Answered by Shaykh Faraz Rabbani
1. a) Sidi Faraz stated: “When performing makeups, it remains a strong confirmed sunna (sunna mu’akkada) to give the call to prayer (adhan), quietly, for every session of prayer. However, if you are praying more than one makeup, it is merely recommended to give the adhan for subsequent makeups.”
Sidi, did you mean that for subsequent makeups it is recommended to give the iqamah (not the adhaan – as it would confirm your point b) )??? E.g. you are alone and going to pray qadha of 5 Fajr salaah (and you have more than that to make up) so for the first Fajr qadha you make the adhaan quietly followed by iqamah and then pray. Then for Fajr qadha #2, 3, 4, & 5 you simply make the iqamah. Is that correct?
b) Concerning leaving a sunnah mu’akkadah, you stated it was a sin to persistently leave out a mu’akkadah, would this be the case as well if you had many qadha to make up and instead of praying the sunnah mu’akkadah of Zuhr, Maghrib, and ‘Isha you replaced them with qadha?
2) In the witr prayer, if you remember in ruku’ that you forgot to read du’a qunoot then should you say it after ruku’ and make sajdah sahw? If so, could yououtline the procedure in doing so (do you leave the hands at the sides, etc.)?
3) Could you outline the method of making qunoot nazila? lately I have encountered two different opinions on the saying of “sayyidina” while reciting the durood sharif, especially during prayer. some say it is good to do so, while others say it is wrong to do so. from your previous post on this matter, I took that it is recommended in our madhab to do so when reciting the durood sharif whether during prayer, or outside of prayer. could you please indicate to me as to whether or not I have understood you correctly??
Walaikum assalam,
1.(a) It remains recommended to give the adhan, even for subsequent makeups, though it may be wise not to do so if you have a large number of prayers to make up. It remains a confirmed sunna to give the iqama for each makeup prayer. Note: this is only for men; it is disliked for women to give the adhan or iqama. [mentioned by al-Shurunbulali in Maraqi al-Falah, and by Ibn Abidin, Hashiya]
(b) It remains a confirmed sunna while making up missed prayers to do the daily confirmed sunna prayers. [mentioned by Ibn Abidin, Hashiya]
2. In the witr prayer, if you remember in ruku’ that you forgot to read du’a qunoot then you do not say it after ruku’; rather, you make the forgetfulness prostration (sajdah sahw) if you left it out forgetfully. If you left the qunut, or any other necessary (wajib) action, then you cannot perform the forgetfulness prostration; rather, it becomes necessary (wajib) to repeat that prayer within the time, and to repent. After the time goes out, it is recommended to make it up, and one has now sinned twice — once for the deficient prayer, and once for not repeating it within the time. [mentioned by Ibn Abidin, Hashiya]
[Shaykh Abu Usamah’s response: If you forget to recite Qunut and remember only in ruku` then you must not recite it in ruku` but merely make sajdah al-sahw at the end due to your having forgetfully omitting a wajib.]
3. [Shaykh Abu Usamah’s response: In Fajr salah when the Imam stands up from the ruku` of the second rak`ah he must recite the du`a for qunut al-nazilah leaving his hands at the sides. The followers must say Amin softly.]
The qunut al-nazila (supplication of affliction) is only recited when some calamity or affliction strikes the Muslim. According to our Imams, the proofs indicate that this may only be done during the fajr prayer. Its place is after rising from ruku`, according to Ibn Abidin, unlike the qunut in witr. There is difference whether one raises one’s hands or not.
If the imam recites the qunut in fajr for an affliction or calamity, it is recommended to say, “Amin,” behind him, though quietly. There remains difference whether one raises one’s hands or not.
However, if the imam recites the qunut in fajr for other than an affliction or calamity (which would be known by the type of dua he normally makes in it), or if he recites the qunut al-nazila in other than the fajr prayer, one neither raises one’s hands nor says, “Amin,” because he is doing something that has not been established from the practice of the Prophet (Allah bless him and give him peace) and the evidence would indicate the qunut being limited in such cases to the fajr prayer in times of calamity or affliction. [mentioned by Ibn Abidin, Hashiya, and the proofs are thoroughly discussed in Allama Zafar Usmani’s I`la’ al-Sunan]
Note, too, that one is supposed to take into consideration the differences of opinion of other schools only if it does not mean doing something disliked (makruh) in one’s own school, even if it is only somewhat disliked (makruh tanzihan). [mentioned by Ibn Abidin]
Wassalam,
Faraz