Question: Question: What is the ruling on delaying the prayers beyond their times, whether there is a need or not? To the extend that it reaches the time of the next [prayer].
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Paraphrased from Shaykh ‘Uthaymīn’s Fath Dhīl Jalāli wal Ikrām Sharh Bulūgh al-Marām Vol.2 Pg.223
Ash Shaykh Saalih Al Fawzaan (hafidahullah) was asked regarding a woman who prayed but does not remember if she has recited Al-Faatihah or not?
Answer:
If this was from the angle of Waswaas [Satanic whisperings] and it occurs a lot to her then indeed she should not pay attention to it.
As for if this was accidental (i.e. left out unintentionally) then the origin is that she has not read it, therefore it is a must that she reads it.
Reference: http://www.alfawzan.af.org.sa/node/15567
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It is better that all of the supererogatory (prayers) are in the home, except for what has been legislated (to be performed) in the masjid, such as the night prayer during Ramadhan. So for example the sunnah before Dhuhr is better to be done at home, and the sunnah after Dhuhr (likewise) is better in the home. And the sunnah before Fajr is (better) done in the home, and the sunnah after Maghrib is (better) done in the home and the sunnah after Eesha is better to be done in the home.
All of the Nawaafil (supererogatory) are better (to be performed) in the home, due to the statement of the Prophet – sallallaahu alaihi wa sallam – : “The best prayer of a man is (the one performed) in his house, except the obligatory prayers”And the wisdom (behind) the naafila prayer being better in the house is: that the home does not become like a grave, i.e. He does not pray in it. And all of the prayers are a blessing.
Secondly that he makes his family accustomed with the prayer, due to this you will find the young child if he sees his father praying he goes and prays next to him, he stands with him, he bows with him, he prostrates with him and he sits with him. Even if he (the child) doesn’t say a thing, however he follows (his father in the prayer) and this is a booty, that you make your family accustomed to (performance) of the prayer.
Fataawa Noor alad Darb of Shaykh Uthaymeen Volume 5 pages 11-12
بسم الله الرحمن الرحيم
It is legistlated after the adhaan and after responding to the muadhin and (then after) sending peace and blessings upon the Prophet -May Allah’s Peace be Upon Him- that he says what is reported from the Prophet
“اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ، وَالصَّلَاةِ الْقَائِمَةِ، آتِ مُحَمَّداً الْوَسِيلَةَ وَالْفَضِيلَةَ، وَابْعَثْهُ مَقَاماً مَحْمُوداً الَّذِي وَعَدْتَهُ،1
Because that is affirmed from the prophet -May Allah’s Peace be Upon Him- from the hadith of Jaabir bin Abdillah al-Ansaari-May Allah be pleased with him- in Sahih Al-Bukhaari, and that is without raising of the hands, because that is not reported in this place, so it is considered an innovation to do it.
Al-Lajnah Ad-Daa’imah: 16874
1. O Allah , Lord of this perfect call and established prayer. Grant Muhammad the intercession and favor, and raise him to the honored station You have promised him
بسم الله الرحمن الرحيم
The opening supplication is a sunnah and is not obligatory whether that is in the five compulsory prayers or the supererogatory. And that which is befitting is that the people use all the (forms) of the opening supplication reported from the Prophet -(May Allah’s Peace be Upon Him)- so that by way of that he attains the reward of performing the sunnah with all its different forms. And if he only knew one form from the sunnah and he restricts himself to that, then there is no sin upon him. Because that which is apparent is that the Messenger -sallaallaahu alaihi wa sallam- used to vary the forms of the opening supplications and the tashahud for the purpose of ease for the slaves (of Allah). Likewise the Messenger used to vary the dhikr after the prayer for two benefits:
The first benefit: So that an individual does not continue upon one type; for if a person continued upon one type, it would become a habit to him and because of that he would become negligent and find himself saying this dhikr without intent, due to it becoming an action which he does out of habit. So when the adhkaar are of various types and a person uses them intermittently, his heart will be present whilst reciting and this is conducive for understanding and contemplating on what he says.
The second benefit: Is ease upon the ummah, because a person can use one form or the other in accordance to what is befitting in his personal circumstances.
So due to these two benefits some acts of worship have come with various forms like the opening supplications, the tashahud and the adhkaar after the prayer.
Paraphrased from Shaykh Al-Uthaymeen’s Majmoo’ al-fataawa war rasaa’il volume 13 Page 74
بسم الله الرحمن الرحيم
This short series of articles will research some of the issues relating to the prayer. It will be organised in a question and answer style with all information referenced to the fatawaa of the scholars.
Q: A person enters the masjid for ‘Isha prayer, then he remembers he has not yet prayed Maghrib so what does he do?
A: If you enter the masjid and the ‘Isha prayer is about to be established [i.e. iqaama has been called and it is beginning] but then you remembered you have not prayed Maghrib, in that case you enter with the ‘Isha congregation with the intention of Maghrib. The first three raka’aat are prayed as normal, but when the Imaam stands up after the third rak’at to start the fourth rak’at, you stay sitting and wait for the Imaam and rest of congregation to complete their fourth and then give the salam [tasleem] with the Imaam together at the end.
Similarly though, you can stay sitting after the third and finish the prayer and give the salam by yourself, then rise up and join the Imaam and congregation in what is left of the ‘Isha prayer [i.e. join them in their final rak’at of ‘Isha and then continue after they finish].
It is of no harm that the intentions are different between yourself and the Imaam in accordance to the correct opinion of the scholars on that.
[Based on Fatawa Arkaan ul-Islaam of Shaikh ibn ul-Uthaymeen, p290]