Ahkaam al-fiqh related to Salaat
Based on Imam Quduris (362-428AH) text: Mukhtasar al
Quduri
CONTENTS - Based on Mukhtasar
al Quduri
Times for Salah
Adhan
The Constituents and Manner of Performing the Salah
Jamaah -
Group Prayer
Other Non-Occasional Prayers
-
Witr, Qadha (Missed Prayers) and
Voluntary Prayers
Special-Occasional Prayers
1.0 TIMES FOR SALAH
1.1 Times of Salah
-
The beginning of the time for the dawn (fajr)
[prayer] is when the second dawn rises, and that is the lateral
whiteness on the horizon. The end of its time is as long as the sun
has not risen.
-
The beginning of the time for zuhr is when the
sun declines. The end of its time according to Abu Hanifah is when
the shadow of everything becomes twice its [length] in addition to
the shadow at midday. Abu Yusuf and Muhammad said : when the shadow
if everything becomes its [length] [instead of twice].
-
The beginning of the time for `asr is when the
time for zuhr departs, according to both views. The end of its time
is as long as the sun has not set.
-
The beginning of the time for maghrib is when
the sun has set. The end of its time is as long as the twilight has
not disappeared. [The twilight] is, according to Abu Hanifah, the
whiteness on the horizon after the redness. Abu Yusuf and Muhammad
said : it is the redness.
-
The beginning of the time for `isha’ is when
the twilight has disappeared. The end of its time is as long as the
dawn has not yet risen. The beginning of the time for witr is
after `isha’. The end of its time is as long as the dawn has not
risen.
1.2 Preferred times
It is recommended :
-
To brighten fajr.
-
To cool zuhr in the summer, and to delay it in
the winter.
-
To delay `asr as long as the sun has not
changed [color].
-
To hasten maghrib.
-
To delay `isha’ to [just] before one third of
the night [has passed]. For one who is accustomed to pray during the
night, it is recommended to delay witr to the end of the night. If
one is not certain of waking up [at that time] one should perform
witr before sleeping.
1.3 Disliked and Prohibited Times
-
Salah is not permissible at the rising of the
sun, nor at its stationary point at midday, nor at its setting.
-
If the sun is setting, one does not perform a
funeral prayer, nor make the sajdah of recitation, [nor perform any
other prayer] except the `asr of that day.
-
It is disliked to perform voluntary prayers
after fajr salah until the sun rises, and after `asr salah until the
sun sets. There is no harm in praying missed prayers during these
two times, [and similarly] performing prostrations of recitation,
and praying over a funeral. One does not perform the two rak`ah of
circumambulation (tawaf).
-
It is disliked to perform any optional prayers
after dawn [and before fajr] other than the two [sunnah] rak`ah of
fajr.
-
One should not perform optional prayer before
maghrib.
2.0 ADHAN
2.1 Its form
-
Adhan is sunnah for the five prayers and
jumu`ah, not any others.
-
The method of adhan is that one say, Allahu
Akbar Allahu Akbar . . . . and there is no tarji`(interpretation) in
it.
-
In the adhan of fajr, one adds, after Falah,
As-salatu khayrum-min an-nawm [twice].
-
Iqamah is like adhan, except that one adds
after Falah, Qad qamatis-salah twice.
2.2 Its sunnahs
-
One is leisurely in adhan, and hastens iqamah.
-
One faces the qiblah.
-
When one reaches Salah and Falah one turns
one’s face right and left.
-
One makes adhan and iqamah for missed prayers.
If one missed more than one prayer, one makes adhan and iqamah for
the first, and for the remainder has the choice:
- if one wishes, one makes adhan and iqamah,
- or, if one wishes, one suffices with the iqamah.
-
It is appropriate that one make adhan in [a
state of] purity, but if one makes adhan without purity, it is
valid. It is disliked to make iqamah without wudu’, or to make adhan
while in janabah.
-
One does not make adhan for a prayer before its
time has entered.
3.0 THE CONSTITUENTS AND
MANNER OF PERFORMING THE SALAH
3.1 The Pre-Requisites of Salah
It is obligatory upon the one who [wishes to] perform salah
to precede [it] with:
-
Purity from hadath - One who cannot find
[anything] with which to remove filth prays with it and does not
repeat the salah.
-
[Purity from] filth, in accordance with what we
have mentioned previously. Also:
-
To cover his/her nakedness. The nakedness of a
man is that which is beneath the navel upto the knee, and the knee
is [part] of the nakedness. The body of a free woman is all
nakedness, except for her face and her hands [and her feet]. One who
cannot obtain a garment prays naked, seated, gesturing for ruku` and
sujud, but if he prays standing it suffices him, although the former
is better.
-
To intend the salah into which one is entering,
with an intention not separated from the Forbidding [Takbir] with
any action.
-
To face the qiblah, unless one is in fear, for
then one prays in whatever direction one can. If the qiblah is
obscure to him, and there is no-one in his presence whom he could
ask, he exercises his judgement and prays. Then, if he finds out
that he was mistaken, by being informed after he had prayed, there
is no repetition [due] upon him. If he finds that out while he is
[engaged] in the salah, he turns to the qiblah and continues.
-
Conviction that the time for salaah has entered
3.2 The Rudiments of Salah
The essentials of salah are six:
-
The Forbidding [Takbir]. If one says, in place
of the takbir, Allahu ajall, or [Allahu] a`zam, or Ar-Rahman akbar,
it suffices him according to Abu Hanifah and Muhammad. Abu Yusuf
said : It does not suffice him except with the wording of takbir.
-
Standing.
-
Recitation. The minimum recitation which
suffices in salah, according to Abu Hanifah, is that which is
covered by the word "Qur’an." Abu Yusuf and Muhammad said : No less
than three short verses or one long verse is sufficient. Recitation
is obligatory in the first two rak`ah [of fard], but one has the
choice in the last two : if one wishes, he can recite, if he wishes
he can make tasbih, and if he wishes he can remain silent.
Recitation is oblgatory in every rak`ah of nafl, and in all [rak`ahs]
of witr.
-
Ruku`.
-
Sujud - If he restricted himself to one of the
[nose and forehead] it is permissible according to Abu Hanifah. Abu
Yusuf and Muhammad said : it is not permissible to restrict oneself
to the nose without a [valid] excuse. If he prostrated on the
winding of his turban or the end of a garment it is permissible [but
disliked].
-
The Final Sitting, for the measure of the
tashahhud.
3.3 The Obligations (Wajib) of Salah
-
Recitation of al-Fatihah in every rak`ah
-
Adding a surah (or three verses) in the first
two rak`ahs of fard, and in every rak`ah of witr and nafl.
-
Standing up after ruku`.
-
Linking the nose with the forehead for sujud.
-
Tranquility in each position (ruku`, standing
after it, sujud, sitting between the two sajdah).
-
The middle sitting.
-
Recitation of the tashahhud in the every
sitting. The tashahhud is that one say, At-tahiyyatu lillahi was-salawatu
wat-tayyibatu. as-salamu `alayka ayyuhan-nabiyyu wa-rahmatullahi
wa-barakatuh. as-salamu `alayna wa-`ala `ibadillahis-salihin. ash-hadu
an la ilaha illallahu wa-ash-hadu anna muhammadan `abduhu wa-rasuluh.
-
Standing up for the third [rak`ah] without
[any] delay after the tashahhud.
-
The words of salam.
-
Vocalizing the vocal rak`ahs [for the imam],
and subduing the subdued ones [for all]. If one is imam, he
vocalizes the recitation in fajr, and the first two rak`ah of
maghrib and `isha’, and subdues that which is after the first two.
If one is solitary, he has the choice : if he wishes, he may recite
aloud [where the imam would], making [his voice] audible to himself,
or if he wills, he may subdue [his voice in all the recitation]. The
imam subdues [the recitation] in [every rak`ah of ] zuhr and `asr.
-
The qunut of witr.
-
The takbirs of the Two `Ids.
-
Sequence [in case of inattentiveness].
Everything beyond this is sunnah.
3.4 The Description of Salah
When a man enters salah, he pronounces takbir, and
-
Raises his hands with the takbir until his
thumbs are alongside his earlobes.
-
He rests his right hand on his left, and brings
them together under his navel.
-
Then, he says Subhanakallahumma wa-bi-hamndika
wa-tabarakasmuka wa-ta`ala jadduka wa-la ilaha ghayruk.
-
Then, he seeks refuge with Allah from Satan,
the outcast, and
-
[then he] recites Bismillahir-Rahmanir-Rahim,
-
subduing both of them. Then, he recites the
Opening [Chapter] of the Book, and a surah - or three verses of any
surah he wishes - along with it.
-
When the imam says wa-lad-dallin, he says Amin,
and the followers also say it, [all of them] subduing it.
-
Then, he pronounces takbir, and bows.
-
[In ruku`] he rests his hands on his knees,
spreads his fingers, extends his back and neither raises his head
nor droops it.
-
He says in ruku`, Subhana rabbiyal-`azim
thrice, and that is its minimum [of perfection]. [Note : saying `azim
instead of `azim here breaks the prayer. Learn how to pronounce it
correctly from someone who knows it.]
-
Then, he raises his head from ruku` saying
Sami`Allahu li-man Hamidah.
-
The followers [and imam] say Rabbana lakal-Hamd.
Then, when he has straightened up [to the] standing [position], he
pronounces takbir, and performs sajdah, resting his hands on the
ground,
-
putting his face between his palms, and
prostrating on his nose and forehead. He reveals his upper arms,
separates his belly from his thighs, and turns his toes towards the
qiblah.
-
He says in his sujud Subhana rabbiyal-a`la
thrice, and that is its minimum [of perfection]. Then, he raises his
head, pronouncing takbir, and then when he is calm in sitting, he
pronounces takbir and performs sajdah. Then, when he is calm in
sujud, he pronounces takbir.
-
[He] straightens up [to the] standing
[position] on the fronts of his feet. He does not sit, nor lean on
the ground with his hands.
He does in the second rak`ah similar to what he did in the first
rak`ah, except that he does not recite the Opening Invocation, nor
the Seeking of Refuge. He does not raise his hands except at the
first takbir.
-
When he raises his head from the second sajdah
in the second rak`ah, he spreads out his left leg and sits on it,
and lays down the right [leg] and directs its toes toward the qiblah.
He places his hands on his thighs and stretches out his fingers and
pronounces the tashahhud. He does not add to this in the first
sitting.
-
He recites the Opening [Chapter] of the Book,
in particular, in the last two rak`ah [of fard]. When he sits at the
end of the salah, he sits as he sat in the first and, recites the
tashahhud.
-
He invokes blessings on the Prophet (may Allah
bless him and grant him peace).
-
He recites whatever invocations he wills, such
as resemble the words of the Qur’an and the transmitted invocations.
He should not recite invocations which resemble the speech of
mankind [amongst themselves].
-
Then, he makes salam to his right, saying, As-salamu
`alaykum wa-rahmatullah, and to his left similarly.
3.5 Those Actions Disliked in Salah
-
It is disliked for the one praying to fidget
with his clothes or with his body. He should not turn about pebbles,
unless [they are such that] it is not possible for him to perform
sujud, then [in which case] he smooths them once. He should not
crack his knuckles.
-
He should not put his hands on his hips.
-
He should not hang his garment over himself
[without wearing it properly].
-
He should not plait his hair.
-
He should gather his clothes.
-
He should not glance about.
-
He should not sit like a dog.
-
He should not return the greeting of salam with
his tongue [for that invalidates the prayer], and not [even] with
his hand.
-
He should not sit cross-legged except if he has
an excuse.
3.6 Disruptors and Nullifiers of the
Salah
-
He should not eat or drink [nor commit any
other significant, extraneous actions.]
-
If hadath overtakes him, he turns away, and if
he was imam, he appoints a replacement. He [then] makes wudu’ and
resumes his salah, but [for him] to re-start it superior. If hadath
overtakes him after the tashahhud, he makes wudu’ and makes salam.
If in this condition [i.e. after the tashahhud], he wilfully effects
hadath or speaks, or performed an action which is inconsistent with
salah, his salah has been performed.
-
If he slept and had an erotic dream, or became
insane, or lost consciousness, or laughed out loud, he re-starts the
wudu’ and salah.
-
If he spoke in his salah, intentionally or by
mistake, his salah is nullified.
-
5. Exposure of the nakedness, or presence of
filth greater than the excusable amount, for the duration of three
tasbih, nullifies the salah.
-
If one who had performed tayammum saw water
[while] in his salah, his salah is nullfied, and [similarly] if he
saw it after he had sat the duration of the tashahhud [according to
Abu Hanifah]. Similarly:
-
If he had wiped on his khuffs and the
time-limit for his wiping expired, or
-
If he took off his khuffs with a gentle motion,
or
-
If he had been illiterate and then learned a
surah [while in prayer], or
-
If he had been naked, and then found a garment
[while in prayer], or
-
If he had been gesturing, and then became
capable or [performing] ruku` and sujud. or
-
He remembered that there is a salah [due] upon
him before this salah, or
-
If a literate imam experienced hadath and
substituted an illiterate [man], or
-
If the sun rose in salat al-fajr, or the time
of `asr entered in [salat al-]jumu`ah, or
-
If he had wiped on a splint, and it fell off
due to healing, or
-
If he had been an excused person, and then his
excuse ceased.
If any of these (7-16) occurred after the tashahhud his salah is
invalidated according to the view of Abu Hanifah.
The Things Which Necessitate or Permit
Breaking the Prayer
It is obligatory to break the salah
-
to save life
-
to prevent injury to others. It is permissible
to break it : upon the threat of theft or harm of his own or someone
else’s property.
3.7 Prostration of Inattentiveness
-
The prostration of inattentiveness is wajib,
for excess or deficiency, [and it is preferably] after salam. Then,
he performs two sajdah, then he [sits,] performs tashahhud and
[then] performs salam.
-
[The Prostration of] Inattentiveness is due if
one added to the salah an action which is of its manner but not part
of it, or by abandoning a [wajib] action [whose obligation is
established by the] sunnah, such as in abandoning the recitation of
the Opening of the Book, or the qunut, or the tashahhud, or the
takbirs of the Two `Ids, or the imam’s raising his voice in that
which should be subdued, or subduing it in that which should be
audible.
-
The inattentiveness of the imam makes the sujud
obligatory on the follower, but if the imam does not make the sajud,
the follower does not make the sujud [either]. If the follower
commits [an act of] inattentiveness, the sujud [of inattentiveness]
is not due on the imam nor on the follower.
-
Someone who inattentively omitted the first
sitting, and then remembered while he was [still] closer to the
sitting position, should sit down and recite the tashahhud. But, if
he was closer to the standing position, he should not go back, but
should prostrate for inattentiveness [at the end].
-
Someone who inattentively missed the last
sitting and thus stood up for a fifth [rak`ah] should return to the
sitting as long as he has not performed sajdah [for the fifth]. He
cancels the fifth [rak`ah] and performs the prostrations of
inattentiveness.
If he bound the fifth [rak`ah] with a prostration, his fard is
invalidated, and his salah turns into nafl, and he must add a sixth
rak`ah to it.
-
If he sat in the fourth [rak`ah] for the
measure of the tashahhud, and then stood up without performing salam,
thinking it to the the first sitting, he goes back to sitting as
long as he has not prostrated for the fifth [rak`ah], and [then] he
performs salam.
If he bound the fifth with a sajdah, he adds another rak`ah to it,
and his salah has been performed. The two [extra] rak`ah are nafl
for him. He should perform the Prostrations of Inattentiveness.
-
Someone who is assailed by doubt in his salah,
such that he does not know whether he prayed three or four [rak`ah],
then:
If this is the first time it has happened to him, he re-starts the
salah. If doubts assail him often, he builds upon his strong
inclination if he has an inclination. If he does not have an idea,
he builds upon certainty.
3.8 Prostration of Recitation
-
The Prostrations of Recitation in the Qur’an
are fourteen:
at the end of al-A`raf [7:206], in al-Ra`d [13:15], al-Nahl [16:50],
Bani Isra’il [17:109], Maryam [19:58], the first [prostration] in
al-Hajj [22:18], al-Furqan [25:60] , al-Naml [27:26],
Alif-Lam-Mim-Tanzeel [32:15], Saad [38:24], Ha-Mim-Sajdah [41:38],
al-Najm [53:62], Idhas-Sama-unshaqqat [84:21] and Iqra-bismi-Rabbik
[96:19].
-
Prostration is wajib in all these places, upon
the reciter and the hearer - whether he intended to listen to the
Qur’an or not.
-
Whoever desires to prostrate [for recitation]
should pronounce takbir without raising his hands, and prostrate,
and then pronounce takbir and raise his head. There is no tashahhud
due upon him, nor salam.
-
Prostration while in salah. If the imam recites
a verse of prostration, he prostrates [for] it, and the follower
prostrates with him.
If the follower recites [it], neither the imam nor the follower
prostrates [for it]. If while they were in salah, they heard a verse
of prostration from a man who was not in salah with them, they
should not prostrate it in the salah, but they should prostrate it
after the salah. If they did prostrate it in the salah, it does not
suffice them, but it does not nullify their salah.
-
Repetition of recitation - Someone who recited
a verse of prostration, but did not prostrate [for] it by the time
he entered salah, and then recited it [in salah] and prostrated it,
the prostration suffices him for both of the recitations. If he
recited it outside of salah, and then prostrated it, and then
entered the salah, and then recited it [again] he should prostrate,
and the first prostration does not suffice him [in this case].
Someone who repeats the recitation of a single sajdah [several
times] in one sitting, a single sajdah suffices him.
4.0 GROUP PRAYER
4.1 Its status
-
Jama`ah is an emphasized sunnah.
-
It is disliked for women to attend jama`at, but
there is no harm in old women going out for fajr, maghrib and `isha.
4.2 Regulations for the follower
-
Whoever desires to enter into the salah of
another [as his follower] needs two intentions : the intention of
salah and the intention of following.
-
The follower does not recite behind the imam.
-
Whoever followed an imam, and then came to know
that [the imam] was not in [the state of] wudu’, repeats the prayer.
4.3 Imamate
-
The most worthy of people of imamate is the
most knowledgeable of the sunnah; if they are equal [in that] then
the best reciter of the Qur’an; then if they are equal [in that]
then the most precautious of them; then if they are equal [in that]
then the eldest.
-
It is disliked to send ahead [as imam] : a
slave, a transgressor, a blind man and an illegitimate child, but if
they took the lead, it is valid.
-
It is appropriate that the imam not prolong the
salah for [the followers].
It is permissible :
-
that one with tayammum lead people with wudu’,
-
that one who wiped on khuffs [lead] people who
washed [their feet].
-
A standing person may pray behind one sitting.
4.4 Impermissible Imamate
-
It is not permissible for men to follow a women
or a [non-adult] boy.
-
A clean person should not pray behind one with
a constant drip of urine, nor [should] a clean woman [pray] behind
one with istihadah, nor
-
A reciter behind an unread, nor
-
A clothed person behind a naked.
-
One who performs ruku` and sujud should not
pray behind one who is gesturing.
-
One who is performing fard should not pray
behind one who is performing nafl, nor behind one who is performing
another fard.
-
One performing nafl may pray behind one
performing fard.
4.5 Arrangement of Rows
-
Someone who prays with one [follower] makes him
stand on his right. If they are two [or more] then he steps ahead of
them.
-
The men line up, and then [behind them] the
boys, and then the women [at the back].
-
If a woman stands beside a man, the two of them
taking part in one [and the same] salah, his salah is spoiled.
-
It is disliked for women to pray in jama`ah on
their own, but if they do then the imam stands in their midst.
4.6 Prayer in and around the Ka`bah
-
Salah is permissible - [whether it be]
obligatory or optional.
-
If the imam prays with a group, and some of
them put their backs to the imam’s back, it is permissible, but
whoever puts his back to the imam’s face, his salah is not valid.
-
When the imam prays in the Sacred Mosque, the
people form circles around the ka`bah, and pray the prayer of the
imam. Whoever among them is closer to the ka`bah than the imam, his
salah is valid if he is not on the side of the imam.
-
The salah is valid for one who prays on the top
of the ka`bah.
5.0 OTHER NON-OCCASIONAL PRAYERS
5.1 Witr
-
Witr is three rak`ah, which one does not
separate with salam.
-
One makes [du`a] qunoot in the third [rak`ah]
before ruku`, throughout the year.
-
One recites the Opening of the Book, and a
Surah along with it, in every rak`ah of witr.
-
When one desires to perform qunoot, he
pronounces takbir, raises his hands, and then recites qunut.
-
One does not recite qunut in any salah other
than [it, except on occasions of calamity].
5.2 Missed Prayers
-
Whoever misses a prayer makes it up when he
remembers it, and necessarily performs it before the prayer of the
time, unless he fears missing the [time of] the current prayer, in
which case he first performs the prayer of the time, and then makes
up [the missed prayer].
-
If he missed many prayers, he makes them up in
sequence, as they were originally due, unless the missed prayers
[are equal to or] exceed six prayers, in which case the sequence is
waived in them.
5.3 Voluntary Prayers
-
The sunnah salah is that one pray :
- two rak`ah after the rise of dawn,
- four [rak`ah] before zuhr, and two after
it
- four before `asr, or if one wishes two,
- two rak`ah after maghrib,
- four [rak`ah] before `isha’, and four
after it, or if he wishes two.
-
In the supererogatory (nafl) of the day : if
one wishes, he can pray two rak`ah with a single taslim, or if he
wishes four. It is disliked to exceed that.
-
As for the supererogatory [prayers] of the
night : Abu Hanifah said : if one prays eight rak`ah with a single
taslim, it is valid, and it is disliked to exceed that. Abu Yusuf
and Muhammad said : By night one should not exceed two rak`ah with a
single taslim.
-
Whoever enters into nafl salah, and then
invalidates it, makes it up. If one prayed four rak`ah, and sat
after the first two, and then invalidated the last two, he makes up
two rak`ah.
-
One may perform nafl sitting [even] with
capability to stand. If one began it standing, and then sat down, it
is valid according to Abu Hanifah. Abu Yusuf and Muhammad said : it
is not permissible except for an excuse.
-
It is permissible for who is outside settled
area to perform nafl, by gesturing, [while riding] on his beast, in
whatever direction it faces.
6.0 PRAYER UNDER SPECIAL CIRCUMSTANCES
6.1 Prayer of the Sick Person
-
When it is impossible for a sick person to
stand, he prays sitting, performing ruku` and sujud. if he is unable
to perform ruku` and sujud, he makes gestures with his head, and
makes the sujud lower than the ruku`. He should not raise anything
to his face to perform sujud on it.
-
If he is unable to sit, he lies down on his
back, puts his legs towards the qiblah, and gestures for ruku` and
sujud. If he lay down on his side, with his face toward the qiblah,
and gestured, it is valid.
-
If he is unable to gesture with his head, he
delays the salah; he does not [have to] indicate with his eyes, nor
with his heart, nor with his eyelids.
-
If he is capable of standing, but is not
capable of ruku` and sujud, he is not required to stand [for the
gesturing of ruku`]. It is permissible for him to pray [standing
only for recitation, and then] sitting [while] making gestures.
-
If a healthy person prayed part of his salah
standing, and then some illness ensued [rendering him incapable of
standing], he completes it sitting, performing ruku` and sujud, or
gesturing if he is not able to [perform] ruku` and sujud, or lying
down if he is not able to sit.
-
Someone who, on account of illness, prayed
sitting, performing ruku` and sujud, and then became healthy,
continues his salah standing. But, if he prayed part of his salah
with gestures, and then became capable of ruku` and sujud, he
re-starts the salah.
-
Someone who loses consciousness for five
prayers or less makes them up when he recovers, but if he misses
more than that due to unconsciousness, he does not make [them] up.
6.2 Prayer of the Traveller
Qualification for the concession
-
The journey whereby regulations become altered
is that a man intend [to reach] a place [which is such that] there
is between him and it [a distance of] three days’ or nights’
journey, according to the progress of a camel or [that] by foot.
That is not considered [in the same way] for travel by sea.
-
The disobedient and the obedient on a journey
are equal in the dispensation.
Number of Rak`at
-
The fard of the traveller, according to us, is
two rak`ah in every four-rak`ah prayer, it not being permissible for
him to add [two more] to them. But, if he prayed four [rak`ah], and
had sat in the second for the measure of the tashahhud, [the first]
two rak`ah suffice him for his fard, and the last two are nafl for
him. However, if he did not sit for the measure of the tashahhud in
the first two rak`ah, his salah is invalidated.
-
One who sets out as a traveller prays two
rak`ah [instead of four] when he leaves behind the houses of the
settled area.
-
When a traveller enters into [group] prayer of
a resident, while the time [of the salah] remains, he prays the
salah in full. But, if he enters with [the resident] in a missed
prayer, his salah is not valid behind him.
-
When a traveller leads residents in two rak`ah,
he performs taslim, and then the residents complete their salah. It
is recommended for him, when he performs taslim, to say, ‘Complete
your salah, for we are journeying people.’
-
Whoever misses a prayer on a journey, makes it
up as two rak`ah [even if he makes it up] in residence. Whoever
missed a prayer in residence makes it up as four rak`ah [even if he
makes it up] on a journey.
Breaking the Journey
-
He continues to apply the regulations of travel
until he intends to remain in a city fifteen days or more, at which
point he is required to pray in full. If he intends to remain less
than that, he does not pray in full.
-
Someone who enters a city, and does not intend
to remain there fifteen days, but rather says [each day], ‘Tomorrow
I will depart, or the day after I will depart,’ until he remains in
this way for years [remains a traveller, and thus] prays two rak`ah.
-
When an army enters the land of war, and then
intend to remain there fifteen days, they do not pray the salah in
full.
-
When the traveller enters his home-town, he
prays the salah in full, even if he did not intend to remain there.
-
Whoever has a home-land, and then moves from it
and takes up residence in another land, and then travels and enters
his first home-land, does not pray the salah in full.
-
If the traveller intends to remain in Makkah
and Mina fifteen days, he does not pray the salah in full.
6.3 Fear Prayer
-
When fear is severe, the imam divides the
people into two groups : one group [who remain] facig the enemy, and
one group [who stand] behind him. Then, he prays with this [latter]
group one rak`ah with two sajdah. Then, when he raises his head from
the second sajdah, this group goes back to face the enemy, and the
[other] group comes [to take their place]. The imam leads them in
one rak`ah with two sajdah, and then performs tashahud and taslim.
[The followers] do not perform taslim, but [rather] go to face the
enemy. The first group [now] comes [back], and pray one rak`ah on
their own, with two sajdah, without recitation, and then perform
tashahhud and taslim, and then go back to face the enemy. The other
group [now] comes [back] and pray one rak`ah with two sajdah, with
recitation, and [then] perform tashahhud and taslim.
-
If the imam is a resident, he prays two rak`ah
with the first group and two rak`ah with the second.
-
In maghrib, he prays two rak`ah with the first
group and one rak`ah with the second.
-
They do not fight while in the state of salah,
and if they do that their salah is invalidated. If the fear is
intense, they pray while riding, individually, gesturing for ruku`
and sujud : in whatever direction they wish if they are not capable
of facing the qiblah.
7.0 SPECIAL OCCASIONAL
PRAYERS
7.1 Jumu`ah Prayer
Conditions for Validity
-
Jumu`ah is not valid except in a large town, or
in the prayer-ground of the large town. It is not permissible in
villages.
-
It is not permissible to establish it except
with the Muslim ruler, or one whom the ruler has ordered [to
establish it], [although this has been impossible without the
existence of a khilaafah in this time].
-
Among its conditions is the time. It is valid
in the time of zuhr, and it is not valid after it.
-
Among its conditions is the khutbah before the
salah. If he restricted himself to remembrance of Allah, it is valid
according to Abu Hanifah. Abu Yusuf and Muhammad said : it is
essential to have a long reminder which could be called a khutbah.
-
Among its conditions is a group (jama`ah).
Their minimum according to Abu Hanifah is three apart from the imam.
Obligation of Jumu`ah
-
Jumu`ah is not obligatory on a traveller, nor a
woman, nor an invalid, nor a slave, nor a blind person. But, if they
attend and pray with the people, it suffices them for the fard of
the time.
It is permissible for travellers, slaves, invalids and the like to
lead in jumu`ah.
It is disliked for excused people to pray zuhr in jama`ah on the day
of jumu`ah, and similarly the people of a prison.
-
The salah of one who prayed zuhr at home on the
day of Jumu`ah, before the imam’s salah, without an excuse, is
valid, but that is [prohibited] for him. If it occurs to him to
attend jumu`ah, such that he set out towards it, the zuhr salah ir
invalidated by his setting forth - according to Abu Hanifah. Abu
Yusuf and Muhammad said : it is not invalidated until he enters
[into salah] with the imam.
-
When the mu’adh-dhin calls the first adhan on
the day of jumu`ah, people stop buying and selling, and set out for
salat al-jumu`ah.
Regulations of the Salah
-
The imam recites audibly in the two rak`ahs.
-
There is no specific surah to recited in them.
-
Whoever joined the imam on the day of jumu`ah
prays with him whatever he caught, and builds jumu`ah on that basis.
If he joined him in the tashahhud, or in the Prostrations of
Inattentiveness, he performs jumu`ah accordingly - according to Abu
Hanifah and Abu Yusuf. Muhammad said : if he caught with him most of
the second rak`ah, he performs jumu`ah accordingly, but if he caught
less than that, he completes it as zuhr.
Sunnah Aspects of the Khutbah
-
When the imam comes emerges on the minbar on
the Day of Jumu`ah, people stop performing salah, and [stop] talking
until he has finished his khutbah.
-
When the imam ascends the minbar, he sits down,
and the mu’adh-dhin calls [the second] adhan in front of the minbar.
-
The imam delivers two khutbahs, separating them
with a sitting.
-
He delivers the khutbah standing, in a state of
purity.
-
If he delivered the hutbah sitting, or not in a
state of purity, it is valid, but disliked.
-
When he has finished from the khutbah, the call
the iqamah for the salah, and [then] pray.
7.2 Prayers of the Two `Ids
`Id al-Fitr
-
It is recommended on the Day of Fast-Breaking (Fitr)
for the person, before leaving for the prayer-ground:
- To eat,
- To perform ghusl,
- To apply perfume.
-
One sets out for the prayer-ground. According
to Abu Hanifah, one does not pronounce takbir [audibly] on the way
to the prayer-ground. According to the two : one pronounces takbir
[audibly].
`Id al-Adha
-
It is recommended on the Day of Sacrifice (Adha)
:
- to perform ghusl,
- to apply perfume,
- to delay eating until having finished
from the salah.
-
One sets out for the prayer-ground, pronouncing
takbir [audibly]
Salat al-`Id
-
One does not perform nafl salah in the
prayer-ground before salat al-`id.
-
When the salah becomes permissible, by the sun
ascending [a spear’s height after sunrise], the time for [salat
al-`id] has entered, [and it remains] until midday. If the new
crescent was obscured from people, such that they testified before
the imam about seeing the crescent after midday, [the imam] performs
`id [salah] the next day. Then, if some excuse occurs, preventing
the people from salah on the second day, he does not perform it
after that. If an excuse occurred preventing the people from
[performing] the salah on the Day of Sacrifice, he performs the
salah the next day, or the day after. He does not perform it after
that.
-
The imam leads the people in two rak`ah. In the
first [rak`ah] he pronounces the opening takbir, and three [takbirs]
after it. Then, he recites the Opening of the Book and a surah with
it. Then, he pronounces a takbir, going into ruku` with it.
Then, he starts the second rak`ah with recitation. When he has
finished from the recitation, he pronounces three takbirs. He
pronounces a fourth takbir, going into ruku` with it. One raises
one’s hands in the takbirs of the two `ids.
-
Then, he delivers two khutbah after the salah
teaching people about Sadaqat al-Fitr and its regulations [on `Id
al-Fitr].
[On `Id al-Adha] he delivers two khutbah after [the salah] teaching
people therein about the Sacrifice and the Takbirs of Tashriq.
-
Whoever misses salat al-`id with the imam does
not make it up.
The Takbirs of Tashriq
-
The first of the takbirs of tashriq is after
salat al-fajr on the Day of `Arafah. According to Abu Hanifah, the
last of it is after salat al-`asr on the [first] Day of Sacrifice.
Abu Yusuf and Muhammad said : [it lasts] until salat al-`asr of the
last of the Days of Tashriq.
-
The takbir is after the fard prayers, and it is
that one say : Allahu Akbar Allahu Akbar, La ilaha illallahu Wallahu
akbar, Allahu Akbar wa-Lillahil-Hamd.
7.3 Eclipse Prayer
-
When the sun is eclipsed, the imam performs
with the people two rak`ah, in the manner of nafl, with one ruku` in
each rak`ah.
-
He prolongs the recitation in both [rak`ah]. He
recites inaudibly according to Abu Hanifah. Abu Yusuf and Muhammad
said : he recites audibly.
-
Then, he supplicates after that, until the sun
appears again.
-
The imam who leads the people in jumu`ah leads
them [in the solar-eclipse] prayer. If he did not assemble [the
people to pray], the people pray it individually.
-
There is no khutbah in the solar-eclipse.
-
There is no group [prayer] for the lunar
eclipse. Each individual merely prays on his own.
7.4 Prayer for Rain
-
1. Abu Hanifah (rh) said : there is no
[emphasized] sunnah salah in a group to pray for rain [although it
is recommended], but if people pray singly, it is permissible. [The
emphasized aspect of] praying for rain is merely supplication and
seeking forgiveness.
-
He faces the qiblah in supplication. The imam
switches his cloak around [when starting the supplication], but the
people do not switch their cloaks around.
-
The People of the Covenant [of Jizyah] do not
attend the Prayer for Rain.
7.5 The Vigil of Ramadan (Tarawih)
-
It is recommended that the people gather in the
month of Ramadan after `isha’, so that their imam can lead them in
five tarwihah, with two taslim in each tarwihah.
-
He sits between every two tarwihah the duration
of a tarwihah.
-
Then he leads them in witr. Witr should not be
performed with a group in other than the month of Ramadan.
Introduction to Mukhtasar al
Quduri
Section on Purification from
Mukhtasar al Quduri
Section on Purification from Nur al Idha
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