Salah

13^th April 2018

Question – What is Ishrāq and what is its purpose? Can I perform nafl or Qazā after reading Ishrāq? I understand it is two nafl which are read at least 20mins after sunrise, is this correct?

Answer: The Salāh of Ishrāq is 2-4 rak’ats Nafil Salāh performed instantly after sunrise. It is commonly referred to as Salātu-Duhā in the Ahādīth. Salātud- Duhā encompasses the time between after sunrise until the beginning time of Zuhr. Minimum 2 rak’ats and maximum 12 rak’ats.[1] Some scholars divide the time period into two Salāhs; the first is known as Ishrāq which starts after sunrise and the second is chāsht beginning approximately 90 minutes until the beginning time of Zuhr. Nevertheless, both Salāhs fall within the category of Salātud Duhā regarding which much reward has been promised;

1. Sayyidunā Abū Darda radhiyallahu anhu and Sayyidunā Abū Dharr radhiyallahu anhu both relate that the Messenger of Allāh sallallahu alayhi wasallam reported from Allāh Almighty who says, “O Son of Ādam! Perform for me four rak’ats at the beginning of the day and I shall suffice for you the remaining part of the day.”[2]
2. Sayyidah Mu’adhah radhiyallahu anhu enquired from Sayyidah A’isha radhiyallahu anha of the number of rak’ats the Messenger of Allāh sallallahu alayhi wasallam would perform for Salātud Duhā? She replied, “Four rak’ats and would increase (in number) of whatever Allāh Wished.”[3]
3. Sayyidunā Abu Hurairah radhiyallahu anhu relates that my beloved (the Messenger of Allāh sallallahu alayhi wasallam) advised me of three things; 1) to fast three days of the month, 2) two rak’ats of Duha and 3) and to perform Witr before sleeping.”[4]
4. Sayyidunā Abu Hurairah radhiyallahu anhu relates that the Messenger of Allāh sallallahu alayhi wasallam said, “Whoever remains punctual on two rak’ats of Duhā then all his previous (minor) sins are forgiven even if (the excessive number of sins) equates to the froth of the ocean.”[5]

Its purpose is clear, in that to increase in reward and forgiveness. As it is an optional Salāh, it is allowed to perform Qadhā Salāh in replacement of Salātud Duhā after it. If you perform it before then ensure you don’t read it during sunrise.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Fatāwa Hindiyyah, Kitābus Salah, Bab fin Nawafil, vol 1, p.124

(وَمِنْ الْمَنْدُوبَاتِ صَلَاةُ الضُّحَى) وَأَقَلُّهَا رَكْعَتَانِ وَأَكْثَرُهَا ثِنْتَا عَشْرَةَ رَكْعَةً وَوَقْتُهَا مِنْ ارْتِفَاعِ الشَّمْسِ إلَى زَوَالِهَا.

[2] Tirmizi, No: 475

[3] Muslim, No: 719

[4] Muslim No: 721

[5] Tirmizi No: 476

السلام عليكم و رحمة الله و بركاته

Question: If an old person is suffering from dementia, is Salāh still obligatory on them and does the ruling of junoon (insanity) apply to such an individual whereby he is absolved from Salāh?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

Dementia is the impairment of the nerve cells in the brain affecting the everyday rational decisions. One of the most common causes of dementia is Alzheimer which damages the nerve cells in the brain resulting in memory loss, forgetfulness, confusion, personality changes, communication difficulties and a decline in the ability to think and reason clearly. Dementia patients end up becoming dependant on others in their decision making and behaviour.[1] If such sufferers are Muslims, they will struggle to perform Salāh due to constant forgetfulness of the number of rak’ats performed and also, need constant reminding of Salāh times.

Dementia is not always junoon by default as junoon ceases (salb) the intellect faculty, not being able to rationalise anything. The classical Hanafi jurists such as Imām Haskafi rahimahullah, Ibn Ābideen Shāmi rahimahullah and Ibn Nujaim rahimahullah describe the inhibition state not being able to do tamyeez (distinguish) from one thing to another and complete absence of consciousness (adamul mubalat) that prolongs for a longer duration and remains permanent. Clearly, his permanent inability to distinguish between right from wrong makes him unable to carry out the Sharī῾ah prescription. The jurists refer to the permanence state of junoon as Kāmil Mutbiq which according to them, uplifts the obligation of worship.[2]

To put it simply, the classical Hanafi jurists outline the following conditions of that category of junoon which uplifts all legal obligations;

1. The intellect must be completely inhibited (salb)
2. He is not able to distinguish between right from wrong or make out what is being said to them, and
3. A prolonged or permanent state

If a dementia person fulfils the above conditions then he falls under the category of junoon. If on the other hand, it is not to this extent but constantly forgetful and is conscious and able to comprehend what he is being instructed to do even if given slow instructions, then they resemble someone with excessive ishtibah and sahw and must still pray. There are two ways a dementia patient can perform Salāh in the latter case. One is that he prays Salāh behind someone as a Muqtadi and just follow the Imām’s postures. This however only suffices for the Fardh prayers only. The second method is talqeen which is for someone to stand by his side to remind him of the Salāh times and the number of Rak’ats he is reading. This is classed as an outside individual reminding the one in Salāh and not ta’leem.[3] The Salāh will be valid as long as the patient does not speak nor move his chest away from the Qiblah during Salāh, otherwise, the Salāh will break.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] https://www.caregiver.org/caregivers-guide-understanding-dementia-behaviors

https://www.caregiver.org/is-this-dementia-what-does-it-mean

http://www.alzheimersresearchuk.org/wp-content/uploads/2015/01/ALZ040-What-is-Alzheimers_WEB-.pdf

[2] Sarakhsi, al-Mabsoot, Bāb Salatul Mareedh, p. 153 vol 2

وَجَعَلَ الْجُنُونَ كَالْإِغْمَاءِ فَقَالَ: إذَا جُنَّ يَوْمًا وَلَيْلَةً أَوْ أَقَلَّ فَعَلَيْهِ قَضَاءُ الصَّلَوَاتِ، وَإِذَا جُنَّ أَكْثَرَ مِنْ يَوْمٍ وَلَيْلَةٍ فَلَيْسَ عَلَيْهِ قَضَاءُ الصَّلَوَاتِ، وَهَذَا؛ لِأَنَّ الْجُنُونَ يُعْجِزُهُ عَنْ فَهْمِ الْخِطَابِ مَعَ بَقَاءِ الْأَهْلِيَّةِ لِلْفَرْضِ أَلَا تَرَى أَنَّ فَرْضَهُ الْمُؤَدَّى يَبْقَى عَلَى حَالِهِ يَعْنِي حَجَّةَ الْإِسْلَامِ وَالصَّلَاةَ الْمُؤَدَّاةَ حَتَّى لَوْ أَفَاقَ قَبْلَ مُضِيِّ الْوَقْتِ لَمْ يَكُنْ عَلَيْهِ إعَادَةُ الصَّلَاةِ فَعَرَفْنَا أَنَّ الْجُنُونَ إذَا قَصُرَ فَهُوَ كَالْإِغْمَاءِ فَإِنْ كَانَ يَوْمًا وَلَيْلَةً أَوْ أَقَلَّ كَانَ عَلَيْهِ قَضَاءُ الصَّلَوَاتِ،

«رُفِعَ الْقَلَمُ عَنْ ثَلَاثٍ عَنْ الصَّبِيِّ حَتَّى يَحْتَلِمَ، وَعَنْ الْمَجْنُونِ حَتَّى يُفِيقَ، وَعَنْ النَّائِمِ حَتَّى يَسْتَيْقِظَ»

Ibn Nujaym, Bahr Rāiq, Kitāb Taharat Nawaqizul Wudhu, p. 72 vol 1

وَأَمَّا الْجُنُونُ فَهُوَ زَوَالُ الْعَقْلِ وَنَقْضُهُ ظَاهِرٌ بِاعْتِبَارِ عَدَمِ مُبَالَاتِهِ وَتَمْيِيزِ الْحَدَثِ مِنْ غَيْرِهِ وَعَلَّلَهُ بَعْضُ الْمَشَايِخِ بِغَلَبَةِ الِاسْتِرْخَاءِ وَرُدَّ بِأَنَّ الْمَجْنُونَ قَدْ يَكُونُ أَقْوَى مِنْ الصَّحِيحِ فَالْأَوْلَى مَا قُلْنَاهُ كَذَا فِي الْعِنَايَةِ

Tahtawi, Bāb Salatul Mareedh 436

“والجنون مثله” اعلم أن الأعذار ثلاثة ممتد جدا كالصبا يسقط به جميع العبادات وقاصر جدا كالنوم فلا يسقط به شيء ومتردد بينهما وهو الإغماء فإذا امتد ألحق بالممتد جدا وإلا ألحق بالقاصر جدا ذكر الحدادي ولا يعتبر الإغماء في الصوم والزكاة لأنه يندر وجوده سنة أو شهرا بخلاف الجنون فإنه يمتد فاعتبر في سقوط العبادات والله سبحانه وتعالى أعلم وأستغفر الله العظيم.

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh, Bāb Salatul Mareedh, p. 573 vol 2

(قَوْلُهُ وَمَنْ جُنَّ أَوْ أُغْمِيَ عَلَيْهِ) الْجُنُونُ آفَةٌ تَسْلُبُ الْعَقْلَ وَالْإِغْمَاءُ آفَةٌ تَسْتُرُهُ

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh, Bāb Salatul Mareedh, p. 582 vol 2

جَعَلَ الْجُنُونَ عَلَى ثَلَاثِ مَرَاتِبَ قَاصِرًا وَهُوَ مَا لَا يَزِيدُ عَلَى يَوْمٍ وَلَيْلَةٍ وَكَامِلًا غَيْرَ مُطْبِقٍ وَهُوَ مَا يَزِيدُ عَلَى ذَلِكَ لَكِنَّهُ قَدْ يَزُولُ وَكَامِلًا مُطْبِقًا وَهُوَ مَا يَزِيدُ عَلَى ذَلِكَ وَلَا يَزُولُ. وَالْحَاصِلُ لِصَاحِبِ الدُّرَرِ عَلَى ذَلِكَ التَّقْسِيمِ هُوَ التَّوْفِيقُ بَيْنَ كَلَامِهِمْ فَإِنَّهُ نَقَلَ عَنْ تَلْخِيصِ الْجَامِعِ عَدَمَ الْوُجُوبِ بِالسَّمَاعِ مِنْ الْمَجْنُونِ. وَعَنْ الْخَانِيَّةِ الْوُجُوبَ وَعَنْ النَّوَادِرِ أَنَّهُ إذَا قَصُرَ فَكَانَ يَوْمًا وَلَيْلَةً أَوْ أَقَلَّ يَلْزَمُهُ السُّجُودُ تَلَاهَا أَوْ سَمِعَهَا أَيْ وَإِذَا وَجَبَتْ عَلَيْهِ تَجِبُ عَلَى مَنْ سَمِعَهَا مِنْهُ بِالْأَوْلَى ثُمَّ ذَكَرَ فِي الدُّرَرِ أَنَّ الْقَاصِرَ يَجِبُ السُّجُودُ بِتِلَاوَتِهِ عَلَيْهِ وَعَلَى مَنْ سَمِعَ مِنْهُ وَهُوَ مَا فِي النَّوَادِرِ وَالْكَامِلِ الْغَيْرُ الْمُطْبِقِ لَا يَجِبُ عَلَيْهِ بِتِلَاوَتِهِ بَلْ عَلَى سَامِعِهِ وَهُوَ مَا فِي الْخَانِيَّةِ وَالْمُطْبِقُ لَا يَجِبُ عَلَيْهِ وَلَا عَلَى سَامِعِهِ وَهُوَ مَا فِي التَّلْخِيصِ وَقَدْ جَرَى الشَّارِحُ عَلَى هَذَا التَّقْسِيمِ وَالتَّوْفِيقِ

[3] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh, Bāb Salatul Mareedh, p. 571 vol 2

(وَلَوْ اشْتَبَهَ عَلَى مَرِيضٍ أَعْدَادُ الرَّكَعَاتِ وَالسَّجَدَاتِ لِنُعَاسٍ يَلْحَقُهُ لَا يَلْزَمُهُ الْأَدَاءُ) وَلَوْ أَدَّاهَا بِتَلْقِينِ غَيْرِهِ يَنْبَغِي أَنْ يَجْزِيَهُ كَذَا فِي الْقُنْيَةِ

(قَوْلُهُ وَلَوْ اشْتَبَهَ عَلَى مَرِيضٍ إلَخْ) أَيْ بِأَنْ وَصَلَ إلَى حَالٍ لَا يُمْكِنُهُ ضَبْطُ ذَلِكَ، وَلَيْسَ الْمُرَادُ مُجَرَّدَ الشَّكِّ وَالِاشْتِبَاهِ لِأَنَّ ذَلِكَ يَحْصُلُ لِلصَّحِيحِ (قَوْلُهُ يَنْبَغِي أَنْ يَجْزِيَهُ) قَدْ يُقَالُ إنَّهُ تَعْلِيمٌ وَتَعَلُّمٌ وَهُوَ مُفْسِدٌ كَمَا إذَا قَرَأَ مِنْ الْمُصْحَفِ أَوْعَلَّمَهُ إنْسَانٌ الْقِرَاءَةَ وَهُوَ فِي الصَّلَاةِ ط. قُلْت: وَقَدْ يُقَالُ إنَّهُ لَيْسَ بِتَعْلِيمٍ وَتَعَلُّمٍ بَلْ هُوَ تَذْكِيرٌ أَوْ إعْلَامٌ فَهُوَ كَإِعْلَامِ الْمُبَلِّغِ بِانْتِقَالَاتِ الْإِمَامِ فَتَأَمَّلْ.

23^rd January 2018

السلام عليكم و رحمة الله و بركاته

Question: Hope you are well and in the best of Iman. The specific question we would like an answer to as follows. Is it permissible to alter our qibla direction slightly to enable us to straighten our carpet so we are able to accommodate our congregation? As we are struggling for space and with future aspirations in mind. We await to hear from you. 

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

When it comes to the direction of prayer, it is not necessary for the Muslims in England to attain precision in facing the Ka’bah. For the sake of ease, a slight deviation from its actual direction within 45 degrees from both angles is allowed.[1] Deviation beyond the 45 degrees mark invalidates the Salāh. Majority of the contemporary Hanafi scholars have adopted this opinion. What is important is to face in its direction as opposed to attempting precision. Hence in your case, as long as you remain within the 45 degrees mark on either side, there is no harm in slightly diverging from the original direction in order to accommodate the congregation.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Ahsanul Fatawa, Book of Salāh, Ch. Facing the Qiblah, p. 313 vol 2 (Urdu)

15^th May 2017

السلام عليكم و رحمة الله و بركاته

Question: At the University we were granted the purpose-built prayer room. At the time the Qiblah was measured by the union and Islamic societies and was decided it would be straight just like the rest of the masjids in that area. Recently a group of students have used a phone compass which suggests the Qiblah is slightly off the mark and is not hundred percent accurate. As we all know nothing can be 100% accurate so is there any leniency in this matter and what is the ruling of the other schools of thought? 

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

With the exception of the Shāfi’ee school, the other three schools; Hanafi, Māliki and Hanbali, unanimously agree that it is not obligatory for those absent from the sight of the Ka’bah [e.g. living in another city or country like the people of UK] to attain accuracy in facing the Qibla direction. They adduce the report in which the Messenger of Allāh sallallahu alayhi wasallam said, “The Qiblah is in between the East and the West”.[1] This fact is further confirmed indirectly in the Noble Qur’ān where Allāh Almighty states, “Wherever you go then turn your face to the direction of Masjidul Harām.”[2]

The scholars of Tafseer comment that by Allāh Almighty mentioning Shatrahal Masjid– to face in the direction of the Masjid, is to indicate that facing towards Masjid al-Harām and its surrounding place during Salāh is sufficient for anyone distant from the sight of the Ka’bah. This is because attaining precision is virtually impossible and difficult. Only those standing in front of the Ka’bah are obliged to face it directly because attaining precession for them is possible.

Imām Abū Bakr Jassās rahimahullah comments under the verse;

“All of the Muslims agree that it is sufficient if he (the Musalli) prays towards any corner of it (the Masjid). In it there is an indication that if he attains any corner of the house (Ka’bah) whilst facing it during Salāh then it is allowed because he is facing in its direction (shatrahu). Allāh Almighty mentions facing to the corner of the Masjidul Harām referring to the house itself otherwise there is no differences of opinion that if the one who is in Makkah faces towards the Masjid in his Salāh (with the possibility of facing the Ka’bah itself) that it will not be sufficient if he is not (facing) directly towards the house ……and the intention is for the one who is present in front of it (the Ka’bah) to attain the actual Ka’bah (when facing it directly) but as for the one absent from its sight (it is to face) the (actual) Ka’bah or its mere direction to his predominant assumption (is sufficient) because it is known that he is not legally commissioned to attain precision because there is no way (possibility) for him to do so”.[3]    

Allāmah Alūsi rahimahullah states;

“By mentioning of Masjidul Harām which encompasses the Ka’bah entirely whilst it (the Masjid) is the Qiblah as indicated in authentic reports suggests that it is sufficient for the servant to face in its direction even if he does not attain precision. This is understood from the meaning of Shatrahu (in the verse).”[4]

Therefore, a slight deviation from the actual Qiblah direction for the Muslims in the UK is allowed but not to the extent of complete divergence. Some contemporary scholars stipulate 45 degrees on either side as the maximum mark to be the general concession for the validity of Salāh for the sake of ease for people. Beyond the 45 degree mark invalidates the Salāh.[5]

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Az-Zuhaili, Fiqul Islami wa Adillatuhu, Conditions of Salāh, p. 649-50, vol 1

واتفق العلماء على أن من كان مشاهداً معايناً الكعبة: ففرضه التوجه إلى عين الكعبة يقيناً. ومثله عند الحنابلة: أهل مكة أوالناشئ بها وإن كان هناك حائل محدث كالحيطان بينه وبين الكعبة. وأما غير المعاين للكعبة ففرضه عند الجمهور (غير الشافعية) إصابة جهة الكعبة، لقوله صلّى الله عليه وسلم: «ما بين المشرق والمغرب قبلة» وظاهره أن جميع ما بينهما قبلة، ولأنه لو كان الفرض إصابة عين الكعبة، لما صحت صلاة أهل الصف الطويل على خط مستو، ولا صلاة اثنين متباعدين يستقبلان قبلة واحدة، فإنه لا يجوز أن يتوجه إلى الكعبة مع طول الصف إلا بقدرها. وهذا هو الأرجح لدي.وقال الشافعي في الأم: فرضه ـ أي الغائب عن مكة ـ إصابة العين أي عين الكعبة؛ لأن من لزمه فرض القبلة، لزمه إصابة العين، كالمكي، ولقوله تعالى: {وحيثما كنتم فولوا وجوهكم شطره} [البقرة:150/ 2]، أي أنه يجب عليه التوجه إلى الكعبة، فلزمه التوجه إلى عينها كالمعاين

[2] 2:150

[3] Ahkāmul Qur’ān Jassās p. 112 vol 1

قوله [فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرامِ] فَإِنَّ أَهْلُ اللُّغَةِ قَدْ قَالُوا إنَّ الشَّطْرَ اسْمٌ مُشْتَرَكٌ يَقَعُ عَلَى مَعْنَيَيْنِ أَحَدُهُمَا النِّصْفُ يُقَالُ شَطَرْتُ الشَّيْءَ أَيْ جَعَلْته نِصْفَيْنِ وَيَقُولُونَ فِي مَثَلٍ لَهُمْ احْلِبْ حَلْبًا لَك شَطْرُهُ أَيْ نِصْفُهُ وَالثَّانِي نَحْوُهُ وَتِلْقَاؤُهُ وَلَا خِلَافَ أَنَّ مُرَادَ الْآيَةِ هُوَ الْمَعْنَى الثَّانِي قَالَهُ ابْنُ عَبَّاسٍ وَأَبُو الْعَالِيَةِ وَمُجَاهِدٌ وَالرَّبِيعُ بْنُ أَنَسٍ وَلَا يَجُوزُ أَنْ يَكُونَ الْمُرَادُ الْمَعْنَى الْأَوَّلَ إذْ لَيْسَ مِنْ قَوْلِ أَحَدٍ أَنَّ عليه استقبال نصف المسجد الحرام واتفق المسلمون لو أنه صَلَّى إلَى جَانِبٍ مِنْهُ أَجْزَأَهُ وَفِيهِ دَلَالَةٌ عَلَى أَنَّهُ لَوْ أَتَى نَاحِيَةً مِنْ الْبَيْتِ فَتَوَجَّهَ إلَيْهَا فِي صَلَاتِهِ أَجْزَأَهُ لِأَنَّهُ مُتَوَجِّهٌ شَطْرَهُ وَنَحْوَهُ وَإِنَّمَا ذَكَرَ اللَّهُ تَعَالَى التَّوَجُّهُ إلَى نَاحِيَةِ الْمَسْجِدِ الْحَرَامِ وَمُرَادُهُ الْبَيْتُ نَفْسُهُ لِأَنَّهُ لَا خِلَافَ أَنَّهُ مَنْ كَانَ بِمَكَّةَ فَتَوَجَّهَ فِي صَلَاتِهِ نَحْوَ الْمَسْجِدِ أَنَّهُ لَا يَجْزِيهِ إذَا لَمْ يَكُنْ مُحَاذِيًا لِلْبَيْتِ وقَوْله تَعَالَى [وَحَيْثُ مَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ] خِطَابٌ لِمَنْ كَانَ مُعَايِنًا لِلْكَعْبَةِ وَلِمَنْ كَانَ غَائِبًا عَنْهَا وَالْمُرَادُ لِمَنْ كَانَ حَاضِرَهَا إصَابَةُ عَيْنِهَا وَلِمَنْ كَانَ غَائِبًا عَنْهَا النَّحْوَ الَّذِي هُوَ عِنْدَهُ أَنَّهُ نَحْوَ الْكَعْبَةِ وَجِهَتُهَا فِي غَالِبِ ظَنِّهِ لِأَنَّهُ مَعْلُومٌ أَنَّهُ لَمْ يُكَلَّفْ إصَابَةَ الْعَيْنِ إذْ لَا سَبِيلَ لَهُ إلَيْهَا وَقَالَ تَعَالَى [لا يُكَلِّفُ اللَّهُ نَفْساً إِلَّا وُسْعَها] فَمَنْ لَمْ يَجِدْ سَبِيلًا إلَى إصَابَة عَيْنِ الْكَعْبَةِ لَمْ يُكَلَّفْهَا فَعَلِمْنَا أَنَّهُ إنَّمَا هُوَ مُكَلَّفٌ مَا هُوَ فِي غَالِبِ ظَنِّهِ أَنَّهُ جِهَتَهَا وَنَحْوِهَا دُونَ الْمَغِيبِ عِنْدَ اللَّه تَعَالَى وَهَذَا أَحَدُ الْأُصُولِ الدَّالَّةِ عَلَى تَجْوِيزِ الِاجْتِهَادِ فِي أَحْكَامِ الْحَوَادِثِ وَأَنَّ كُلَّ وَاحِدٍ مِنْ الْمُجْتَهِدِينَ فَإِنَّمَا كُلِّفَ مَا يُؤَدِّيهِ إلَيْهِ اجْتِهَادُهُ وَيَسْتَوْلِي عَلَى ظَنِّهِ

[4] Aloosi, Roohul Ma’āni p. 408 vol 1

وفي ذكر المسجد الحرام الذي هو محيط بالكعبة دون الكعبة مع أنها القبلة التي دلت عليها الأحاديث الصحاح إشارة إلى أنه يكفي للبعيد محاذاة جهة القبلة وإن لم يصب عينها وهذه الفائدة لا تحصل من لفظ الشطر– كما قاله جمع- لأنه لو قيل: فولّ وجهك شطر الكعبة لكان المعنى اجعل صرف الوجه في مكان يكون مسامتا ومحاذيا للكعبة- وهذا هو مذهب أبي حنيفة رضي الله تعالى عنه.وأحمد وقول أكثر الخراسانيين من الشافعية- ورجحه حجة الإسلام في الاحياء إلا أنهم قالوا: يجب أن يكون قصد المتوجه إلى الجهة العين التي في تلك الجهة لتكون القبلة عين الكعبة، وقال العراقيون والقفال منهم: يجب إصابة العين، وقال الإمام مالك: إن الكعبة قبلة أهل المسجد، والمسجد قبلة مكة، وهي قبلة الحرم، وهو قبلة الدنيا، وفي حديث ابن عباس رضي الله تعالى عنهما مرفوعا ما يدل عليه، وهذا الخلاف في غير من يكون شاهدا أما هو فيجب عليه إصابة العين بالإجماع

[5] Ahsanul Fatawa, Book of Salāh, Ch. Facing the Qiblah, p. 313 vol 2 (Urdu)

28^TH April 2017

السلام عليكم و رحمة الله و بركاته

Question: When attending the congregational Salāh behind the Imām, if the rows are full in the lines ahead, can you start your Salāh whilst standing alone in the back row or must you pull someone from the front to join you in your Salāh as I have heard that standing alone in the back row is makrooh?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your query, there are various opinions as to what this person should do in this case. Some say he should pull someone in front of him to stand by his. Others suggest that he should wait however long it takes until someone arrives to join him in the row [even if he ends up missing a rak’at]. Another opinion which many consider as more favourable is that he should wait until the Imām proceeds into ruku and by then if no one joins him, he should pull someone. Allāmah Shāmi rahimahullah (a renowned Hanafi jurist) is inclined towards consigning the matter to the discretion of the individual at the time and be cautious not to pull someone who is ignorant of the ruling lest that he may end up breaking his Salāh due to his ignorance. In this case, it is better to stand alone if all happen to be ignorant. Otherwise, if the person in front is a scholar or practising (with this expectation that he knows mas’alah) then he should pull him.[1]

Therefore, what you should do initially is to wait until someone arrives to join you. If no one arrives and the Imām is about to proceed in ruku then you can pull someone in front just before ruku. Do not resort to pulling someone in front of you unless you know that the person in front knows the legal ruling on the matter.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh, Bāb ma yufsidu Salāt wa ma yukrahu, vol 2, p. 416

بَابُ مَا يُفْسِدُ الصَّلَاةَ، وَمَا وَيُكْرَهُ فِيهَا

وَكَذَا الْقِيَامُ مُنْفَرِدًا وَإِنْ لَمْ يَجِدْ فُرْجَةً بَلْ يَجْذِبُ أَحَدًا مِنْ الصَّفِّ ذَكَرَهُ ابْنُ الْكَمَالِ، لَكِنْ قَالُوا فِي زَمَانِنَا تَرْكُهُ أَوْلَى، فَلِذَا قَالَ فِي الْبَحْرِ: يُكْرَهُ وَحْدَهُ إلَّا إذَا لَمْ يَجِدْ فُرْجَةً

(قَوْلُهُ لَكِنْ قَالُوا إلَخْ) الْقَائِلُ صَاحِبُ الْقُنْيَةِ فَإِنَّهُ عَزَا إلَى بَعْضِ الْكُتُبِ أَتَى جَمَاعَةً وَلَمْ يَجِدْ فِي الصَّفِّ فُرْجَةً قِيلَ يَقُومُ وَحْدَهُ وَيُعْذَرُ، وَقِيلَ يَجْذِبُ وَاحِدًا مِنْ الصَّفِّ إلَى نَفْسِهِ فَيَقِفُ بِجَنْبِهِ. وَالْأَصَحُّ مَا رَوَى هِشَامٌ عَنْ مُحَمَّدٍ أَنَّهُ يَنْتَظِرُ إلَى الرُّكُوعِ، فَإِنْ جَاءَ رَجُلٌ وَإِلَّا جَذَبَ إلَيْهِ رَجُلًا أَوْ دَخَلَ فِي الصَّفِّ، ثُمَّ قَالَ فِي الْقُنْيَةِ: وَالْقِيَامُ وَحْدَهُ أَوْلَى فِي زَمَانِنَا لِغَلَبَةِ الْجَهْلِ عَلَى الْعَوَامّ فَإِذَا جَرَّهُ تَفْسُدُ صَلَاتُهُ اهـ قَالَ فِي الْخَزَائِنِ قُلْت: وَيَنْبَغِي التَّفْوِيضُ إلَى رَأْيِ الْمُبْتَلَى، فَإِنْ رَأَى مَنْ لَا يَتَأَذَّى لِدِينٍ أَوْ صَدَاقَةٍ زَاحَمَهُ أَوْ عَالِمًا جَذَبَهُ وَإِلَّا انْفَرَدَ. اهـ. قُلْت: وَهُوَ تَوْفِيقٌ حَسَنٌ اخْتَارَهُ ابْنُ وَهْبَانَ فِي شَرْحِ مَنْظُومَتِهِ (قَوْلُهُ فَلِذَا قَالَ إلَخْ) أَيْ فَلَمْ يَذْكُرْ الْجَذْبَ لِمَا مَرَّ

19^th December 2016

السلام عليكم و رحمة الله و بركاته

Question: A sister was involved in a terrible car accident, leaving her in a terrible state. For three weeks she was coming in and out of consciousness. The question is must she to make up for her missed Salah of those three weeks when she recovers?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to the above case, it is unclear as to what you mean by coming in and out of consciousness. There is the possibility that the patient was falling in and out of consciousness either during the day or during the week, resulting in missing a few Salāhs during the day in the former case or missing a complete days Salāh in the latter. The general rule is that if the patient fell unconscious over a day (resulting in missing six Salāhs consecutively) then it would not be necessary to make Qadha of those Salāhs because the rule of Takleef (liability) is now uplifted due to the condition.[1] If this was not the case, but only was in and out of consciousness in between the five Salāhs then they must make Qadha of those missed Salāhs. So remember that the obligation of Qadha is uplifted if the patient missed six Salāhs all at once. Anything less than that or more but intermittently enough time to pray Salāh then Qadah is still necessary.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Fatawa Hindiyyah, Kitābus Salāh, Qadha al-Fawait p. 134 vol 1

فَلَا قَضَاءَ عَلَى مَجْنُونٍ حَالَةَ جُنُونِهِ لِمَا فَاتَهُ فِي حَالَةِ عَقْلِهِ كَمَا لَا قَضَاءَ عَلَيْهِ فِي حَالَةِ عَقْلِ+هِ لِمَا فَاتَهُ حَالَةَ جُنُونِهِ وَلَا عَلَى مُرْتَدٍّ مَا فَاتَهُ زَمَنَ رِدَّتِهِ وَلَا عَلَى مُسْلِمٍ أَسْلَمَ فِي دَارِ الْحَرْبِ وَلَمْ يُصَلِّ مُدَّةً لِجَهْلِهِ بِوُجُوبِهَا وَلَا عَلَى مُغْمًى عَلَيْهِ وَمَرِيضٍ عَجَزَ عَنْ الْإِيمَاءِ مَا فَاتَهُ فِي تِلْكَ الْحَالَةِ وَزَادَتْ الْفَوَائِتُ عَلَى يَوْمٍ وَلَيْلَةٍ

8^th June 2015

السلام عليكم و رحمة الله و بركاته

Question: My query is regarding walking in front of someone performing Salāh. What is the minimum distance that needs to be left before you can cross in front of a person praying in the following context?

1. In Jamāt (I assume the Imām holds the sajda point), so can someone walk between the safs(rows), whilst the Jamāt is in progress?
2. When the Jāmat finishes, the latecomers who have joined the jamāt are still making up for their missed rakāts.  Can one move from their position if someone is still reading behind them?
3. In small masjids where each row is filled, people often read their Sunahs/Nawafil Salāh in the same spot as there jamāt spot, which means each person is doing sajda almost at the heels of the person in front.  No sutra(barrier) stick is used, so should each and every person use  a sutra in this situation?  Some masjids have these but most don’t.
4. What is the correct process that one should follow to exit the masjid whilst people are reading behind them?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

Generally speaking, to walk in front of a person performing Salāh (Musalli) is prohibited (Karahat Tahreemi) and sinful. According to one Hadīth, it states that if one was to discover the severity in walking in front of a Mussali then he would stand to wait for forty years (if need be and dare not to walk in front). The minimum distance required for someone to be permitted to walk in front of the Musalli varies depending on where he is performing Salāh. In order to understand, some principles will be outlined to facilitate understanding of this matter.

The classical Hanafi jurists have outlined the following criteria for someone to walk across to be sinful;

1. The Mussalli performs his Salāh either in a small room at home or in a small Masjid.[1] Scholars rule that distance is not considered therefore walking in front is not permissible at all.
2. The Musalli performs his Salāh either in an open field or in a big Masjid. In this case, it is prohibited to walk across the Musalli within the distant range where the Musalli’s eyesight reaches when casting his gaze on to the sujūd point.[2] Contemporary scholars such as Shaykh Mufti Rasheed Ahmad Ludhyānwi v has preferred the view of two rows as the furthest distance one’s vision normally reaches.[3] Thus, it is not allowed to walk across the Musalli within the range of two rows and beyond that is permissible.

If the second point applies to you then the respective rulings are as follows;

1. The Imām serves as a sutra (barrier) for the Musallis. Walking between the rows results in walking within the sujūd range and within the sutra Hence not permissible.
2. If you are seated directly in front of the Masbooq [the one making up for the missed rak’at(s)] then you can move position as this does not constitute walking across the
3. If you are directly positioned in front of the Musalli then similar ruling as point (2) applies. Otherwise use a sutra of the Masjid fulfils the criteria of a small Masjid mentioned above. A sutra can be anything that is an arm’s length and thick as a finger.[4] Even a chair, for instance, would suffice.
4. If you are performing Salāh in a big Masjid then as mentioned you can walk in front the Musalli beyond two rows range otherwise place a sutra in front of the Musalli and walk across. If you cannot find a sutra then suggest one person stand in front of the Musalli as a point of sutra then walk across. After you have walked across then the second person can walk off.[5]

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] A Masjid to be between 40-60 cubic length and width is considered to be small. Anything bigger is considered a big Masjid.

[2] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh, Bāb mā yufsidu Salāt wa mā yukrahu fiha, vol 2 p. 398

(وَمُرُورُ مَارٍّ فِي الصَّحْرَاءِ أَوْ فِي مَسْجِدٍ كَبِيرٍ بِمَوْضِعِ سُجُودِهِ) فِي الْأَصَحِّ (أَوْ) مُرُورِهِ (بَيْنَ يَدَيْهِ) إلَى حَائِطِ الْقِبْلَةِ (فِي) بَيْتٍ و (مَسْجِدٍ) صَغِيرٍ، فَإِنَّهُ كَبُقْعَةٍ وَاحِدَةٍ (مُطْلَقًا)

(قَوْلُهُ بِمَوْضِعِ سُجُودِهِ) أَيْ مِنْ مَوْضِعِ قَدَمِهِ إلَى مَوْضِعِ سُجُودِهِ كَمَا فِي الدُّرَرِ، وَهَذَا مَعَ الْقُيُودِ الَّتِي بَعْدَهُ إنَّمَا هُوَ لِلْإِثْمِ، وَإِلَّا فَالْفَسَادُ مُنْتَفٍ مُطْلَقًا (قَوْلُهُ فِي الْأَصَحِّ) هُوَ مَا اخْتَارَهُ شَمْسُ الْأَئِمَّةِ وَقَاضِي خَانَ وَصَاحِبُ الْهِدَايَةِ وَاسْتَحْسَنَهُ فِي الْمُحِيطِ وَصَحَّحَهُ الزَّيْلَعِيُّ، وَمُقَابِلُهُ مَا صَحَّحَهُ التُّمُرْتَاشِيُّ وَصَاحِبُ الْبَدَائِعِ وَاخْتَارَهُ فَخْرُ الْإِسْلَامِ وَرَجَّحَهُ فِي النِّهَايَةِ وَالْفَتْحِ أَنَّهُ قَدْرُ مَا يَقَعُ بَصَرُهُ عَلَى الْمَارِّ لَوْ صَلَّى بِخُشُوعٍ أَيْ رَامِيًا بِبَصَرِهِ إلَى مَوْضِعِ سُجُودِهِ؛ وَأَرْجِعُ فِي الْعِنَايَةِ الْأَوَّلِ إلَى الثَّانِي بِحَمْلِ مَوْضِعِ السُّجُودِ عَلَى الْقَرِيبِ مِنْهُ.

وَخَالَفَهُ فِي الْبَحْرِ وَصَحَّحَ الْأَوَّلَ، وَكَتَبْت فِيمَا عَلَّقْته عَلَيْهِ عَنْ التَّجْنِيسِ مَا يَدُلُّ عَلَى مَا فِي الْعِنَايَةِ فَرَاجِعْهُ (قَوْلُهُ إلَى حَائِطِ الْقِبْلَةِ) أَيْ مِنْ مَوْضِعِ قَدَمَيْهِ إلَى الْحَائِطِ إنْ لَمْ يَكُنْ لَهُ سُتْرَةٌ، فَلَوْ كَانَتْ لَا يَضُرُّ الْمُرُورُ وَرَاءَهَا عَلَى مَا يَأْتِي بَيَانُهُ (قَوْله فِي بَيْتٍ) ظَاهِرُهُ وَلَوْ كَبِيرًا. وَفِي الْقُهُسْتَانِيِّ: وَيَنْبَغِي أَنْ يَدْخُلَ فِيهِ أَيْ فِي حُكْمِ الْمَسْجِدِ الصَّغِيرِ الدَّارُ وَالْبَيْتُ (قَوْلُهُ وَمَسْجِدِ صَغِيرٍ) هُوَ أَقَلُّ مِنْ سِتِّينَ ذِرَاعًا، وَقِيلَ مِنْ أَرْبَعِينَ، وَهُوَ الْمُخْتَارُ كَمَا أَشَارَ إلَيْهِ فِي الْجَوَاهِرِ قُهُسْتَانِيٌّ

[3] Ahsanul Fatāwa vol 3 p. 409

[4] Durrul Mukhtār, Kitābus Salāh, Bāb mā yufsidu Salāt wa mā yukrahu fiha vol 2 p. 401

(سُتْرَةً بِقَدْرِ ذِرَاعٍ) طُولًا (وَغِلَظِ أُصْبُعٍ) لِتَبْدُوَ لِلنَّاظِرِ (بِقُرْبِهِ) دُونَ ثَلَاثَةِ أَذْرُعٍ (عَلَى) حِذَاءٍ (أَحَدِ حَاجِبَيْهِ) مَا بَيْنَ عَيْنَيْهِ وَالْأَيْمَنُ أَفْضَلُ

[5] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh, Bāb mā yufsidu Salāt wa mā yukrahu fiha vol 2 p. 401

وَلَوْ مَرَّ اثْنَانِ يَقُومُ أَحَدُهُمَا أَمَامَهُ وَيَمُرُّ الْآخَرُ وَيَفْعَلُ الْآخَرُ هَكَذَا يَمُرَّانِ

18^th May 2015

السلام عليكم و رحمة الله و بركاته

Question: If a group of brothers arrive late to the Masjid and as a result missed the Jamā’at, is it permissible for them to perform their own Salāh in congregation in the same prayer hall or is it Makrooh?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

The above issue relates to the case of takrārul Jamā’at (repetition of the congregational prayer). The Hanafi jurists have outlined four conditions for the repeated congregational Salāh becoming Makrooh Tahreemi. They are as follows,

1. Performed in a local Masjid with a fixed Imām and a Muadhin. It is not read in a public road Masjid where there is no fixed Imām or Muadhin or a service station.
2. The first Jamā’at was performed with Adhān and Iqāmah.
3. The repeated Jamā’at is performed in the same area (in the prayer hall near to the Mihrāb) as the first one. If performed anywhere other than the prayer hall or away from the Mihrāb then not Makrooh.[1]

If none of the above conditions is fulfilled then the repeated Jamā’at does not become Makrooh. One must not exploit the above ruling by habitually arriving late to the Masjid as this in itself is Makrooh. Every effort should be made to arrive promptly to the first congregational Salāh.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh, Bābul Imāmat p. 288-289 vol 2

وَيُكْرَهُ تَكْرَارُ الْجَمَاعَةِ بِأَذَانٍ وَإِقَامَةٍ فِي مَسْجِدِ مَحَلَّةٍ لَا فِي مَسْجِدِ طَرِيقٍ أَوْ مَسْجِدٍ لَا إمَامَ لَهُ وَلَا مُؤَذِّنَ –

وَلَوْ كَرَّرَ أَهْلُهُ بِدُونِهِمَا أَوْ كَانَ مَسْجِدَ طَرِيقٍ جَازَ إجْمَاعًا؛ كَمَا فِي مَسْجِدٍ لَيْسَ لَهُ إمَامٌ وَلَا مُؤَذِّنٌ وَيُصَلِّي النَّاسُ فِيهِ فَوْجًا فَوْجًا، فَإِنَّ الْأَفْضَلَ أَنْ يُصَلِّيَ كُلُّ فَرِيقٍ بِأَذَانٍ وَإِقَامَةٍ عَلَى حِدَةٍ كَمَا فِي أَمَالِي قَاضِي خَانْ اهـ وَنَحْوُهُ فِي الدُّرَرِ، وَالْمُرَادُ بِمَسْجِدِ الْمَحَلَّةِ مَا لَهُ إمَامٌ وَجَمَاعَةٌ مَعْلُومُونَ كَمَا فِي الدُّرَرِ وَغَيْرِهَا. قَالَ فِي الْمَنْبَعِ: وَالتَّقْيِيدُ بِالْمَسْجِدِ الْمُخْتَصِّ بِالْمَحَلَّةِ احْتِرَازٌ مِنْ الشَّارِعِ- وَبِالْأَذَانِ الثَّانِي احْتِرَازًا عَمَّا إذَا صَلَّى فِي مَسْجِدِ الْمَحَلَّةِ جَمَاعَةٌ بِغَيْرِ أَذَانٍ حَيْثُ يُبَاحُ إجْمَاعًا- عَنْ أَبِي يُوسُفَ أَنَّهُ إذَا لَمْ تَكُنْ الْجَمَاعَةُ عَلَى الْهَيْئَةِ الْأُولَى لَا تُكْرَهُ وَإِلَّا تُكْرَهُ، وَهُوَ الصَّحِيحُ، وَبِالْعُدُولِ عَنْ الْمِحْرَابِ تَخْتَلِفُ الْهَيْئَةُ كَذَا فِي الْبَزَّازِيَّةِ انْتَهَى. وَفِي التَّتَارْخَانِيَّة عَنْ الْوَلْوَالِجيَّةِ: وَبِهِ نَأْخُذُ

6^th January 2015

السلام عليكم و رحمة الله و بركاته

Question: We have an Imām in our local Masjid who is employed on a temporary basis since January 2013 and he has always been so to date. He lives in Oldham and the Masjid is in Enfield approximately 200 miles distance. At first, he used to accumulate his days off and would take them every 4 to 5 week (which qualifies him a Muqeem since he is residing at this destination more than 15 days). He would go to Oldham to his family for 3 to 4 days for his break and then return. The situation now is that since last Ramadān 2014, occasionally he has been taking his days off after every 8-12 days of his return from Oldham and would go back for his break for 2-3 days. Some people are saying this Imām, leading the prayer will not be valid because is categorised as a Musafir (traveller) we would be very grateful if you can provide us with clarification on this matter.

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to the aforementioned scenario, the person in question who has been employed as a full-time Imām in Enfield and travels to his home town, Oldham to visit his family after 8-12 days and thereafter returns back to Enfield for his Imāmat duty, still qualifies as a Muqeem. Enfield can be treated as his Watnul Iqāmah (temporary settlement), thus he is permitted to lead the local residents in Salāh.

This is due to his frequent attendance to his Imāmat duty which is essential for him. According to the general principle, Watnul Iqāmah becomes invalid by travelling a distance of 48 miles or more.[1] This is conditional but generally understood to apply in those instances where the Muqeem departs from his Watnul Iqāmah with no intention of returning because all of his needs are fulfilled. The great Hanafi jurist, Allāmah Kāsani rahimahullah explains this point that a person’s Watnul Iqāmah is his temporary abode which he resides in due to a certain necessity and once his needs are fulfilled, he does not intend to return to that same destination and inevitably abandons his Watnul Iqāmah completely. [2] This suggests that Watnul Iqāmah does not become invalid even if a person initiates journey from it covering a distance more than 48 miles with the intention of returning (frequently) due to personal necessities. Such necessities include family residing there, personal belongings, work and so forth. Such Watan falls similar to his permanent residence.

Him sojourning to Enfield for his Imāmat duty and leaving his personal belongings behind when travelling to Oldham indicates that he has not abandoned this place completely. Therefore, Enfield will remain as his Watnul Iqāmah even if he stays there less than 15 days and permitted to lead the congregational Salāh.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Fatawa Hindiyyah, Book of Salah, babul Khamis fi Salatil Musafir, vol p.157

(وَوَطَنُ الْإِقَامَةِ يَبْطُلُ بِوَطَنِ الْإِقَامَةِ وَبِإِنْشَاءِ السَّفَرِ وَبِالْوَطَنِ الْأَصْلِيِّ)

[2] Kasān, Badā’i Sanāi, Kitābus Salāh, Fasl fi Bayani ma Yaseerul Musafir bihi Muqeeman, vol 1, p.498

وَوَطَنُ الْإِقَامَةِ يُنْتَقَضُ بِالْوَطَنِ الْأَصْلِيِّ؛ لِأَنَّهُ فَوْقَهُ، وَبِوَطَنِ الْإِقَامَةِ أَيْضًا؛ لِأَنَّهُ مِثْلُهُ، وَالشَّيْءُ يَجُوزُ أَنْ يُنْسَخَ بِمِثْلِهِ، وَيُنْتَقَضُ بِالسَّفَرِ أَيْضًا؛ لِأَنَّ تَوَطُّنَهُ فِي هَذَا الْمَقَامِ لَيْسَ لِلْقَرَارِ وَلَكِنْ لِحَاجَةٍ، فَإِذَا سَافَرَ مِنْهُ يُسْتَدَلُّ بِهِ عَلَى قَضَاءِ حَاجَتِهِ فَصَارَ مُعْرِضًا عَنْ التَّوَطُّنِ بِهِ، فَصَارَ نَاقِضًا لَهُ دَلَالَةً

15th October 2014

السلام عليكم و رحمة الله و بركاته

Question: What is the Islamic ruling on performing Salāh whilst travelling on a plane? Scholars state that the surface upon which Sujūd is made must be rigid which is only attained by making Sujūd on the Earth. Hence, according to this principle, making Sujūd on plane would not suffice as one is not making Sujūd on the Earth. So what do contemporary scholars say regarding this matter? Lastly, if performing Salāh is valid, then what is the ruling on facing the Qiblah and sitting whilst praying?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

To begin with, the classical jurists have stipulated three conditions for sujūd;

1. Placing the forehead on to the ground.
2. When making sujūd, the forehead remains firm on the ground or whatever fulfils the similar function as the ground.
3. To feel the rigidness of the surface upon which sujūd is made.

The primary issue to note is that sujūd must be made on a solid and hard surface whereby the forehead does not slip or wobble during sujūd.[1] So for instance, it is permissible to make sujūd on a piece of cloth or a mat placed on the ground whereby one feels the rigidness of the ground. So the statement ‘sujūd on Earth’ is not to be taken literal, but simply to suggest that sujūd should be made on a rigid surface so that the forehead remains firm. This can be understood from the great Hanafi jurist, Allāma Ibn Nujaym’s rahimahullah statement, “And the principle is that just as sujūd is permitted on the Earth, it is also permissible [to make sujūd] upon anything that implies [in its rigidness] to the Earth in which the forehead feels its rigidity and remains firm on it [and does not wobble]…”[2] Shaykh Khālid Saifullāh Rahmāni explains that stipulation of ‘Earth’ was merely a coincidental stipulation and not a necessary one. What is necessary is the surface to be rigid when the forehead comes in contact with it during Sujūd.[3]

Since aero-planes is relatively a new invention that never existed in those days, adopting the literal application (i.e. Earth) as a necessary condition and ruling out the validity of Salāh on this basis is problematic. It will lead to difficulty as in resulting many Salāh’s becoming Qadha especially when one is capable of performing them. Therefore, performing Salāh on a plane is permissible because the basic requirement of Sujūd namely the rigidness of the surface is fulfilled.

Facing the Qiblah

The obligation of facing the Qiblah also applies whilst being airborne in a plane. One must first determine the Qiblah direction through mere estimation.[4] The jurists state that the direction of Qiblah is not only confined to the Earth but stretches up to the seven heavens.[5] If the plane happens to divert from the direction of Qiblah whilst performing Salāh, then one must turn towards its direction in Salāh.

A similitude case is reading Salāh on a sailing ship that diverts from the direction of Qiblah whilst performing it. If one is unable to face the Qiblah direction due to some genuine reason, for instance, illness and so on, then it is permissible to face whichever direction is convenient. Similarly in a plane as well.[6] 

Standing or Sitting?

The similar rulings of performing Salāh on a sailing ship also applies to plane. In this case, according to the preferred view of the Hanafi School, it is obligatory to stand and perform Salāh. One must not resort to sitting whilst praying unless due to genuine circumstances such as dizziness, illness, pain in the leg or any valid reason not allowing one to make sujūd except by mere gesture.[7]

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Ibn Ābideen Shāmi, Kitābus Salāh Bahth Ruku wa Sujūd, vol 2 p.134

(قَوْلُهُ وَمِنْهَا السُّجُودُ) هُوَ لُغَةً: الْخُضُوعُ قَامُوسٌ، وَفَسَّرَهُ فِي الْمُغْرِبِ بِوَضْعِ الْجَبْهَةِ فِي الْأَرْضِ. وَفِي الْبَحْرِ: حَقِيقَةُ السُّجُودِ وَضْعُ بَعْضِ الْوَجْهِ عَلَى الْأَرْضِ مِمَّا لَا سُخْرِيَةَ فِيهِ

Ibn Ābideen Shāmi, Kitābus Salāh Bāb Sifat Salāh, vol 2 p.206

أَمَّا إذَا كَانَ) الْكَوْرُ (عَلَى رَأْسِهِ فَقَطْ وَسَجَدَ عَلَيْهِ مُقْتَصِرًا) أَيْ وَلَمْ تُصِبْ الْأَرْضُ جَبْهَتَهُ وَلَا أَنْفَهُ عَلَى الْقَوْلِ بِهِ (لَا) يَصِحُّ لِعَدَمِ السُّجُودِ عَلَى مَحَلِّهِ وَبِشَرْطِ طَهَارَةِ الْمَكَانِ وَأَنْ يَجِدَ حَجْمَ الْأَرْضِ وَالنَّاسُ عَنْهُ غَافِلُونَ

(قَوْلُهُ وَأَنْ يَجِدَ حَجْمَ الْأَرْضِ) تَفْسِيرُهُ أَنَّ السَّاجِدَ لَوْ بَالَغَ لَا يَتَسَفَّلُ رَأْسَهُ أَبْلَغَ مِنْ ذَلِكَ، فَصَحَّ عَلَى طُنْفُسَةٍ وَحَصِيرٍ وَحِنْطَةٍ وَشَعِيرٍ وَسَرِيرٍ وَعَجَلَةٍ وَإِنْ كَانَتْ عَلَى الْأَرْضِ لَا عَلَى ظَهْرِ حَيَوَانٍ كَبِسَاطٍ مَشْدُودٍ بَيْنَ أَشْجَارٍ

[2] Ibn Nujaym, Bahr Rāiq, Kitābus Salāh, Bāb Sifat Salāh, vol 1 p. 558

وَالْأَصْلُ كَمَا أَنَّهُ يَجُوزُ السُّجُودُ عَلَى الْأَرْضِ يَجُوزُ عَلَى مَا هُوَ بِمَعْنَى الْأَرْضِ مِمَّا تَجِدُ جَبْهَتُهُ حَجْمَهُ وَتَسْتَقِرُّ عَلَيْهِ

[3] Jadeed Fiqhi Masā’il vol 1, p.134

[4] This information can be obtained by the navigational map of the journey which appears on the T.V screens

[5] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh Bāb Shuroot Salāh vol 2 p.109

(وَالْمُعْتَبَرُ) فِي الْقِبْلَةِ (الْعَرْصَةُ لَا الْبِنَاءُ) فَهِيَ مِنْ الْأَرْضِ السَّابِعَةِ إلَى الْعَرْشِ

[6] Ibn Ābideen Shāmi, Kitābus Salāh Bāb Salāhtul-Mareedh vol 2 p. 573

وَيَلْزَمُ اسْتِقْبَالُ الْقِبْلَةِ عِنْدَ الِافْتِتَاحِ وَكُلَّمَا دَارَتْ

Al-Fiqh Al Madhahibil Arb’a Mabhath Salātill Fardh Fi Safeenat, vol 1 p.187

من أراد أن يصلي في سفينة فرضاً أو نفلاً فعليه أن يستقبل القبلة متى قدر على ذلك، وليس له أن يصلي إلى غير جهتها، حتى لو دارت السفينة وهو يصلي، وجب عليه أن يدور إلى جهة القبلة حيث دارت، فإن عجز عن استقبالها صلى إلى جهة قدرته، ويسقط عنه السجود أيضاً إذا عجز عنه، ومحل كل ذلك إذا خاف خروج الوقت قبل أن تصل السفينة أو القاطرة إلى المكان الذي يصلي فيه صلاة كاملة، ولا تجب عليه الإعادة، ومثل السفينة القطر البخارية البرية. والطائرات الجوية. ونحوها.

[7] Zuhayli, Fiqhul Islami wa adillatihu, Kitābus Salāh, Salāt fi Safeenat wa mithliha Ta’irati wa Sayyārati, vol 2 p.60

تجوز صلاة الفريضة في السفينة والطائرة والسيارة قاعداً، ولو بلا عذر عند أبي حنيفة، ولكن بشرط الركوع والسجود.وقال الصاحبان: لا تصح إلا لعذر، وهو الأظهر. والعذر كدوران الرأس، وعدم القدرة على الخروج.ويشترط التوجه للقبلة في بدء الصلاة، ويستدير إليها كلما استدارت السفينة، ولو ترك الاستقبال لا تجزئه الصلاة، وإن عجز عن الاستقبال يمسك عن الصلاة حتى يقدر على الإتمام مستقبلاً.