Advertise on TMV. Listicle Prayer. Kawther Ayed Al-Zubaidy A young journalist and humanitarian that seeks to provide answers for common questions. The Importance of Prayer. Vikki Ramdass.
The Essence of Dua. Iqra Online. TMV Team. Timo Al-Farooq. Dr Suriyah Bi. Latest videos. Subscribe on YouTube. This website uses cookies to improve your experience. As it is not a sin to miss a salat due to one of the abovementioned excuses, it will not be a sin to delay making it up as much as to perform sunnat and other nafila voluntary salats.
The ruling regarding a salat missed due to an excuse, such as sleeping, forgetting, is as follows: "Though it is better to make up the salats missed due to an excuse than to perform voluntary salats , the pre- fard and post- fard sunnat salats and the ones praised in hadith-i sharifs , such as Salat ad-Duha , Salat at-Tasbih , Tahiyyat al-Masjid , are not included in this ruling. It is better to perform them than to make up a missed salat " Radd-ul-Mukhtar, Halabi, Fatawa-i Hindiyya.
The sunnat salats of the five daily salats mean the salats performed by our Master the Prophet. These salats were termed sunnat salats later. When making intention for sunnat salats , the Messenger of Allah used to say only, "I intend to perform salat for the sake of Allah. Radd-ul-Mukhtar, Uyun-ul-Basair, Halabi It is stated in hadith-i sharifs : The best jihad is to perform fard [obligatory] acts of worship. The woman cannot be said to be pregnant, nor can she be called a mother anymore.
So is this person. A Believer is like a business person. It is written in the pamphlet entitled Bay wa Shir'a by Hadrat Hamza Efendi: "Perform a two- rak'at salat before going on a journey. If you have salats to make up, then you must make up two or three salats because it is idiocy to perform voluntary salats when one has salats to make up" p.
Hadrat Imam-i Rabbani states: "Voluntary acts of worship are of no value when compared with obligatory acts of worship. The value of a sunnat compared with a fard is not even like that of a drop of water compared with an ocean" Letters 29, Hadrat Sayyid Abdulhakim Arwasi, who was an expert on the fiqh of the four madhhabs , said: "One who has years of missed salats must perform sunnat salats with the intention of making up missed salats. Issue If a person has two sets of dresses, and knows that one of them is najis, but does not know which, and has sufficient time at his disposal, he should offer prayers with each one of them.
For example, if he wishes to offer Zuhr and Asr prayers, he should offer one Zuhr prayer and one Asr prayer with each set. However, if the time at his disposal is short, he may offer the prayers with either of them, and it will be sufficient.
Hence, if a person knows that it is haraam to use an usurped dress, or does not know the rule on account of negligence, and intentionally offers prayers with the usurped dress, as a precaution, his prayers would be void. But if his dress includes such usurped things which alone cannot cover the private parts, or even if they can cover the private parts, he is not actually wearing them at that time for example, a big handkerchief which is in his pocket or if he is wearing the usurped things together with a Mubah covering, in all these cases, the fact that such extra things are usurped would not affect the validity of the prayers; although, as a precautionary measure, their use should be avoided.
If he himself is the usurper, his Salat , as a precaution, will be void. Issue If a person does not know or forgets that his dress is a usurped one, and realises it during prayers, he should take off that dress, provided that his private parts are covered by another thing, and he can take off the usurped dress immediately without the continuity of the prayers being broken. But if he does not have so much time, he should take off the dress while praying, and complete the prayers according to the rules applicable to the prayers by the naked.
Issue If a person offers prayers with a usurped dress to safeguard his life or, for example, to save the dress from being stolen by a thief, his prayers are in order. Issue If a person purchases a dress with the particular sum of money whose khums has not been paid by him, then Salat in that dress will amount to the Salat in a dress which has been usurped. And the recommended precaution is that even if the dress is made of the parts of the dead body of an animal whose blood does not gush for example, fish or snake , it should not be used while offering prayers.
Issue If a person who offers prayers has with him parts from a carcass, whose meat is halal, and which is not counted as a living part, e. Similarly, his dress should not be soiled with the urine, excretion, sweat, milk or hair of such animals. However, if there is one isolated hair on the dress, or if he carries with him, say, a box in which any such things have been kept, there is no harm.
But if it has dried up, and if its substance has been removed, then the prayer is valid. Issue If hair and sweat and saliva of another person is on the body, or the dress of a person offering prayers, there is no harm in it. Similarly, there is no harm if animal products, like wax, honey or pearls are with him while he prays. Issue If the person offering prayers, doubts whether his dress is made of the parts of an animal whose meat is halal, or with the parts of the animal whose meat is haraam, he is allowed to offer prayers with it, irrespective of whether it has been made locally or imported.
Issue It is not known whether a pearl oyster is one of the parts of an animal whose meat is haraam, therefore it is permissible to offer prayers with it. Issue There is no harm in wearing pure fur, and similarly the fur of a grey squirrel, while offering prayers. However, recommended precaution is that one should not offer prayers with the hide of a squirrel. Issue If a person prayed with a dress about which he did not know that it was made of the parts of an animal whose meat is haraam, or if he forgot about it, he should, as a recommended precaution, pray again.
Issue The use of a dress embroidered with gold is haraam for men, and to pray in a such a dress will make Salat void. But for women its use, whether in prayers or otherwise, is allowed. But women are allowed to wear these things in prayers or otherwise. Issue If a person did not know, or forgot that his ring or dress was made of gold, or had a doubt about it, his prayers will be valid if he prayed wearing them.
The latter two are as a measure of recommended precaution. However, for men it is haraam to wear pure silk at any time. Issue If the entire lining of a dress or a part of it is made of pure silk, wearing it is haraam for a man, and offering prayers with it will make it void.
Issue If a man does not know whether a particular dress is made of pure silk, or of something else, it is permissible for him to wear it, and there is also no harm in offering prayers wearing it. Issue There is no harm if a silken handkerchief, or anything similar is in the pocket of a man, it does not invalidate the prayers.
Issue A woman is allowed to wear silken dress in Salat , and at all other times. Issue When one is helpless, having no alternative, one can wear usurped dress, or dress made of gold fabrics, or of silk. Similarly, if a person is obliged to wear a dress, and has no other dress but one of those mentioned, he can offer prayers with such dresses.
But if it is not necessary for him to put on a dress, he should act accordingly to the rules for the unclothed. But if the dress available is not from a wild beast, but from the parts of an animal whose meat is haraam, and if he is not in anyway obliged to wear it, then, as an obligatory precaution, he should pray twice; once with that dress, and again according to the rules applicable to unclothed person.
Issue If a person does not have a dress other than a dress which is made of pure silk or is woven with gold, and if he is not obliged to wear any dress, he should offer prayers in accordance with the rules applicable to the unclothed. However, if it is going to cost him more than he can afford, or, if he spends for the clothes, it would cause him some harm, he can offer Salat according to the rules prescribed for the unclothed person.
Issue If a person does not have a dress, and another person presents or lends him a dress, he should accept it, if the acceptance will not cause any hardship to him. In fact, if it is not difficult for him to borrow, or to seek a gift, he should do so, from the one who may be able to give. But if he offers Salat with such a dress, even if it is only enough to cover his private parts, his prayers will be valid.
But praying in that dress, in any situation, will not invalidate Salat. But if he only draws it upon himself, there will be no harm, and his Salat will not be affected. As for the mattress, there is no objection at all, except when he wraps a part of it around his body, making it to look like wearing. If he does so, then the same rule as that of quilt will apply.
Further, there is one situation in which, if the dress of one who prays is najis, the Salat will be valid. And that is, when small clothes like socks, scalp caps are najis. Rules of these four situations will be explained in details later. And the same applies to pus, which may flow out with blood, or any medicine which became najis, when applied to the wound or the sore. Issue If blood on the dress or the body of a person who is praying, originates from a small cut or wound which can be healed easily, and which can be washed clean, then his Salat is void.
Issue If any part of the body, or the dress, which is away from the wound, becomes najis owing to the fluid which oozes out from the wound, it is not permissible to offer prayers with it.
However, if a part of the body or dress around the wound becomes najis, owing to suppuration, there is no harm in offering prayers with it. But if the blood is from external piles, then it is obviously permissible to offer prayers with it.
Issue If a person has several wounds, but they are so near one another that they may be treated as one, there is no harm in offering prayers with their blood, as long as they have not healed. Issue If the clothes or the body of a person praying, is stained with the blood of Hayz, however little, the Salat will be void. And as a precaution, the same rule applies to the blood of Nifas, Istihaza and the blood from sources which are essentially najis, like a pig, a carcass, or an animal whose meat is haraam.
As regards other bloods, like the blood from a human body, or from an animal whose meat is halal, there is no harm in offering prayers with them, even if they are found at several places on the dress or the body, provided that, when added together, their area is less than that of a dirham.
However, if the other side of the dress gets smeared with blood separately, each one will be considered as a separate blood. Therefore, if blood on both sides is less than a dirham in area when put together, Salat will be valid with them. But if it exceeds the area, then Salat will be void. Hence if the area of the blood of the dress and that of the lining, when added together, are less than the area of a dirham, the prayers offered with them will be in order, and if they are more, the prayers offered with that blood will be void.
However, if the moisture reaches the blood only, without wetting its edges, then there is no objection in offering prayers with it. Issue If there is no blood on the body or dress of a person, but it becomes najis because of contact with some moisture mixed with blood, prayers cannot be offered with it, even if the part which has become najis is less than the area of a dirham.
And there is also no objection if one offers prayers with a najis ring. Issue It is permissible for a person in Salat to carry with him najis things, like najis handkerchief, key and knife.
Similarly, if he has a separate najis dress which he is carrying, it will not affect the validity of his prayers. Issue If a person knows that the area of the blood stain on his body or dress is less than that of a dirham, but suspects that it may be one of those blood e.
Hayz, Nifas, Istihaza which are not excused in Salat , he is permitted to offer prayers with that blood, and it will not be necessary to wash it off. Issue If the area of blood stains on the dress, or body of a person, is less than that of a dirham , but he is not aware that it is one which is not excused in the prayers, and learns later after Salat , that it was the blood which are not excused, it is not necessary for him to offer the prayers again.
Similarly, if he believes that the span of the blood is less than that of a dirham and offers prayers, then comes to know later, that it was equal to or more than the area of a dirham, it is not necessary to offer the prayers again. Mustahab Things Issue A number of things are Mustahab for the dress of a person who offers prayers. Makrooh Things Certain Items are Makrooh for the Dress of One who Prays: Issue To wear a black, a dirty, or a tight dress, or to put on a dress of a person who is a drunkard, or of one who is careless about najasat.
Similarly, to wear a dress which has images printed or drawn on it, to keep the buttons open, to wear a ring which has images engraved on it. If a person prays on a usurped property, then as an obligatory precaution, his prayers are void, even it he prays on a carpet, or a couch, or similarly objects. However, there is no harm in offering prayers under a usurped roof or a usurped tent.
For example, if a house has been rented out, and the owner of the house, or anyone else offers prayers in that house without permission of the tenant, then as a measure of precaution, his prayers are void. And if a person made a will before his death that one-third of his estate should be used for a particular cause, prayers cannot be offered in that property until that one-third has been dispensed with.
However, if a person usurped a place himself but forgets it, and offers prayer there, his prayers are void. Issue If a person is obliged to offer obligatory prayers while riding, and if the animal of his riding, or its saddle, or stirrups are usurped ones, his prayers are void. And the same rule applies if he wishes to offer Mustahab prayers while riding that animal. Issue If a person owns a property in partnership with another person, and his share is not defined, he cannot use that property to offer prayers without the consent of his partner.
Conversely, if he does not give verbal permission but it is known with certainty that he is happy about it, then offering prayers in his property will be in order. A person wishing to pray in such property can do so, with the permission of the heirs. Similarly, there will be no objection, if the debt is paid up, or guaranteed for payment.
For example, if he permits a person to stay and sleep in his property, it will be implied that he has given him permission for offering prayers as well. This also applies to lands which have no gates or walls over them.
No permission will be required from its owner, except if it is known that the owner is minor, insane, or displeased about anyone praying there.
In such a case, as an obligatory precaution, prayers should not be offered there. In fact, as an obligatory precaution, it should not prevent the body from being at ease. But if one is forced to pray at such places, due to shortage of time, or any other reason, like in a car, on a ship or on train, then one should try to remain still, and to maintain the direction of Qibla, as much as possible.
And if the vehicles move away from the direction, he should return to Qibla. And if they do not cause excessive swaying to the body, when they are in motion, one can pray in them. Issue Prayers offered on a heap of wheat, or barley, or any other similar thing, which cannot remain steady, is void. The Third Condition: A person should offer prayers at a place where he sees the possibility of completing the prayers. To pray at a place where one cannot complete the prayers, because of strong winds, or heavy rains or a teeming crowd, will render Salat void, even if one somehow manages to finish the prayers.
Issue If a person offers prayers at a place where it is forbidden to stay, like, under a roof which is about to collapse, his prayers are in order, though he will have committed a sin. The Fourth Condition: The ceiling of the place where one prays should not be so low, that one may not be able to stand erect, nor should the place be so small, that there may be no room for performing Ruku or Sajdah.
Issue If a person is forced to offer prayers at a place where it is not at all possible to stand, he will pray while sitting. And if it is not possible to perform Ruku and Sajdah, he should perform them by head signs.
The Fifth Condition: If the place where one wishes to pray is najis, it should not be so wet that its moisture would reach the body or the dress of the person praying. And the recommended precaution is that the place where one offers prayers should not be najis at all. The Sixth Condition: As an obligatory precaution, women should stand behind men while praying. At least, her place of Sajdah should be in line with his thighs, when in Sajdah.
And the same applies if one of them starts earlier than the other. Similarly, the prayers of both will be valid if the distance between them is ten arms. The Seventh Condition: The place where a person places his forehead while in Sajdah, should not be higher or lower than a span of four fingers, when compared to the place of thighs or toes of his feet.
The details of this rule will be given in the rules relating to Sajdah. As a recommended precaution, one must avoid praying at such places.
Issue Prayers at a place where musical instrument etc. Issue Salat in the Shrines of the holy Imams is Mustahab, and is even better than offering prayers in a mosque. Issue Frequenting a mosque, and going to a mosque which is visited by very few people, is Mustahab.
And it is Makrooh for a neighbour of the mosque to pray anywhere other than a mosque, unless he has a justifiable excuse. Issue It is Mustahab that one should not sit to eat with a person who does not attend prayers in a mosque, should not seek his advice, should not be his neighbour, and should not enter into matrimonial bond with his family.
Places where Offering Prayers is Makrooh Issue There are a number of places where it is Makrooh to offer prayers. If it is a source of inconvenience, and discomfort to them, it is haraam to obstruct their way. And the recommended precaution is that the outer part of the wall of a mosque, too, should not be made najis.
And if it becomes najis, it is not obligatory to remove the najasat. But if someone makes it najis to violate its sanctity, that act is haraam, and the najasat should be removed. Otherwise, demolition is a matter of Ishkal. However, it is not obligatory to refill the dug area, or to rebuild the demolished part. If the mat remaining najis affects the sanctity of the mosque, but washing may spoil or ruin the mat, then that part which has become najis should be cut off.
Issue It is haraam to carry any Najisul Ayn or a thing which has become najis, into a mosque, if doing so desecrates the mosque. In fact, the recommended precaution is that even if desecration of the mosque is not involved, Najisul Ayn should not be carried into it. Issue If a mosque is draped with black cloth, or covered with a marquee in preparation of Majlis to be read there, and tea is prepared, there will be no objection to all that if they do not have any harmful effect on the mosque, and if it does not obstruct those who come to pray.
Issue Even when a mosque is ruined, it is not permissible to sell it, or to make it a part of a property, or a road. Issue It is haraam to sell doors, windows, and other things of a mosque, and if the mosque becomes dilapidated, those things should be used for the renovation of the same mosque.
If they are not useful for that mosque they should be used in any other mosque, and if they are not of any use for other mosques also, then they may be sold, and the proceeds should be used for that very mosque, if possible. If that is not possible, then it should be spent on the repairs of any other mosque. Issue Building a mosque and renovating a dilapidated mosque is Mustahab. And if a mosque is so ruined, that it is not possible to repair it, then it can be demolished and rebuilt.
In fact, a mosque which may not be in a bad state can be demolished for extension, to facilitate the needs of the people. Issue To keep a mosque clean and tidy, and to illuminate it, is Mustahab. And for a person visiting a mosque, it is Mustahab to apply perfume, and wear neat and good dress and to ensure that the soles of his shoes do not contain any najasat, and when entering the mosque, to put his right foot in first, and on exit, to put his left foot out first.
Similarly, it is Mustahab that one should come to the mosque earlier than others, and leave it after they have departed. In absence of these two reasons, there is no harm in allowing the children. Similarly, for people who have eaten onions, garlic etc. Adhan and Iqamah Issue It is Mustahab for man and woman to say Adhan and Iqamah before offering daily obligatory prayers, but for other Mustahab or obligatory prayers, they are not prescribed.
Issue It is recommended that Adhan be pronounced in the right ear of the child, and Iqamah in its left ear, on the day it is born or before the umbilical cord is cast off.
Issue Adhan consists of the following 18 sentences: Allahu Akbar …………………………………………………………………. But it is preferable that it is pronounced after Ash hadu anna Muhammadan Rasulul lah with the niyyat of Qurbat. Issue There should not be an unusual interval between the sentences of Adhan or Iqamah, and if an unusual gap is allowed between them, the Adhan or Iqamah will have to be repeated.
Issue If Adhan and Iqamah are recited in a melodious tune, rendering it musical, that is, like the way singers sing to entertain the people, it is haraam. If it it does not become musical, it is Makrooh. But the Adhan does not become necessary, only if there is no prolonged gap between the two prayers.
A small time lapse between two prayers, caused by Duas or Nafilah, will not be taken as a prolonged gap. Issue If Adhan and Iqamah has been pronounced for congregational prayers, a person joining that congregation should not pronounce Adhan and Iqamah, for his own prayers. This means it is not an emphasised Mustahab act for him.
If he intends to give Adhan or Iqamah anyway, then it should be with very low voices. If he is joining another prayers with congregation, he should not give Adhan or Iqamah.
If it is not offered in a mosque, the exemption from pronouncing Adhan and Iqamah is not established. If the congregational prayers are offered within the mosque, and he wants to offer prayers on its roof, it is Mustahab that he should pronounce Adhan and Iqamah.
His own prayers which he wishes to offer may not necessarily be within time. For example, both of them should be offering Zuhr prayers or Asr prayers.
The same is applicable if he prays Zuhr while the congregation prays Asr or vice versa. But if his praying Maghrib in its prime time, with a congregation which is offering Asr at its lapsed time, Adhan and Iqamah will not be exempted. Issue If a man listens to the Adhan pronounced by a woman with lustful amusement, he will not be exempted from pronouncing Adhan. In fact, even if intention is not lustful, the exemption is a matter of Ishkal.
Issue It is necessary that the Adhan and Iqamah of a congregational prayers are pronounced by a man. However, if a woman pronounces Adhan and Iqamah in a congregational prayers of women, it is sufficient. Issue Iqamah should be pronounced after Adhan.
Moreover, Iqamah should be pronounced in a standing position, and with Wudhu, Ghusl or tayammum. Issue An inordinate lapse of time should not be allowed between Adhan and Iqamah, and if an excessive gap is allowed between them, it is Mustahab that Adhan be pronounced once again. Similarly, if an excessive time gap is allowed between Adhan, Iqamah, and the prayers, it is Mustahab to repeat them for that prayers.
Issue Adhan and Iqamah should be pronounced in correct Arabic. Hence, if they are pronounced in incorrect Arabic, or one letter is uttered for another, or if, for example, its translation is pronounced, it will not be valid.
If a person pronounces them before time, whether it be intentionally or due to forgetfulness, his action is void, except when the time of Salat sets in during the Salat being offered, then that is valid, as explained in rule Issue If a person doubts before pronouncing Iqamah, whether he has pronounced Adhan, he should pronounce Adhan. But, if he doubts during Iqamah whether he has pronounced Adhan, the pronouncing of Adhan is not necessary. Issue If before pronouncing a part of Adhan or Iqamah, a person doubts whether he has pronounced the part preceding it, he should pronounce the preceding part.
But, if he doubts when in the process of pronouncing a part of Adhan or Iqamah whether he has pronounced the part preceding it, it is not necessary to pronounce that part. Issue It is Mustahab that while pronouncing Adhan, a person should stand facing Qibla and should have performed Wudhu or Ghusl.
Also, one should pause between the recitals of different sentences, and should not engage in talking during Adhan. Issue It is Mustahab that at the time of pronouncing Iqamah, a person is at ease, and he pronounces it with a lower voice. While it is Mustahab not to join the sentences of Iqamah, there should not be that gap between them which is normally given in Adhan.
However, talking between the Adhan and Iqamah of Fajr prayers, or offering prayers between the Adhan and Iqamah of Maghrib prayers, is not Mustahab. He should pronounce Adhan from an elevated place. Hence, a person who does not offer them, whether intentionally or by mistake, his prayers become void. Some other obligatory acts of prayers are not elemental. Therefore, if they are omitted by mistake, the prayers does not become void. Any addition made to these elemental Rukni acts, intentionally, will render the prayers void.
Similarly, if he wants to offer a Qadha Zuhr prayers at the time of Zuhr, he should specify whether he is offering the Zuhr prayers of the day, or the Qadha. Issue A person should be conscious and aware of his niyyat, from the beginning of the prayers till its end. Hence, if, during the prayers he becomes so lost that he is unable to say what he is doing, if asked, his prayer is void.
So, if a person prays to show off to the people, his prayers is void. It will be void even if he couples the intention of showing off, with the performance for the pleasure of Allah.
Similarly, if, for the purpose of showing off, one prays at a special place, like the mosque, or at a special time, like the prime time, or in a special manner, like joining Salat al-Jamaat, his prayers will also be void.
Takbiratul Ehram Issue To say Allahu Akbar in the beginning of every prayer is obligatory, and one of its Rukns, and it is necessary that every letter and the two words are uttered in proper succession. It is also necessary that these two words should be pronounced in correct Arabic. If a person pronounces these words incorrectly, or utters their translation, it will not be valid. Issue The recommended precaution is that one should not join Takbiratul Ehram of the prayers with any preceding recitations, like, Iqamah or with a Dua which he may be reciting before the Takbir.
However, the recommended precaution is that he should not join it with any other thing in obligatory prayers. Issue It is necessary that when a person pronounces Takbiratul Ehram, his body is steady, if he pronounces Takbiratul Ehram intentionally when his body is in motion, his Takbir is void. And if he cannot hear it because of deafness or too much noise, he should pronounce them in such a manner that he would be able to hear, if there was no impediment.
And if he cannot pronounce it at all, he should say it is his mind, and should make a suitable sign with his finger for Takbir, and should also move his tongue, if he can. The same rule applies to a person who is born dumb.
O Lord Who are Beneficent! This sinful has come before You and You have ordered the charitable to show indulgence to the sinners. You are Beneficent, and I am a sinner. Bestow Your blessings on Muhammad and his progeny, and pardon my evil acts of which You are aware. Issue It is Mustahab for a person pronouncing the first Takbir of the prayers, and also the Takbirs which occur during the prayers, to raise his hands parallel to his ears.
But if he has not recited anything, he should pronounce the Takbir. Issue If after having pronounced Takbiratul Ehram, a person doubts whether he has pronounced it correctly, he should ignore his doubt at any stage. But, standing while reciting Surah al-Hamd and the other Surah and standing after performing the Ruku, is not Rukn and if a person omits it inadvertently, his prayers are in order. Issue It is obligatory for a person to stand awhile before and after pronouncing Takbir, so as to ensure that he has pronounced the Takbir while standing.
However, if he is helpless, and is obliged to lean on something, there is no harm in it. Issue If while standing, a person forgetfully moves his body, or inclines on one side, or leans on something, there is no harm in it. However, it not necessary that the weight of his body should be on both the feet. If the weight is on one foot, there is no harm in it. And when he wishes to go a little backward or forward, or to move his body a little towards right or left, he should not recite anything at that time.
Issue There is no harm in the movement of hands and fingers at the time of reciting Hamd, although the recommended precaution is that it should be avoided. Issue If at the time of reciting Hamd ,Surah orTasbihat, somebody moves so much involuntarily that the body is no more steady, the recommended precaution is that after his body resumes steadiness, he should recite again, all that he has recited while his body moved.
Issue If a person becomes unable to stand while offering prayers, he should sit down, and if he is unable to sit, he should lie down. However, until his body becomes steady, he should not utter any of the obligatory Zikr. Issue 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 stand at all, he should sit upright, and offer prayers in that position. And if he cannot sit at all, he should lie, as stated in the rules of Qibla, on his right side. If he cannot lie on that side, he should lie on his left side, but as an obligatory precaution, he should not lie on the left side as long as it is possible for him to lie on the right side.
When it is not possible to lie on either side, then he should lie on his back, with his feet facing Qibla. Issue If a person is offering prayers in a sitting position, and if after reciting Hamd and Surah, he is able to stand up and perform Ruku, he should first stand, and then perform Ruku. But, if he cannot do so, he should perform Ruku while sitting.
Issue If a person, who is offering prayers in a lying position, can sit during the prayers, he should offer, those parts of the prayers while sitting. Also, if he can manage to stand, he should offer those parts of the prayers while standing. But, as long as his body is not still, he should not utter any of the obligatory Zikr. Issue If a person offering prayers in a sitting position becomes capable, during prayers, to stand up, he should offer that part of the prayers which he can, while standing.
But as long as his body is not still, he should not utter any of the obligatory Zikr. Issue If a person who can stand, fears that owing to standing, he will become ill, or will be harmed, he can offer prayers in a sitting position and if he fears sitting, he can offer the prayers in a lying posture. If he prayed at the prime time, and then became capable of standing at the end of the time, he should pray again.
But if he was totally despaired that he would be able to pray standing, and after praying in the prime time, he later found himself capable of standing, it will not be obligatory on him to repeat the prayers.
Issue It is Mustahab for the person offering prayers to stand erect, slacken down his shoulders, place his hands on his thighs, join his fingers together, look at the place of Sajdah, place the weight of his body equally on two feet, stand in humility, keep both his feet in line. Men offering prayers should keep a distance of three open fingers, or a span between his feet, and women should keep the feet together. Issue If the time left for Salat is little, or if a person has to helplessly abandon the Surah because of fear that a thief, a beast, or anything else, may do him harm, or if he has an important work, he should not recite the other Surah.
In fact, there are situations when he should avoid it, like when the Salat time at his disposal is limited, or when in fear. Issue If a person intentionally recites Surah before Hamd, his prayer is void, and if he does it by mistake, and realises this while reciting it, he should abandon the Surah and recite Hamd first, and then the Surah. Issue If a person forgets to recite Hamd and Surah, or either of them and realises after reaching the Ruku, his prayers are in order.
Issue If a person realises before bowing for Ruku, that he has not recited Hamd and Surah, he should recite them, and if he realises that he has not recited the Surah, he should recite the Surah only. But, if he realises that he has not recited Hamd only, he should recite Hamd first and then recite the Surah again. Moreover, if he bends but before reaching the Ruku realises that he has not recited Hamd and Surah, or only Surah, or only Hamd, he should stand up and act according to the foregoing rules.
And if he does so, as a precaution, his Salat will be void, and he will have to pray again. But if he does not go to Sajdah immediately, and continues to pray, it will be in order, though he will have committed a sin for not going to Sajdah immediately.
But if he realises this after reciting the verse of Sajdah, he should act as guided in the above rule i. Issue If during Salat a man listens to the verses making Sajdah obligatory, his prayer are in order, and on the basis of precaution, he should make a sign of Sajdah, and should also offer Sajdah after the prayers.
Issue It is not necessary to recite a Surah after Hamd in Mustahab prayers, even if that prayers may have become obligatory due to Nazr. But, as for some Mustahab prayers like wahshat prayers, in which a particular Surah is recommended, if a person wishes to act according to the rules, he should recite the prescribed Surah.
But as a precaution, he should not abandon it after having reached half, and it is not permissible to resort to another Surah. But, if a na-Mahram hears her voice, she should, on the basis of precaution, recite them silently, especially if allowing him to listen is haraam. But, if, he does so owing to forgetfulness, or not knowing the rule, his prayer is in order. And if he realises that he is doing a mistake while reciting the Surah al-Hamd and the other Surah, it is not necessary to recite again what he has recited not following the rule.
Issue If a person raises his voice unusually high while reciting Surah al-Hamd and Surah, as if he were shouting, his prayer will be void.
And if he cannot do that, he should add some Tasbeeh to it. But if someone cannot recite Surah al-Hamd at all, then there is no necessary replacement for it. The recommended precaution for him is to join Salat al-Jamaat.
And if the time does not permit, he should act as guided in the above rule, and his prayers will be valid. But wherever possible, such a person should join Salat al-Jamaat to relieve himself of the responsibility. Issue If a person has learnt a word which he believes to be correct, and recites it that way in prayers, but comes to know later that he has been reciting it incorrectly, it is not necessary for him to offer the prayers again. But in Salat , its validity does not depend upon following these rules, so if one does not strictly follow them, his Salat will not be void.
Nor should one render it without waqf and join.
0コメント