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Question:

Is there Qada’ for the Sunnah prayers?

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

The performance of the Sunnah Ṣalāh is highly emphasised in Sharīʿah.  The Fuqahā’ state that a person who intentionally omits the emphasised Sunnah Ṣalawāt is blameworthy and sinful.  Such a person is going towards deviation by continuous omission.
As far as the two Rak`ah of Fajr are concerned, one can do Qadhā’ of them as long as:
1)    One has missed the Farḍ of Fajr also.
2)    The two Rakʿah Sunnah are performed after sunrise with the Qadhā’ of the Farḍ before Zawāl of the same day.[1]
If the above two conditions are found, it is permissible to do Qadhā’ of the two Rakʿah Sunnah of Fajr before the two Farḍ Rakʿah.

The other Sunnah Salāh which Qadhā’ can be performed for is the four rak`ah Ẓuhr sunnah.  If perchance somebody missed the four rak`ah Sunnah of ẓuhr before the Farḍ, he may perform it after the two Rak`ah Sunnah of Ẓuhr but within the time of Ẓuhr.[2]
Besides the Fajr and Ẓuhr Sunan, none of the other Sunan or Nawāfil can be performed after the expiry of their designated place.[3]

And Allah Ta’ālā Knows Best

Mufti Faraz Adam 
www.darulfiqh.com

 


[1]  (قَوْلُهُ وَتُقْضَى) أَيْ إلَى قُبَيْلِ الزَّوَالِ، وَقَوْلُهُ مَعَهُ تُنَازِعُهُ قَوْلُهُ تُقْضَى وَفَاتَتْ فَلَا تُقْضَى إلَّا مَعَهُ حَيْثُ فَاتَ وَقْتُهَا؛ أَمَّا إذَا فَاتَتْ وَحْدَهَا فَلَا تُقْضَى، وَلَا تُقْضَى قَبْلَ الطُّلُوعِ وَلَا بَعْدَ الزَّوَالِ وَلَوْ تَبَعًا عَلَى الصَّحِيحِ أَفَادَهُ ح وَسَيُنَبِّهُ عَلَيْهِ الْمُصَنِّفُ فِي الْبَابِ الْآتِي. (رد المحتار ج 2 ص 15 أيج أيم سعيد)

(قَوْلُهُ وَلَا يَقْضِيهَا إلَّا بِطَرِيقِ التَّبَعِيَّةِ إلَخْ) أَيْ لَا يَقْضِي سُنَّةَ الْفَجْرِ إلَّا إذَا فَاتَتْ مَعَ الْفَجْرِ فَيَقْضِيهَا تَبَعًا لِقَضَائِهِ لَوْ قَبْلَ الزَّوَالِ؛ وَمَا إذَا فَاتَتْ وَحْدَهَا فَلَا تُقْضَى قَبْلَ طُلُوعِ الشَّمْسِ بِالْإِجْمَاعِ، لِكَرَاهَةِ النَّفْلِ بَعْدَ الصُّبْحِ. وَأَمَّا بَعْدَ طُلُوعِ الشَّمْسِ فَكَذَلِكَ عِنْدَهُمَا. وَقَالَ مُحَمَّدٌ: أَحَبُّ إلَيَّ أَنْ يَقْضِيَهَا إلَى الزَّوَالِ كَمَا فِي الدُّرَرِ. قِيلَ هَذَا قَرِيبٌ مِنْ الِاتِّفَاقِ لِأَنَّ قَوْلَهُ أَحَبُّ إلَيَّ دَلِيلٌ عَلَى أَنَّهُ لَوْ لَمْ يَفْعَلْ لَا لَوْمَ عَلَيْهِ. وَقَالَا: لَا يَقْضِي، وَإِنْ قَضَى فَلَا بَأْسَ بِهِ، كَذَا فِي الْخَبَّازِيَّةِ؛ وَمِنْهُمْ مَنْ حَقَّقَ الْخِلَافَ وَقَالَ الْخِلَافُ فِي أَنَّهُ لَوْ قَضَى كَانَ نَفْلًا مُبْتَدَأً أَوْ سُنَّةً، كَذَا فِي الْعِنَايَةِ يَعْنِي نَفْلًا عِنْدَهُمَا سُنَّةً عِنْدَهُ كَمَا ذَكَرَهُ فِي الْكَافِي إسْمَاعِيلُ (رد المحتار ج 2 ص 572 أيج أيم سعيد)

[2]  “وقضى السنة التي قبل الظهر” في الصحيح “في وقته قبل” صلاة “شفعة” على المفتي به كذا في شرح الكنز للعلامة المقدسي [فتاوى العتابي] : المختار تقديم الاثنتين على الأربع وفي مبسوط شيخ الإسلام هو الأصح لحديث عائشة رضي الله عنها أنه عليه السلام كان إذا فاتته الأربع قبل الظهر يصليهن بعد الركعتين وحكم الأربع قبل الجمعة كالتي قبل الظهر ولا مانع عن التي قبل العشاء من قضائها بعده (مراقي الفلاح ص 175 المكتبة العصرية)

أحسن الفتاوى ج 3 ص 485 أيج أيم سعيد

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