Fatwa ID: 03150

Answered by:  Alimah Sabrina al-Faarsiyyah​

Question:

My question is if suppose, we miss performing Fajr salah, and performed all the rest, can we perform Fajr Salah as Qadha before performing Isha namaz?

Answer:

In The Name Of Allah, The Most-Merciful, The Most Kind

If a person is sahibut tartib; one who has not missed more than five obligatory prayers since the time of their maturity, and they miss an obligatory prayer, then it is necessary for them to abide by the sequence of prayers when performing them. This means that if they have missed prayers and it is also time for them to pray the prayer of the current time they are in, it needs to be done in order; the qadha prayers must be performed first and then followed by the prayer of the current time, in accordance to their original pattern.

One remains a sahibut tartib until they even miss five prayers. However, if they miss the sixth prayer, and this is while not counting witr salah, then they are excused from following the order when making qadha of their prayers. Therefore, if you have only missed Fajr prayer since the time you became mature, you were required to perform your missed Fajr before performing your Zuhr salah.

If you have missed more than five prayers: six or more, then you are not required to follow the sequence of your missed prayers and you are permitted to pray the next prayer of the current time and then make qadha of your missed salah at a later time.

So to answer your question, you can perform Fajr as qadha before Isha, if you are not sahibut tartib.

Only Allāh Ta’ālā knows best

Written by Alimah Sabrina al-Faarsiyyah

Check and approved by Mufti Mohammed Tosir Miah

Darul Ifta Birmingham

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[1] Ibnu Abidin, Raddul Muhtar 2/633-637, Al-Ashrafiyyah

(قَوْلُهُ أَدَاءً وَقَضَاءً) الْوَاوُ بِمَعْنَى أَوْ مَانِعَةُ الْخُلُوِّ، فَيَشْمَلُ ثَلَاثَ صُوَرٍ: مَا إذَا كَانَ الْكُلُّ قَضَاءً، أَوْ الْبَعْضُ قَضَاءً وَالْبَعْضُ أَدَاءً، أَوْ الْكُلُّ أَدَاءً كَالْعِشَاءِ مَعَ الْوِتْرِ ط وَدَخَلَ فِيهِ الْجُمُعَةُ، فَإِنَّ التَّرْتِيبَ بَيْنَهَا وَبَيْنَ سَائِرِ الصَّلَوَاتِ لَازِمٌ، فَلَوْ تَذَكَّرَ أَنَّهُ لَمْ يُصَلِّ الْفَجْرَ يُصَلِّيهَا وَلَوْ كَانَ الْإِمَامُ يَخْطُبُ إسْمَاعِيلُ عَنْ شَرْحِ الطَّحَاوِيِّ.

(قَوْلُهُ أَوْ فَاتَتْ سِتٌّ) يَعْنِي لَا يَلْزَمُ التَّرْتِيبُ بَيْنَ الْفَائِتَةِ وَالْوَقْتِيَّةِ وَلَا بَيْنَ الْفَوَائِتِ إذَا كَانَتْ الْفَوَائِتُ سِتًّا، كَذَا فِي النَّهْرِ.

(قَوْلُهُ اعْتِقَادِيَّةٌ) خَرَجَ الْفَرْضُ الْعَمَلِيُّ وَهُوَ الْوِتْرُ، فَإِنَّ التَّرْتِيبَ بَيْنَهُ وَبَيْنَ غَيْرِهِ وَإِنْ كَانَ فَرَضَا لَكِنَّهُ لَا يُحْسَبُ مَعَ الْفَوَائِتِ. اهـ.

[2] Al-Fatawa Al-Hindiyyah, 1/181, Al-Faisal

التَّرْتِيبُ بَيْنَ الْفَائِتَةِ وَالْوَقْتِيَّةِ وَبَيْنَ الْفَوَائِتِ مُسْتَحَقٌّ، كَذَا فِي الْكَافِي حَتَّى لَا يَجُوزَ أَدَاءُ الْوَقْتِيَّةِ قَبْلَ قَضَاءِ الْفَائِتَةِ، كَذَا فِي مُحِيطِ السَّرَخْسِيِّ. وَكَذَا بَيْنَ الْفُرُوضِ وَالْوِتْرِ، هَكَذَا فِي شَرْحِ الْوِقَايَةِ.