How to Make Up Missed Prayer Whilst Travelling When One Gets Home

 

Shaykh ‘Aadil bin Yoosuf al-Azzaazee wrote:

If a person forgot a prayer whilst travelling then he remembered it while on another journey, he should offer it in the shortened form; and if he remembered it when he is at home, he should shorten it according to the most correct view.

If he misses a prayer when he is at home then he remembered it whilst travelling, he should perform the prayer in the complete form and vice versa: that is to say, consideration should be given to the state it was enjoined upon him and not the state of performing it. There is difference of opinion on this issue, but what we have mentioned is the most correct opinion.

If the time of prayer started whilst he is in his town, then he travelled, he should shorten his prayer, and vice versa: if the time of prayer started whilst he is travelling, then he reached his town, he should offer it in the complete form considering the state of performing the prayer.

Source: See Tamaamul-Minnah fee Fiqh al-Kitaab wa Saheeh as-Sunnah, vol. 1, p. 447-448 by Shaykh ‘Aadil bin Yoosuf al-Azzaazee, translated by Abdus-Samee’ Abdus-Salaam.

Some Signs That a Person Is Afflicted With the Disease of Loving Leadership and Fame

 

Shaykh Hasan ibn Mansur Daghriri stated:

In conclusion, there are signs that indicate that a person is afflicted with this disease of loving leadership and fame – may Allaah protect us from that:

·         He is not sincere to Allaah in his deeds

·         He will only accept a position if he is above other people and would not accept a job except that he is the manager. He would not accept to be a teacher of a school; he wants to be the principal of the school [or the Imaam of a masjid], and so on.

·         Whenever he speaks about others he mentions their faults as if he is perfect and there is no one else who is fit to do the job except him.

·         If there were some possibility of him receiving a position of leadership he would never suggest a person who is more qualified, knowledgeable and righteous than himself. He will love to be the one on top and will never suggest that anyone else receives this position.

·         If he happens to be fired or let down he will be extremely regretful.

·         He is arrogant when it comes to interacting with others.

·         He has no success in fulfilling his responsibilities.

·         He does not accept the truth when it comes to him and if he were mistaken he would not accept or admit his mistakes. And the same goes for a person of bid’ah; he would not leave alone the bid’ah when it presented to him that he is guilty of it.

·         He loves that people mention him, talk good about him and praise him.   

Source: The Disease of Seeking Leadership and Fame by Shaykh Hasan Ibn Mansur Daghriri, p. 16.

The Prohibited form of Disagreement

 

Shaykh Saalih bin Fawzaan (may Allaah preserve him) stated:

We say: disagreement or difference of opinion is of two types:

The first type is disagreement regarding the religion like difference of opinion in ‘ibaadah and ‘aqeedah; this disagreement is blameworthy and prohibited. This is because there is no room for ijtihaad[1] and personal opinions regarding the religion. Rather, the religion is divinely restricted. ‘Aqeedah is divinely restricted and there is no room for ijtihaad in it. We are duty bound to adhere to what Allaah has legislated for us of religion and ‘aqeedah without delving into it with our personal views and ijtihaad. Similarly, ibaadah is divinely restricted. Whatever there is proof for, we should act on it, and that which there is no proof for it is an innovation, which we must abandon due to the hadeeth: “Whoever introduces into this affairs of ours anything which does not belong to it, it is rejected.” And the hadeeth: “Beware of newly invented matters, for every newly invented matter is an innovation, and every innovation is misguidance, and every misguidance is in Hellfire.” Therefore, there is no room at all for disagreement in matters of ‘aqeedah, matters of ibaadah and matters of the religion in general; rather texts of the Qur’aan and the Sunnah must be followed therein and what the pious predecessors of this ummah were upon.

The second type is disagreement with regard to matters in which there is room for personal view or that which is open to ijtihaad such as issues of fiqh and deduction of rulings from the evidences. Difference of opinion may occur in this, because people’s intellectual capacities differ in making inferences from the legal texts, and issues of ijmaa’ (consensus) are restricted; it is not permissible to oppose them. However, that which there is no ijmaa’ on of issues of ijtihaad which are open to ijtihaad, Allaah the Mighty and Majestic has given each scholar according to what he possesses of perception and understanding, and what he arrives at from the legal texts; ijtihaad is legislated in that. Ijtihaad did occur during the time of the Prophet (sallallaahu alayhi wasallam) as it is known. This is difference of opinion in ijtihaad and not disagreement in ‘aqeedah nor disagreement concerning the religion. Rather, it was disagreement in matters of jurisprudence. During the time of the Prophet (sallallaahu alayhi wasallam), people used to do ijtihaad and differ.

Source: Sharh Masaa’il al-Jaahiliyyah, p. 41-43 by Shaykh Saalih bin Fawzaan bin ‘Abdullaah al-Fawzaan, translated by Abdus-Samee’ Abdus-Salaam.

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[1] Ijtihaad in Islam means striving to understand the sharee’ah ruling on the basis of sharee’ah evidence.