Ruling on making up missed prayers

Praise be to Allaah.

With regard to missing prayers, one of the following two scenarios must apply: 

1 – When you miss a prayer unintentionally, for a legitimate shar’i excuse, such as forgetting or sleeping, although you are basically very keen to perform the prayer on time. In this case you are excused but you have to make it up as soon as you remember it. The evidence for that is the hadeeth narrated in Saheeh Muslim (681) which tells how the Prophet (peace and blessings of Allaah be upon him) and his companions slept and missed Fajr prayer, and the Sahaabah began to ask one another, “What is the expiation (kafaarah) for what we have done by neglecting the prayer?” The Messenger of Allaah (peace and blessings of Allaah be upon him) said. “Sleeping does not mean that you are neglecting the prayer. Rather neglecting the prayer means not praying one prayer until the time for the next prayer comes. Whoever does that let him pray when he remembers it.”

This does not mean that a person should sleep deliberately when a prayer is due, until he misses it, then use sleep as an excuse, or neglect a means that would help him to do the prayer, and then take that as an excuse. Rather he must make use of all the means he can, as the Messenger (peace and blessings of Allaah be upon him) did in this case, when he appointed one person to stay awake and wake them up to pray, but that person was overcome by drowsiness, so he did not wake them up. This is the case in which a person may be excused. 

2 – When you miss a prayer deliberately. This is a major sin, and it is so serious that some of the scholars stated that the one who does this is a kaafir. (as it says in Majmoo’ Fataawa wa Maqaalaat Samaahat al-Shaykh Ibn Baaz, 10/374). The one who does this has to repent sincerely, according to scholarly consensus.

With regard to making up the prayer, there was a difference of opinion among the scholars as to whether or not it would be accepted from him if he makes it up afterwards. Most of the scholars said that he should make it up and that his prayer is valid, although he is a sinner (i.e., if he does not repent – and Allaah knows best), as Shaykh Ibn ‘Uthyameen quoted from them in al-Sharh al-Mumti’, 2/89.

The view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) is that it is not valid, and that it is not prescribed for him to make it up. He said in al-Ikhtiyaaraat (34): “It is not prescribed for the one who misses a prayer deliberately to make it up, and the prayer, if he makes it up, is not valid; rather he should do a lot of voluntary (naafil) prayers. This is the view of a group among the Salaf.” One of the contemporary scholars who regarded this view as more correct is Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him); he quoted as evidence for that the words of the Prophet (peace and blessings of Allaah be upon him), “Whoever does an action that is not in accordance with this matter of ours (i.e., Islam), will have it rejected.” (Agreed upon). 

So you must beware of this and strive to perform all the prayers on time, as Allaah says (interpretation of the meaning):

“Verily, As‑Salaah (the prayer) is enjoined on the believers at fixed hours” [al-Nisa’ 4:103] 

What to do when one misses a prayer

Praise be to Allaah.

The answer to this question may be found in the following ahaadeeth:

Anas ibn Maalik said: “The Messenger of Allaah SAW (peace and blessings of Allaah be upon him) said: ‘If one of you sleeps and misses a prayer, or forgets it, then let him pray it as soon as he remembers, because Allaah says (interpretation of the meaning): ‘… and perform al-salaah for My remembrance.’ [Ta-Ha 20:14]” (Reported by Muslim, 1104).

Abu Hurayrah reported that the Messenger of Allaah SAW (peace and blessings of Allaah be upon him) said: “Whoever forgets the prayer, let him pray as soon as he remembers, because Allaah says (interpretation of the meaning): ‘… and perform al-salaah for My remembrance.’ [Ta-Ha 20:14]” (Reported by Muslim, 1097).

Anas ibn Maalik reported that the Messenger of Allaah SAW (peace and blessings of Allaah be upon him) said: “Whoever forgets a prayer, let him pray it as soon as he remembers, for there is no expiation for it except this.” (Reported by Muslim, 1102).

And Allaah knows best.

Sheikh Muhammed Salih Al-Munajjid

Should he pray the present prayer or the prayer he missed?

Praise be to Allaah.

The Muslim should maintain the habit of praying regularly on time, for Allaah praises the believers who, as He says (interpretation of the meaning):

“And those who guard their Salaah (prayers) well” [al-Ma’aarij 70:34]

If a person has an excuse and he missed a prayer, then he has to make it up, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever forgets a prayer or sleeps and misses it, the expiation for this sin is to pray it when he remembers it.” (Narrated by Muslim, al-Masaajid wa Mawaadi’ al-Salaah, 1103)

If you miss a prayer, then you have to pray that prayer first, then pray the current prayer; it is not permissible to delay (making up the missed prayer). It is commonly thought among the people that if a man misses a fard prayer, he should make it up with the corresponding fard prayer of the next day, so that if, for example, he missed Fajr on one day he can only pray it with Fajr on the second day. This is wrong, and it goes against the teaching of the Prophet (peace and blessings of Allaah be upon him), in both his words and deeds.

It was narrated that he said: “Whoever forgets a prayer or sleeps and misses it, then let him pray it when he remembers it.” He did not say, let him pray it on the following day when the time for that prayer comes, rather he said, “let him pray it when he remembers it.”

With regard to his actions, when he missed a prayer on one of the days of the campaign of al-Khandaq, he prayed it before the current prayer, which indicates that one has to pray the missed prayer and then pray the current prayer. But if he forgets and prays the current prayer before the missed prayer, or he was ignorant and did not know (of the ruling), then he prayer is valid because he has an excuse.

(See Fataawa al-Shaykh Ibn ‘Uthaymeen, vol. 12, p. 222)

The hadeeth about the prayer on the day of al-Khandaq was narrated by al-Nasaa’i from ‘Abd al-Rahmaan ibn Abi Sa’eed from his father, who said: “The mushrikeen kept us busy on the day of al-Khandaq and distracted us from praying Zuhr until the sun set. Then the Messenger of Allaah (peace and blessings of Allaah be upon him) commanded Bilaal to call the iqaamah for Zuhr prayer, and he prayed it, then he called the iqaamah for Asr and he prayed it, then he called the adhaan for Maghrib then he prayed it as he usually prayed it, on time.” (al-Adhaan, 655; classed as saheeh by al-Albaani in Saheeh al-Nasaa’i, no. 638)

The action of the Prophet (peace and blessings of Allaah be upon him) indicates that it is obligatory to pray the missed prayers in the right order. But if there is only enough time left to pray the current prayer, then he should pray the current prayer, then pray the ones that came before it.

In what order missed prayers should be made up

It is obligatory to make up missed prayers in the proper order, according to the majority of scholars. 

Ibn Qudaamah said (al-Mughni, 1/352): In conclusion, it is essential to offer missed prayers in order. This was stated by Ahmad in several places… and a similar view was narrated from al-Nakha’i, al-Zuhri, Rabee’ah, Yahya al-Ansaari, Maalik, al-Layth, Abu Haneefah and Ishaaq. 

Al-Shaafa’i said: It is not essential, because one is making up an obligatory prayer that has been missed, so it is not essential to offer them in order, as with fasting… Once this is established, then it is essential to offer them in order even if they are many. This was stated by Ahmad. 

Maalik and Abu Haneefah said that they do not have to be offered in order if there are more than a day and a night of prayers, because doing that with regard to more than that period would be too difficult. So the obligation is waived, just like making up missed Ramadaan fasts in sequence. 

End quote  from al-Mughni, 1/352. 

From this it may be understood that offering missed prayers should be done in sequence according to the majority of Hanafis, Maalikis and Hanbalis, except that the Hanafis and Maalikis do not say it is obligatory if the prayers of more than one day and one night have been missed. 

The way in which the missed prayers are made up in order is to do the missed prayers in the same order as the prescribed prayers. So whoever misses Zuhr and ‘Asr, for example, should pray Zuhr first, then ‘Asr. 

But the obligation to do them in order is waived in the case of one who forgets or was ignorant, or if there is the fear that the time for the current prayer will end soon, or if one fears missing out on a prayer in congregation – according to the more correct view. 

If a person owes two prayers, Zuhr and ‘Asr for example, and starts with ‘Asr by mistake or because he is unaware that the missed prayers should be offered in order, his prayer is valid. 

If he fears that if he starts with the prayers he missed the time for ‘Asr prayer will end, then he should pray ‘Asr first, then pray whatever prayers he owes. 

Similarly if he enters the mosque, should he offer the current prayer with the congregation or make up what he has missed first? Ahmad, according to one report which was also favoured by Shaykh al-Islam, was of the view that he does not have to offer the prayers in sequence if he fears that he will miss out on praying with the congregation. 

But in this case he should join the congregation with the intention of offering the missed prayer. So if a person has missed Zuhr and he comes to the mosque and they are praying ‘Asr, he can pray with the congregation with the intention of praying Zuhr, and it does not matter if his intention is different from that of the imam. Then he can pray ‘Asr after that. 

See al-Sharh al-Mumti’, 2/138-144.

Missed asr prayer and maghrib started in masjid

The latter is more correct, for Allah did not make it obligatory on the person to pray a salaat twice if he has feared Allah as much as he can (wallahu a'lam [and Allah knows best]).1

From the book What Should You Do in the Following Situations... ?

1 Majmooa Fatawi Ibn Taimiyya 22/106.

Making up Eid prayers

Eid prayer is fard kifaayah (a communal obligation); if enough people undertake it, the rest are absolved of sin. In the scenario mentioned in the question, the obligatory duty had been discharged by those who prayed first – those to whom the imam was delivering the khutbah. For those who missed it and want to make it up, it is mustahabb for them to do so, so they should pray it without a khutbah afterwards. This was the view of Imam Maalik, al-Shaafa’i, Ahmad, al-Nakha’i and other scholars. 

The basic principle concerning that is the words of the Prophet (peace and blessings of Allaah be upon him): “When you come to the prayer, walk in a tranquil and dignified manner, and whatever you catch up with, pray, and whatever you miss, make it up.”  

It was narrated from Anas that if he missed the Eid prayer with the imam, he would gather his family and freed slaves, then his freed slave ‘Abd-Allaah ibn Abi ‘Utbah would stand up and lead them in praying two rak’ahs in which he would say the takbeers. 

The one who reaches the Eid prayers whilst the imam is delivering the khutbah should listen to the khutbah, then he should make up the prayer after that, so that he may achieve two good things. 

And Allaah is the Source of strength. 

How should missed prayers be made up?

Firstly:

It is not permissible for a Muslim to delay the prayer until its time is over with no excuse. Allaah says (interpretation of the meaning): 

“Verily, As‑Salaah (the prayer) is enjoined on the believers at fixed hours” [al-Nisa’ 4:103] 

i.e., at specific times. 

Reasons why prayers may be delayed until their time is over include sleeping and forgetting. It was narrated that Anas ibn Maalik said: The Prophet of Allaah (peace and blessings of Allaah be upon him) said: “Whoever forgets a prayer or sleeps and misses it, its expiation is to make it up as soon as he remembers it.” Narrated by Muslim, 684. 

With regard to work, study, etc, these are not excuses that allow delaying a prayer until its time is over. Allaah praises some people by saying (interpretation of the meaning): 

“Men whom neither trade nor sale (business) diverts from the remembrance of Allaah (with heart and tongue) nor from performing As‑Salaah (Iqaamat‑as‑Salaah) nor from giving the Zakaah. They fear a Day when hearts and eyes will be overturned (out of the horror of the torment of the Day of Resurrection)” [al-Noor 24:37] 

Secondly:

Whoever neglects to pray until the time for that prayer is over, with no excuse, has committed a sin which is one of the major sins. He has to repent to Allaah and resolve to offer that prayer regularly on time. Making it up after its time is over will not avail him anything when he has missed it with no excuse. He should also do a lot of naafil (supererogatory) prayers, in the hope that they will make up the shortfall in his obligatory prayers. 

With regard to the one who delays a prayer until its time is over because of a (legitimate) excuse, such as sleeping or forgetting, he has to perform the prayer as soon as that excuse is no longer in effect, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever forgets a prayer let him offer it as soon as he remembers it , and there is no other expiation but that.” Narrated by Muslim. 

He should pray the number of rak’ahs he would have prayed if he had offered it on time, no more and no less, and without changing the way it is done.

In the hadeeth of Abu Qataadah in Saheeh Muslim (681) there is the story of how the Prophet (peace and blessings of Allaah be upon him) and his companions slept and missed Fajr prayer when on a journey, and (they did not wake up) until the sun had risen. Abu Qataadah said: “Then Bilaal gave the call to prayer, and the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed two rak’ahs, then he prayed Fajr, and he did the same as he did every day.” 

Al-Nawawi said: “The same as he used to do every day” indicates that the way in which missed prayers are to be made up is the same way as they would normally be done. 

The basic principle according to the scholars is that making up is identical to the original action.  

And Allaah knows best.

Conditions for making up for missed prayers

Firstly:

Allaah has allocated specific times for acts of worship for reasons that are known to Him. We know some of them, but some of them are hidden from us. Whatever the case, we are enjoined to adhere to them and it is not permissible to transgress against that except for reasons permitted in sharee’ah. 

If a person misses the prayer, one of two scenarios must apply: 

1 –

He missed it for a reason, such as falling asleep or forgetting it. There is no sin on him in this case, but he has to make it up when he wakes up or remembers it. 

It was narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever forgets a prayer, let him offer it as soon as he remembers, for there is no expiation for it other than that.” Narrated by al-Bukhaari (572) and Muslim (684); Muslim narrated an additional phrase: “or sleeps and misses it”. 

Muslim also narrated (684): “If one of you sleeps and misses a prayer, or forgets it, let him offer the prayer when he remembers, for Allaah says ‘and perform As‑Salaah (Iqaamat‑as‑Salaah) for My remembrance’ [Ta-Ha 20:14].”

2 –

He missed the prayer with no excuse; rather he ignored it until the time for it ended, out of laziness and carelessness. This person is sinning according to the consensus of the Muslims, and has committed a major sin. 

It is not valid for him to make it up according to the more correct of the two scholarly opinions, rather he has to repent and regret it, and resolve not to do that again, and he should do a lot of good deeds and offer a lot of voluntary prayers. 

Ibn Hazm said: 

As for the one who deliberately omits to pray until the time for the prayer ends, he can never make it up, so he should do a lot of good deeds and offer a lot of voluntary prayers, so that his balance (of good deeds) will weigh heavily on the Day of Resurrection, and he should repent and ask Allaah for forgiveness. End quote. 

Al-Muhalla (2/235). 

This is also the view of ‘Umar ibn al-Khattaab and his son ‘Abd-Allaah, and of Sa’d ibn Abi Waqqaas, Salmaan, Ibn Mas’ood, al-Qaasim ibn Muhammad ibn Abi Bakr, Badeel al-‘Aqeeli, Muhammad ibn Sireen, Mutarrif ibn ‘Abd-Allaah and ‘Umar ibn ‘Abd al-‘Azeez. It was also the view of Dawood al-Zaahiri and Ibn Hazm, and was the view favoured by Shaykh al-Islam Ibn Taymiyah and al-Shawkaani. Among contemporary scholars it was regarded as more correct by al-Albaani, Ibn Baaz, Ibn ‘Uthaymeen and others. 

They quoted as evidence the following: 

(i)

The words of Allaah (interpretation of the meaning): 

“Verily, As‑Salaah (the prayer) is enjoined on the believers at fixed hours” [al-Nisa’ 4:103] 

They said: There is a set time for prayer and it is not permissible to do it at any other time except with evidence. 

(ii)

The words of the Prophet (peace and blessings of Allaah be upon him): “Whoever forgets a prayer, let him offer it as soon as he remembers, for there is no expiation for it other than that.” 

The words “let him offer it as soon as he remembers, for there is no expiation for it other than that” mean: If he is slow in offering the prayer after he remembers it, then it is not an expiation, so how about the one who neglects it deliberately without forgetting or sleeping? It is even more likely that it will not be an expiation in that case, and making it up will be of no benefit. 

(iii)

Because Allaah has allocated a specific time for each obligatory prayer, specifying the beginning and end thereof, so it is as if it is not valid to do it before that time just as it is not valid to do it afterwards. 

Al-Muhalla (2/235).

(iv)

Ibn Hazm said:

Also, making it up should be based on evidence, and it is not permissible for anything to be prescribed other than by Allaah on the lips of His Messenger (peace and blessings of Allaah be upon him). We ask those who say that the one who deliberately omits the prayer is obliged to make it up to tell us about this prayer that you are telling him to do – is it the prayer that was enjoined by Allaah or some other prayer? If they say it is the one that was enjoined by Allaah, then we say to them: Then the one who deliberately omits it is not a sinner, because he has done what Allaah commanded him to do and there is no sin according to what you say, and there is no blame on the one who deliberately omits to pray until the time for it ends. But that is something that no Muslim can say. If they say that it is not the prayer that Allaah has enjoined him to do, then we say: You are right, and that is enough, because they have admitted that they told him to do something that was not enjoined by Allaah. End quote. 

Al-Muhalla (2/236). 

Those who say that he has to make it up did so by analogy with the one who forgets or falls asleep, and they said that if the one who forgets has to make it up, then it is more likely that the one who deliberately omitted it should do so. 

My response is that there is no comparison between the two scenarios, because the one who omits it deliberately is sinning, which is not true in the case of the one who forgets, so how can an analogy be drawn between the one who is sinning and the one who is not sinning?

 Al-Shawkaani (may Allaah have mercy on him) said: 

Ibn Taymiyah said: Those who disagree – i.e., those who say that he should make up the prayer – do not have any proof to support their argument. Most of them say that he does not have to make it up unless there is a clear command (based on evidence), but there is no such command in this case. We do not disagree that it is obligatory to make it up; rather we disagree as to whether the made-up prayer will be accepted from him and whether prayer offered at the wrong time is valid. He discussed this matter at length and he favoured the view that was mentioned by Dawood and those who agreed with him, and the matter is as he put it, because I made a thorough study of this matter and I did not see any reliable evidence that obliges the one who misses a prayer deliberately to make it up.  

Nayl al-Awtaar (2/26). 

The more correct view – and Allaah knows best – is that the one who deliberately omits the prayer should not make it up, rather he has to seek forgiveness and repent.

Ibn al-Qayyim (may Allaah have mercy on him) discussed this issue at length and examined the evidence of both sides in his useful book al-Salaah (p. 67-109). 

Note: Shaykh al-Islam Ibn Taymiyah said: 

The scholars who say that he should make up the prayer do not say that by making it up he is absolved of sin, rather they say that by making it up his burden of sin is reduced, but the sin of missing and delaying the prayer beyond its prescribed time is like any other sin, it needs either repentance or good deeds that will erase it or other things that will waive the punishment. End quote.

Minhaaj al-Sunnah (5/233).