IMPORTANT POINTS OF SALAAT - Notes From Moulana Sadiq Hassan

(A) Holy Quran: Establish salat and do not be among mushrikeen (Surah Rum, 30:31)
(B) Holy Quran: And woe to the worshippers (namazi), who are careless in their salat, (Surah Maun, 107:3-4)
(C) Hadeeth Holy Prophet: If salat is accepted by Allah, all good deeds will be accepted, and if salat is rejected, all good deeds will be rejected.
(D) Hadeeth 6th Imam (AS): One, who considers salat as insignificant, will not receive our shafaat.

A person, who offers salat, but does not care about the masail (rules and laws) of salat, is like one who considers salat as insignificant. For some persons, the lack of knowledge of some masail of salat, wudu and ghusl, may be an acceptable excuse, but for many other persons, the lack of knowledge is no excuse, and the Islamic sharia may require such persons, in some cases, even to repeat the salat of whole life with the correct method.
Hence it is necessary for every Muslim to know and understand the masail of salat carefully so that he gains full benefit of this act of worship and he is also not considered as one who is careless about salat.

CONDITIONS FOR VALIDITY OF SALAT

(1) Time: The salat must be offered within the specified time
(2) Qibla: The salat must be offered towards the direction of Kaba in Makkah
(3) Clothes: The clothes in which salat is offered must be mubah (lawful), tahir and fulfil other conditions
(4) Place: The place at which salat is offered must be mubah, tahir and fulfil other conditions
(5) Taharat: The person’s body must be tahir and must have performed wudu (or ghusl if required) with mubah water
(or tayammum, if required, with mubah soil etc)

IMPORTANCE OF MUBAH IN SALAT

Fiqh Lecture # 10 Maulana Sadiq Hasan, Panjtan Ctr, Melbourne
One of the most important conditions for a thing to become mubah (lawful) is that the khums for that thing (if wajib) must have been paid.

Ignoring the condition of mubah for salat is the same as taking salat lightly or insignificant (istekhfaf) and amounts to a great sin.

If khums was wajib on the clothes you are wearing and has not been paid, and if the salat has been offered in such clothes, then the salat is batil (invalid) even if you did not know this rule. In such a case, you must repeat that salat with mubah clothes on. The same rule applies for the place or house where the salat is offered, and the water used for wudu or ghusl, and soil used for tayammum.

If khums was wajib on other items (such as food, car, gifts etc), which are not used by the person during his/her salat, and the khums has not been paid on these items, then the salat is not batil, but the salat will not be accepted until the wajib khums on these items has been paid. Hence, it is first necessary to understand the laws of khums and halal earnings before understanding the detailed masail of salat.

SOME COMMON MISTAKES IN SALAT

MAKROOH (UNDESIRABLE) DRESS DURING SALAT

(a) Dress with pictures of a living being (animal or human)
(b) Ring or jewellery inscribed with pictures of living being
(c) Black dress except that used during azadari (mourning for Imams AS)
(d) Tattoos on the body unless it is of vulgar type

Four types of black dress are not makrooh anytime and during salat:

(a) Black turban (ammama),
(b) Black long robe (aba qaba) worn by scholars,
(c) Black socks,
(d) Black ladies chador (over garment).
It is recommended for ladies to wear some jewellery during salat.

TIMES FOR DAILY SALAT

Sunset is defined in two ways:
(a) Astronomical Sunset or Actual Sunset (published in media), and
(b) Islamic Sunset (which is 10 to 12 minutes after astronomical sunset or actual sunset) Midnight is the middle time between actual Sunset and Sunrise times, according to Ayatullah Khui.

Midnight
is the middle time between actual Sunset and Dawn times, according to Ayatullah Seestani, Khumaini and Khamenei.

Noon
is the middle time between Sunrise and actual Sunset according to all Mujtahids

MAGHRIB & ISHA TIMES:
(a) Maghrib salat time starts with Islamic sunset (i.e. 10-12 minutes after actual sunset).
(b) Isha salat time starts soon after offering Maghrib salat.
(c) Maghrib and Isha times remain up to Midnight
(d) It is a sin to delay Maghrib and Isha after Midnight without genuine reasons (e.g. travel)
(e) Between Midnight and Dawn, you can offer Maghrib and Isha salat with the intention of Mafiz-zimma (i.e. neither Qaza nor Ada).
(f) Maghrib and Isha becomes qaza after Dawn, and it is a sin to make salat qaza.
(g) Fazeelat time for Maghrib (with maximum sawab) remains for about 35 to 45 minutes after the start of Maghrib time
(h) Fazeelat time for Isha (with maximum sawab) starts after the Fazeelat time for Maghrib, and remains upto initial one-third part of the night.

FAJR TIME:
(a) Fajr salat time starts with Dawn.
(b) Fajr salat becomes qaza at Sunrise.

ZOHR & ASR TIMES:
(a) Zohr time starts at Noon
(b) Asr time starts soon after offering Zohr salat
(c) Zohr and Asr become qaza at actual sunset according to Ayatullah Khui and Seestani with ehtiate wajib
(d) Zohr and Asr become qaza at Islamic sunset according to Ayatullah Khomeini and Khamenei
(e) Fazeelat time for Zohr (with maximum sawab) remains for 1 to 1.5 hours after Noon time according to Ayatullah Khui.

FASTING TIME:
(a) Fasting time starts with Dawn, and finishes with Islamic Sunset (i.e. 10-12 minutes after actual Sunset) according all Mujtahids.
(b) Since it is hard to find actual Dawn, it is recommended to start fasting 10 minutes before the published earliest Fajr start time, which is generally mentioned in timetables as Imsak (when you should stop eating, drinking etc).

SOME QUESTIONS & ANSWERS RELEVANT TO SALAAT

Answer to the Question asked obtained from  AyatullahAl-Uzama Sayyid Ali Al-Husaini Al-Seestani Dama Dhilluhu

Paper # 4 RE DISABLED PERSON

Q) What is the ruling for a disabled person who offers prayers while remaining seated on the chair. Is it correct that such a person joining Namaz must in the beginning stand till Ruku of the 1st Rakaat & then perform all the actions while seated up to the end bowing wherever possible. Is it right for this person to lift the sajdagah & place it in the forehead while reciting the Dhikr of sujood or just bows more without sajdagah touching the forehead ? ( Sajdagah is on the small table infront of the Musalli all the time )

In short if he is unable to stand while praying, he should sit down, & if he is unable to sit, he should lie down.  As long as a person is able to offer prayers standing, he should not sit down. For example, if the body of a person shakes, or moves when he stands, or he is obliged to lean on something, or to incline his body a bit, he should continue to offer prayers standing in whatever manner he can. But, if he cannot st& at all, he should sit upright, & offer prayers in that position.  As long as he can sit, he should not offer prayers in a lying posture, & if he cannot sit straight, he should sit in any manner he can. & if he cannot sit at all, he should lie on his right side.  If he also cannot lie on the left side then he should lie on his back with his feet facing Qibla.

For example, as your question implies, a person is praying seated on a chair with a table in front of him on which is laid Mor (Sijdagah).  As long as he is able to stand up he should do so & recite Takbiratul Ihram in a standing position & if he can continue standing up to recite the Qir’at he should continue to do so & perform Ruku & then sit down to perform Sajdah.  If he cannot continue standing up he should sit down after reciting Takbiratul Ihram & perform Ruku in a sitting position.  If he cannot stand up & recite Takbiratul Ihram then only he should recite Takbiratul Ihram in a sitting position.  If he is offering prayers in a sitting position, & after reciting Hamd & Surah, he is able to stand up & perform Ruku, he should first stand up, & then perform Ruku.  But if he cannot do so, he should perform Ruku while sitting. 

If a person cannot bow down for Ruku properly, he should lean on something & perform Ruku. & if he cannot perform Ruku even after he has leaned, he should bow down to the maximum extent he can, so that it could be customarily recognized as a Ruku. & if he cannot bend at all, he should make a sign for Ruku with his head.

If a person is supposed to make a sign with his head for Ruku is unable to do so, he should close his eyes with the niyyat of Ruku, & then recite Zikr. & for rising from Ruku, he should open his eyes. & if he is unable to do even that, he should, as a precaution, make a niyyat of Ruku in his mind, & then make a sign of Ruku with his hands & recite Zikr.

If a person cannot perform Ruku while standing, but can bend for it while sitting, he should offer prayers standing & should make a sign with his head for Ruku. & the recommended precaution is that he should offer another prayer in which he would sit down at the time of Ruku, & bow down for it.

If a person cannot find something high on which he may place the mohr, or any other allowable thing, & if he cannot find any person who would raise the mohr etc. for him, then as precaution, he should raise it with his h& & do Sajdah on it.

(As regards to raising the mohr with his h& & do Sajdah on it, Hujjatul Islam Sayyid Muhammad Rizvi has commented: The basis of your answer is correct; however, when I compared the statement in the Tawzihul Masa'il with what the Sayyid has written in Minhajus Salihiyn (which I consider to be more updated & comprehensive), it seems that the emphasis in the Minhaj is doing it by ishara rather than bring the muhr by h& to the forehead. In any case, the issue of bringing the muhr to the forehead is based on ihtiyat istihbabi, & not ihtiyat wujubi; and, therefore, I would go with the sajda by ishara as the first choice.)

If a person cannot perform Sajdah at all, he should make a sign for it with his head, & if he cannot do even that, he should make a sign with his eyes. & if he cannot make a sign even with his eyes he should, on the basis of obligatory precaution, make a sign for Sajdah with his hands etc. & should make a niyyat for Sajdah in his mind, & recite the obligatory Zikr.

A] The following doubts make prayers void:

1] Doubts about the number of Rak'ats occurring in obligatory prayers which consist of 2 Rak'ats, like, Fajr prayers, or prayers offered by a traveler.
2] Doubts about the number of Rak'ats occurring in prayers consisting of 3 Rak'ats, that is, Maghrib prayers.  
3] Doubt occurring in prayers of 4 Rak'ats as to whether one has performed one Rak'at or more.
4] Doubt in prayers of 4 Rak'ats before going to the second Sajdah, as to whether he has performed 2 Rak'ats or more.
5] Doubts between 2 & 5 Rak'ats or between 2 & more than 5 Rak'ats.
6] Doubts between 3 & 6 Rak'ats or between 3 & more than 6 Rak'ats.
7] Doubt between 4 & 6 Rak’ats or between 4 & more than 6 Rak’ats.
If a person has one of those doubts which makes prayers void, it is better for him to break the prayers if the doubt persists. In fact, he should prolong thinking about it so that the form of namaz changes, or till he loses all hope to ascertain the situation.

A. 1166. It is Makrooh that a person in Namaz slightly turns his face towards right or left, an angle which would not be construed as deviation from Qibla, otherwise Namaz will be void. It is also Makrooh during prayers to shut the eyes or turn towards right or left, & to play with one's beard & hands, & to cross the fingers of one h& into those of another, & to spit.
It is also Makrooh to look at the writing of the holy Qur'an, or some other books or a ring. It is also Makrooh to become silent while reciting Surah al-Hamd, or any other Surah, or Zikr, so as to listen to some conversation. & in fact, every such act which disturbs attention & humility is Makrooh.

1167. It is Makrooh for a person to offer prayers when he is feeling drowsy, or when he restrains his urge for urinating or defecation. Similarly, it is Makrooh to offer prayers with tight socks which press the feet. There are other things also which are Makrooh in namaz. They are mentioned in detailed books on the subject.

Paper # 50PRAYERS Q] Kindly explain to me what does silently mean when the Mas’ala says that it is obligatory for a man & a woman to recite Sura al-Hamd & the other Surah SILENTLY in Dhuhr & Asr prayers & also what is the extent of the voice that should be raised or lowered by a man in the Fajr, Maghrib & Ishaa prayers?

A] In Salaatul Fajr, Maghrib & Ishaa (JAHR), when reciting the two Surahs, a man is required to raise his voice to the extent that the person next to him can hear what is being recited, as in an ordinary conversation between two persons, while in the third Rak’ah of Salaatul Maghrib & the third & fourth Rak’ah of Salaatul Ishaa & all four Rak’ah of Salatul Dhuhr & Asr (IKHFAAT) the person should hear oneself what is being recited. [For women, all their prayers are performed as IKHFAAT].
(answered by: Sheikh Fadhel Al-Sahlani, the U.S. representative of Ayatullah Al-Udhma Al-Hajj Al-Sayyid Ali Husaini Al-Seestani Dama Dhilluhu)

Q] Is it recommended or obligatory for a man to recite Surah al-Hamd & the other Surah loudly while offering Fajr, Maghrib & Isha prayers.

A] It is Wajib, but he should not raise his voice unusually high, as if he were shouting, & if he does so his prayers will be void.

A] To take wages for teaching obligatory acts of prayers is Haraam, as a precaution, & taking wages for teaching Mustahab things is permissible.

Paper # 53/25 Traveller
 

Q] As a result of expansion, some cities which used to comprise a number of townships, have become very big ones. Do you consider such cities as one (physically) or the old demarcations between its different neighborhoods should be observed? Say, you set out on a journey heading to some other destination, from the easternmost point. The time for prayer was due, while you were still within its boundaries, that is in the westernmost point. Do you perform your prayer tamam (in its entirety) or qasr (shortened form). Also, when you return to such a big city & the time for prayer was due, while you were in its outskirts, do you say your prayer qasr or tamam? & what is the ruling on fasting in such a situation?

A] As explained in the question, such a city is considered one, i.e. the rule of different towns is not applicable. Of course, the yardstick in calculating the distance is the definition of Musafir (traveler). If such a city is very big & it fulfils the definition, when the person embarks on his journey from his neighborhood, though it be inside the city, the rule of Musafir applies here. Thus, the distance is calculated from the approaches of the neighborhood of the Mukallaf. If the definition does not apply unless he gets out of the city, the end of the city should be the start of calculating the distance from the edge of tarakkhus (the point at the parameter of a town, when, for instance, Adhan “call of prayer” can be heard).

PRAYERS OF A TRAVELLER If a traveler who wants to stay at a place for ten days, has determined at the very outset, that during the period of ten days, he will travel to surrounding places up to the limit of Tarakhkhus or more, & if the period of his going & returning is so brief, that it cannot be considered as infringement of his intention of staying there for 10 days, he should offer full prayers.
But if it is considered as an infringement, then he should pray Qasr. For example, if he is away from that place for a day & a night, then that prolonged period will be breaking the intention, & he will pray Qasr. But if he was away for, say, half a day, returning by the evening, it will not be considered as breaking the intention. Of course, if he travels frequently from that place, giving an impression that he is visiting two or more places, then he will pray Qasr.
Question put forward to Maulana Sayyid Muhammad Rizvi based on the above Ruling.
Will the same Mas'ala be applicable, under the same situation, if a traveler who has decided to stay at a place for more than ten days, did not determine at the very outset, but travels to a nearby place of more than 28 miles (return) & returns the same day. For example, he travels in the morning & returns the same evening or he travels in the afternoon & returns at night. As I understand, he will be required to pray Qasr during his traveling but will continue to pray full on his return of stay at a place where he had decided to stay for more than ten days.
Answer given by Sayyid Muhammad Rizvi.
By looking at the ruling, yes, if a person did not have that intention from the very beginning & changes his plan in between, then for the remainder of his stay, he will have to pray Qasr unless the remainder days are 10 days.
Marhum Ayatullah Al-Khoei (a.r.)
If a traveler, who wants to stay at a place for ten days, has determined at the very outset that, during the period of ten days, he will go to different sides of that place up to the limit of Tarakhkhus or more, & if the period of his going & return is, for example, about one or two hours which is not usually inconsistent with ten days' stay, he should offer complete prayers. & if the period is more than that, he should, as a precautionary measure, offer shortened as well as complete prayers, & it that period is full day or the larger part of it, he should offer shortened prayers.

Paper # 62 CLOTHES IN PRAYER    

     Click here for MP3 lecture  Lec_21_17th_June_07

Q.]  If a person prays wearing dress which has been purchased with the money whose Khums has not been paid, is his prayers valid?

A.] If a person purchases a dress with the particular sum of money whose Khums has not been paid by him, then Namaz in that dress will amount to the Namaz in a dress which has been usurped.

A] If small dresses belonging to a person offering prayers, like his socks or scalp cap, which would not ordinarily cover his private parts,  become Najis,  & if they are not made of the parts of a carcass or an animal whose meat is Haraam to eat, the prayers offered with them will be in order.  & there is also no objection if one offers prayers with a Najis ring.

A] Yes, it is permissible for him to carry Najis things, like handkerchief, key & knife. Similarly , if he has a separate Najis dress which he is carrying, it will not affect the validity of his prayers. [Note: It does not include carrying carcass of a Mayta]

Wearing of following types of items are makrooh at anytime and during salat and will reduce the sawab of salat:

(a) Dress with pictures of a living being (animal or human)
(b) Ring or jewellery inscribed with pictures of living being
(c) Black dress except that used during azadari (mourning for Imams AS)
(d) Tattoos on the body unless it is of vulgar type

Four types of black dress are not makrooh anytime and during salat:

(a) Black turban (ammama),
(b) Black long robe (aba qaba) worn by scholars,
(c) Black socks,
(d) Black ladies chador (over garment).
It is recommended for ladies to wear some jewellery during salat.