Should you read a Surah after the the 3rd and 4th rakat of Fard prayers?

Question:

I recently learnt that i have been praying fard wrongly. after the first two rakah I did not know that you do not read a surah after surah fatiha. does this invalidate all my fard salaat.
 Hanafi Fiqh > Askimam.org

i was very upset to learn that i have been praying fard incorrectly. i have been praying regularly for several years now and kazah salaat also after each prayer. please advice me if i should read kazah for all my fard salaats.thank you

Answer:

There is no Surah to be recited after Surah Faatiha in the third and fourth Rakaats of Fardh Salaat.

However, if one is recited a Surah, that does not invalidate the Salaat. Therefore, your previous Fardh Salaats are valid.

and Allah Ta’ala Knows Best

Mufti Ebrahim Desai
FATWA DEPT.

http://islamqa.org/hanafi/askimam/12835

Please can you advise why it is that only in FARD salaat the third/fourth rakaat you dont recite any surah from the quran?

 Hanafi Fiqh > Askimam.org

2) I was recently informed by a friend that you only recite Surah Iklyas(or any surah from the koran) in the first two rakaat of a FARD salaat and for the third/fourth rakaat surah fathiah is all you need to recite. I have always recited Surah Iklyas in my FARD salaat in the third/fourth rakaat as I was not aware of this. Please can you advise if my salaat will have been accepted? 3) I want to make up for the prayers I never used to pray, please can you advise if I only need to pray the fard for each salaat I ever missed. e.g Dhur salaat is 4 sunnat, 4 fard, 2 sunnat, 2 nafl, however do I only need to pray 4 fard of Dhur salaat when doing Qadhaa. I assume for Isha I need to also pray 3 Witr as well as 4 fard.

Answer:

1. In the third and four Rakaat of Fardh Salaat, only Surah Faatiha should be read. However, if another Surah was read with Surah Faatiha, the Salaat will be complete. There is no need to repeat the Salaat. (Hidaaya vol.1 pg.148; Ilmiyah)

2. There is no Qadhaa for Sunnah and Nafl (optional) Salaats. Qadhaa will be made only for Fardh and Witr Salaats. (Ibid pg.155)

and Allah Ta’ala Knows Best

Mufti Ebrahim Desai

http://islamqa.org/hanafi/askimam/15975


You recite surah fatihah in all rakats of Fard prayers, in the first two with another surah, in the first with the intro prayer and in the last two alone.

1st rakat: Surah Fatiha + Recite any Surah
2nd rakat: Surah Fatiha + Recite any Surah
3rd rakat: Surah Fatiha
4th rakat: Surah Fatiha

Technically reciting the extra surahs during the 1st and 2nd rakat aren't required but they are sunnah. Surah Fatiha on the other hand is a requirement for every rakat.

What I am curious about is if you still recite Surah Fatiha behind the Imam. I've heard different views on it.

It also indicates that reciting a soorah after al-Faatihah is mustahabb. There is scholarly consensus on this point with regard to Fajr, Jumu’ah and the first two rak’ahs of every prayer, and this is Sunnah according to all scholars. Al-Qaadi ‘Iyaad (may Allaah have mercy on him) narrated that some of the companions of Maalik said that reciting a second soorah is obligatory, but this is an odd view which is to be rejected.

With regard to reciting an additional soorah in the third and fourth rak’ahs, there was a difference of opinion among the scholars as to whether it is mustahabb or not. Maalik (may Allaah have mercy on him) regarded it as makrooh. Al-Shaafa’i (may Allaah be pleased with him) regarded it as mustahabb in his new opinion but not in his old opinion; the old opinion in this case is more correct.

Sharh Muslim, 4/105, 106.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

According to the majority of scholars, reciting another soorah (after al-Faatihah) is Sunnah and is not obligatory, because it is obligatory to recite only al-Faatihah.

1st and 2nd rakat it is recommended to pray another surah after fatiha.

3rd and 4th rakat there is a difference of opinion but what is sure is that it is neither obligatory nor forbidden to recite another surah after fatiha.

These questions are better asked to your local imam, but I wanted to at least give you one site with some sources.

Allahu alam

Reciting a soorah after al-Faatihah is not obligatory.

When joining a congregational prayer in the 3rd or 4th rakah, do we have to make up for the recitation of surah's other than the fatiha that the imaam read in his 1st and 2nd rakah, but we missed?

Published Date: 2008-07-27

Praise be to Allaah.

1 – Reciting Qur’aan after al-Faatihah in prayer is not obligatory, either in a fard (obligatory) prayer or a naafil (supererogatory) prayer, whether the prayer is one in which Qur’aan is recited out loud or one in which it is recited silently, whether one is joining the prayer late or otherwise.

It was narrated that ‘Ata’ said: Abu Hurayrah said: In every prayer there is recitation.  What we heard the Prophet (peace and blessings of Allaah be upon him) say, we tell you, and what he did not tell us about we cannot tell you. Whoever recites Umm al-Kitaab (i.e., Soorat al-Faatihah) has done enough, and whoever does more than that, that is better.

Narrated by al-Bukhaari, 738; Muslim, 396.

Al-Nawawi said:

The phrase, “Whoever recites Umm al-Kitaab (i.e., Soorat al-Faatihah) has done enough, and whoever does more than that, that is better” indicates that reciting al-Faatihah is obligatory, and that nothing else will do.

It also indicates that reciting a soorah after al-Faatihah is mustahabb. There is scholarly consensus on this point with regard to Fajr, Jumu’ah and the first two rak’ahs of every prayer, and this is Sunnah according to all scholars. Al-Qaadi ‘Iyaad (may Allaah have mercy on him) narrated that some of the companions of Maalik said that reciting a second soorah is obligatory, but this is an odd view which is to be rejected.

With regard to reciting an additional soorah in the third and fourth rak’ahs, there was a difference of opinion among the scholars as to whether it is mustahabb or not. Maalik (may Allaah have mercy on him) regarded it as makrooh. Al-Shaafa’i (may Allaah be pleased with him) regarded it as mustahabb in his new opinion but not in his old opinion; the old opinion in this case is more correct.

Sharh Muslim, 4/105, 106.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

According to the majority of scholars, reciting another soorah (after al-Faatihah) is Sunnah and is not obligatory, because it is obligatory to recite only al-Faatihah.

Al-Sharh al-Mumti’, 3/103

If you stand up to complete your prayer after the imam has said the tasleem, then the correct scholarly view is that the rak’ahs in which you caught up with the imam form the first part of your prayer. See question no. 23426. If what remains of your prayer is the third and fourth rak’ahs, then you should recite al-Faatihah only; if what remains is the second and subsequent rak’ahs, then in the second you should recite al-Faatihah plus another soorah, and in the remaining rak’ahs you should recite al-Faatihah only.

It is permissible for a worshipper to recite another soorah after al-Faatihah in the third and fourth rak’ahs, but he should do that only sometimes; it was narrated that the Prophet (peace and blessings of Allaah be upon him) did this according to a hadeeth narrated by Muslim (452).

And Allaah knows best.

https://islamqa.info/en/6422




Reciting another surah after surah Al-Fatiha in the third & fourth rak’ah of an obligatory
 Shafi'i Fiqh > Qibla.com
Answered by Shaykh Saad Peters al-Attas

While praying alone, can we recite a surah after surah Al-Fatiha in the third & fourth raka of an obligatory prayer? Is it our choice? OR is it a sin if we do so. What if one reads a short surah by mistake.

Answer:
In the Name of Allah, Most Gracious, Most Merciful
In the Name of Allah The Beneficent Most Merciful.

And may His peace and blessings be upon His beloved messenger, family and companions.

If one is praying a fard prayer alone it is not recommended in our mathhab to read a surah after fatihah in the third and fourth raka’ah, because of the hadeeth in Bukhari, Muslim, Abu Dawood, Nasai and Ibn Majah, which states that the prophet (Allah’s peace and blessings be upon him) use to read the fatihah followed by a surah in the first two rak’as of thuhr and ‘asr, and in the second two the fatihah only. Maghrib and ‘Isha is included in this hadeeth because it has more then two rak’ats like thuhr and ‘asr.

It is not left to our choice whether suras are placed in the beginning or the end or middle, but rather the choice of the shari’ah.

If one should read a surah in the third or the fourth rak’ah intentionally it would be considered an act of offence (makruh) and if done unintentionally such as reading a surah by mistake one has not committed any act of offence. In both cases ones prayer would not be invalid.

If one is praying a sunnah prayer one is allowed to recite a surah after the fatihah in each rak’ah if one does not separate the prayer with a tashahud after each two rak’as, but rather with one at the end, such as witr. If one does the tashahud after every second rak’ah one is not allowed to do so then, based on the fard prayer.

And Allah alone knows best.

Saad Peters al-Attas

Praying Ishâ’ before midnight…but what do we mean by midnight?

Question:

When does the time for the `Ishâ prayer come to an end? Most people say that after 12 am, you have missed the time of the prayer and have to offer it with the intention of making it up? Other people say you can offer it until the time of Fajr. Which is correct? Also, most people say if you sleep before offering `Ishâ, even for even a second then you will have missed the prayer, regardless of what time you make it. Is this true?

Answered by the Fatwa Department Research Committee - chaired by Sheikh `Abd al-Wahhâb al-Turayrî

You should offer the `Ishâ’ prayer before the night is half over. The Prophet (peace be upon him) said: “The time for the `Ishâ’ prayer is up to the middle of the night.” [Sahîh Muslim (964)]

This is not a fixed hour like “12 o’clock AM”. It changes throughout the year just like the prayer times do. You can know when the middle of the night is by taking the time of sunset (Maghrib) and the time of dawn (Fajr) and then determining what is halfway between.

This may sometimes be before 12 midnight, and sometimes after it.

You should be careful to offer the `Ishâ’ before half the night has passed. If, for some reason, or on account of difficulty, you fail to offer the prayer before the middle of the night, then you must pray it before the time of dawn (Fajr). Even if you pray it right before dawn, it will still be on time and will not be with the intention of making up a missed prayer (qadâ’).

However, you should only postpone your Ishâ’ prayer like that when there is a real necessity or hardship, and not make it your habit.

It is essential in any case that you offer the `Ishâ’ prayer before the time of dawn. Otherwise, you will really have missed the prayer.

It is better not to sleep until after offering the `Ishâ’ prayer, because there is a danger that you might not wake up in time. However, sleeping has nothing to do with the time of the prayer. If you sleep and wake up while there is still time to pray, then you offer your prayer normally.

And Allah knows best.

http://en.islamtoday.net/quesshow-127-760.htm

Combining Zuhr and `Asr and Maghrib and `Ishâ' prayers.

Question:

There are people who advocate combining together the Zuhr and `Asr prayers and likewise the Maghrib and `Ishâ' prayers on a regular basis, without needing any particular excuse like rain or sickness. They argue that in the Qur'an, prayer is only mentioned three times in the day and night.

They also cite the hadīth related by Ibn `Abbās that the Prophet (peace be upon him) combined between the Zuhr and `Asr prayers and likewise between the Maghrib and `Ishā' prayers while he was in Madinah without there being a specific reason for doing so like fear, rain, or traveling.

Please explain your answer in light of these arguments.

Answered by Sheikh Salman al-Oadah

To begin with, the verse in question does not specify three prayers. It merely gives the broad time-frames for the observance of prayer throughout the day without specifying the actual number of prayers to be observed.

Let us look at the verse carefully. Allah says: "Establish regular prayers at the Sun's decline until the darkness of the night and the recital of the Qur'an in the morning, for the recital of dawn is witnessed." [Sūrah al-Isrā': 78].

When Allah says: "…at the Sun's decline…" it refers to the Suns descent to the West from the meridian right after midday. Allah then says: "…until the darkness of the night…". Together with the previous part of the verse: "at the sun's decline" this covesr the timeframe of four of the obligatory prayers: Zuhr, `Asr, Maghrib, and `Ishā'.

Then Allah says: "…the recital of the Qur'an in the morning…", which is a reference to the Morning (Fajr) pPrayer. The Fajr Prayer is called the recital because it is preferable to read in it many verses of the Qur'an. Therefore, this verse covers the five daily prayers.

In the Sunnah, the exact times for these five prayers are given to us in detail.

Ibn Kathīr, after mentioning this verse in his commentary on the Qur'an, says:
The Sunnah of the Prophet (peace be upon him), through his sayings and his actions, provides us with the exact times of these prayers as known and applied by Muslims today. This has been passed down from one generation to the next, century after century."

It is a well-known principle in Islam that the Sunnah explains the Qur'an. Allah says to His Prophet: "We have revealed to you the Reminder that you may make clear to people what has been revealed to them, and that haply they may reflect." [Sūrah al-Nahl: 44]

The Prophet (peace be upon him) used to pray each of the five prayers on time. In certain extenuating circumstances, he would combine prayers, but it was not his regular habit to do so.

There is a hadîth related from Ibn `Abbas related in Sahīh Muslim that the Messenger of Allah prayed the Zuhr and Asr prayers together, and also the Maghrib and `Ishā' prayers, although he was neither in a state of fear nor on a journey. In another narration, the absence of rain is mentioned instead of a journey.

The majority of scholars believe that combining between these prayers is unlawful except for one of the valid reasons that are explicitly stated in the sacred texts. They argue that there is clear textual evidence that the times for prayers are fixed. Therefore, no exceptions should be made without specific evidence detailing those exceptions. To support this, they cite the overwhelming evidence that the Prophet (peace be upon him) prayed his prayers at their proper times. The hadith of Ibn `Abbās does not give every possible legitimate reason for combining prayer. For instance, sickness is a valid reason for combining prayers that is not mentioned in the hadīth.

Nevertheless, there were a few scholars such as Ibn Sīrīn, Ibn Shubrumah, the Mālikī jurist Ashhab, and the Shāfi`ī jurist Ibn al-Mundhir, who said that combining these prayers together is permissible as long as there is some valid need to do so, and that it is not restricted to a set number of things, but that a person should not make a habit out of combining prayers.

I agree with this opinion. It is permissible to combine the Zuhr and `Asr prayers together in case of any valid need, and likewise the Maghrib and `Ishā’ prayers, but this should not be taken as a habit.

This is the opinion of Ibn Taymiyah, who said:

Ibn `Abbās was not traveling nor was there any rain, but he mentioned this narration as a justification for combining his prayers. He knew that there was no rain, but Ibn `Abbās was involved in something important for the Muslims as he was teaching the people what they needed to know about their religion and he believed that if he stopped at that time and came down from the pulpit, the opportunity would be lost. He deemed that the activity he was engaged in permitted him to combine prayers as the Prophet (peace be upon him) combined prayers in Madinah without there being fear or rain but for some other necessity…

All the hadīth about combining prayer indicate that the Prophet combined prayers to make things easy for his people. Therefore, combining prayers is permissible if there would otherwise be some hardship that Allah had sought to spare the believers. Combining prayers due to debilitating illness is all the more permissible. The same applies to those who cannot maintain a state of ritual purity for two prayers, like the woman whose bleeding continues past her menstrual cycle. At the same time, we have a saying from `Umar b. al-Khattāb that combining of two prayers without an excuse is one the grievous sins." [Ibn Taymiyah, Majmū` al-Fatāwā]

In conclusion, it is permissible to combine between prayers for any valid reason where there would otherwise be considerable hardship for the worshipper. However, the practice of combining between prayers should not be taken as a habit. Whoever makes it their regular practice to combine their prayers without a valid reason has violated the Sunnah of our Prophet (peace be upon him) and gone against his guidance.

And Allah knows best.

http://en.islamtoday.net/quesshow-133-8082.htm

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My Prayer of the day !

O Allah help me to focus on my duty towards you and give me the ability to clearly distinguish between the right and wrong and chose the right over the wrong and protect me, my parents and family members and the believers from the hell fire on the day of Judgement. (Ameen)!

"O ye who believe! If ye keep your duty to Allah, He will give you discrimination (between right and wrong) and will rid you of your evil thoughts and deeds, and will forgive you. Allah is of Infinite Bounty". sūrat l-anfāl (8:29)