, without the customer bearing any additional monetary cost for participation. So long as the aforementioned conditions are met, there is no objection to benefiting from the prize offered by the store, as it is considered a lawful prize from the viewpoint of Islamic Law.
It is stated in the resolutions of the "Jordanian Iftaa' Board" (Resolution No. 47), in the context of outlining the conditions for permissible prizes: "The price of the ticket [or item purchased] for the sake of the prize must not exceed its original price, so that there is no payment of money in exchange for participation in the draw." And Allah, the Most High, knows best.

Is it permissible for a woman to give the ransom (Fidyah) for breaking her fast to her granddaughter (her son`s daughter)?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
It is permissible for a woman to give the ransom (Fidya) for breaking her fast in Ramadan to her granddaughter (her son’s daughter), provided that the girl is poor and her basic needs are not being met by the maintenance (Nafaqah) of those who are lislamically obligated to provide for her. And Allah the Exalted knows best.

What is the ruling of Islamic Law on wudu (ablution) when there is an adhesive substance on the hand that is difficult to remove?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The general principle is: if what is applied to the limbs of wudu' (ablution) does not form a barrier substance preventing water from reaching the skin, then the wudu' is valid despite its presence. However, if these substances prevent water from reaching the skin, the wudu' is not valid with their presence, and they must be removed so that water reaches the hair or skin without any barrier.
Shaykh al-Islam, the Imam an-Nawawi, may Allah have mercy on him, says: "If there is wax, dough, henna, or similar substances on some of his limbs [of wudu'], and this prevents water from reaching any part of the limb, then his purification (tahara) is not valid — regardless of whether the amount is much or little. But if there remains on the hand or elsewhere only the trace and color of the henna, without its substance [i.e., the physical residue itself], or the trace of a liquid oil such that the water touches the skin of the limb and flows over it, though it does not remain [as a barrier] — then his purification is valid." [Al-Majmu' , Vol.1/P.529]. And Allah, the Exalted, knows best.

Who is required to give fidyah for fasting?

Fidyah—feeding one needy person for each missed fasting day—is required for:
1. Those who are permanently unable to fast, such as:
○ Elderly men and women who are too weak to fast.
○ People with chronic illnesses that have no hope of recovery.
2. Pregnant or breastfeeding women who break their fast out of fear for their child (fetus or infant).
3. A person who delays making up Ramadan fasts (qada) until the next Ramadan begins, without a valid excuse.
4. The estate of a deceased person who had missed obligatory fasts and had the ability to make them up but did not do so.

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