Salah

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.

18^th April 2014

السلام عليكم و رحمة الله و بركاته

Question: Is it permissible for the Imām to stand inside the Mihrāb when the congregation prayer grows and there is no space for them?

الجواب حامداً و مصلياً

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

Answer: The Fuqahā have stated that without a valid reason it is Makrooh (disliked) for the Imām to stand and lead the congregational Salāh whilst standing inside the Mihrāb (arch). However, due to congestion and limited space if the Imām stands inside the Mihrāb then it would not become Makrooh.

It is stated in Fatāwa Hindiyyah (an encyclopedia of Islamic jurisprudence based on the Hanafi School of Thought);

“It is Makrooh for the Imām to stand by himself in the Mihrāb, but it is not Makrooh prostrating in it when standing outside the Mihrāb …However ,if the Masjid is constraining for those (reading) behind the Imām then there nothing wrong for him (Imām) to stand inside the Mihrāb.” (Vol 1. p.120)

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

15^th February 2014

السلام عليكم و رحمة الله و بركاته

Question: If the parents missed many Salāhs during their lifetime, is there any payment that must be given to compensate for their missed Salāhs?

 الجواب حامداً و مصلياً

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

Answer:

Generally, any Salāh missed during one’s lifetime whilst being capable of performing them must be performed as Qadha and if not then a Will must be made before passing away to pay for each missed Salāh, including Witr. For each Salāh missed an equivalent amount of Sadaqatul-Fitr must be given into charity. The payment must be taken out from one-third of the deceased’s total estate.

The Fuqahā state;

“It is necessary upon him to make a Will for which he was capable of performing (i.e. the missed Salāh and Fasts) that remained due upon him which (his) beneficiaries will take out from one-third of his total estate, an equivalent value of half Sa of wheat (similar to Sadaqatul-Fitr) for every Fast and Salāh (missed) including Witr.”[1]

If the deceased didn’t make a Will at the time of his death and the beneficiaries paid on his behalf an equivalent of Sadaqatul Fitr for every missed Salāh then Inshā-Allāh that would suffice.

“If he didn’t make a will and his legal inheritors paid it off voluntarily then that would be permissible.”[2]

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Shurunbalali, Noorul-Iydhah, Kitābus Salāh, p104

[2] ibid

30^th December 2013

السلام عليكم و رحمة الله و بركاته

Question. In the five daily Salāh – Can you list which are the Sunnah Muakkadah

الجواب حامداً و مصلياً

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

Answer:

The Sunnah Muakkadah Salāh are, two Sunnats of Fajr, four Sunnats and two Sunnats of Zuhr, two Sunnats of Maghrib and two Sunnats of Ishā. Sayyidh Umm Habibah radhiyallahu anha relates that the Messenger of Allāh sallallahu alayhi wasallam said, “Whosoever performs twelve Rak’ats during the day and night then a palace will be built for him in Jannah; four before Zuhr (fardh) and two after it, two after Maghrib (fardh), two after Ishā (fardh) and two before Fajr.”[1]

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Tirmizi, Hadeeth No: 415 (بَابُ مَا جَاءَ فِيمَنْ صَلَّى فِي يَوْمٍ وَلَيْلَةٍ ثِنْتَيْ عَشْرَةَ رَكْعَةً مِنَ السُّنَّةِ)

30^th December 2013

السلام عليكم و رحمة الله و بركاته

Question: At work, if three people have entered the prayer room and one wants to read his Sunnats first then Fardh but the other two due to time restrictions want to perform the Fardh Salāh straight away and start to read it.  Should the individual forsake his Sunnats and join the Jamā’ah or read his Sunnat and then read Fardh individually.

الجواب حامداً و مصلياً

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

Answer:

If by time restriction you mean that there is sufficient time to perform the Fardh Salāh only then one can forsake the Sunnah unit prayer otherwise not.[1] It must be noted one should not make it a habit to delay the fardh towards its end time not allowing sufficient time to read the Sunnat Muakkadah prayer. This will otherwise make one sinful for abandoning the Sunnat Muakkadah prayer unnecessarily. This, however, does not apply to Sunnat Ghair Mu’akkadah prayer.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Marāqi alal Falah, Bab Idrakil fareedhah, p. 176

ويتطوع قبل الفرض بمؤكد وغيره مقيما أو مسافرا إن أمن فوت الوقت ولو منفردا……. وإلا أي وإن لم يأمن بأن يفوته الوقت أو الجماعة بالتنفل أو إزالة نجس قليل “فلا” يتطوع

30^th December 2013

السلام عليكم و رحمة الله و بركاته

Question: If one begins his Fardh Salāh at work (reading alone) and later on, three people walk into the prayer room and begin to offer Salāh in Jamā’ah. The one who is reading individually in this scenario, should he continue and finish his Salāh individually or break his Salāh to join the Jamā’ah?

الجواب حامداً و مصلياً

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

Answer:

If a person individually started his Fardh Salāh and then a group of people came together (whilst he was performing Salāh alone) to perform that same Fardh Salāh in congregation then there are few possible scenarios for this individual person;

1: It is a four rak’at Salāh e.g. Zuhr, Asr and Ishā, either

a) He has not made the first sujūd in the first rak’at, or

b) He has made the first sujūd in the first rak’at

c) He has completed two rak’ats and started the third with no sujūd in that rak’at, or

d) He has made the sujūd and now begins his fourth rak’at.

2: Or it is not a four rak’at Salāh e.g. Fajr and Maghrib, either

a) He has not made the first sujūd in the first rak’at, or

b) He has made the first sujūd in the first rak’at

In the case of 1a, he must break his Fardh Salāh and join the congregation. In 1b scenario, he must complete two rak’ats with salām at the end and join the congregation. These two rak’at will become Nafl for him. As for point 1c and d, he will complete the four rak’ats individually.

In 2a and 2b scenario, he must break his Salāh instantly. In the case of 2b in particular, if he completes the two rak’ats (like in the case of 1b) then either his Fajr Salāh will be complete, after which performing Nafil Salāh is not permissible, or he has one rak’at remaining in Maghrib which now becomes necessary for him to complete. The method of breaking the Salāh when necessary is to make salām once to the right only (regardless of his position in Salāh).[1]

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Marāqi Alal Falah, Bab Idrakil fareedhah, p. 174

“إذا شرع” المصلي “في” أداء “فرض” أو قضائه “منفردا” أو في نفل وحضرت جنازة يخشى فواتها أو منذور “فأقيمت الجماعة” في محل أدائه لا في غيره بأن أحرم الإمام لأن حقيقة إقامة الشيء فعله لا مجرد الشروع في الإقامة فإذا لم يقيد بسجدة “قطع” بتسليمة قائما “و” بعده “اقتدى” على الصحيح ولا يقطع حتى يتم ركعتين من رباعية كالمنتقل الذي لا يخشى فوت جنازة قلنا القطع للإكمال إكمال وهو بمحل الرفض ولأنه لو حلف لا يصلي لا يحنث بما دون الركعة والجنازة لا خلف لها وبالقضاء يجمع بين المصلحتين “إن لم يسجد لما شرع فيه” ولو غير رباعية “أو سجد” للركعة الأولى “في غير رباعية” بأن كان في الفجر أو المغرب فيقطع بعد السجود بتسليمة لأنه لو أضاف في الثنائية ركعة أخرى تم الفرض وتفوته الجماعة في الفجر ولا يتنفل بعدها مطلقا وفي المغرب للأكثر حكم الكل فتفوته الجماعة ولا يتنفل مع الإمام فيها لمنع التنفل بالبتيراء ومخالفة الإمام بإضافة رابعة “وإن سجد” وهو “في رباعية” كالظهر “ضم ركعة ثانية” صيانة للمؤدي عن البطلان وتشهد “وسلم لتصير الركعتان له نافلة ثم اقتدى مفترض” لإحراز فضل الجماعة…..

وإن صلى ثلاثا” من رباعية فأقيمت “أتمها” أربعا منفردا حكما للأكثر وعن محمد يتمها جالسا لتنقلب نفلا فيجمع بين ثواب النفل والفرض بالجماعة “ثم” بعد الإتمام “اقتدى متنفلا” إن شاء وهو أفضل لعدم الكراهة “لا في العصر”

Hashiyah Tahtawi, p. 174

قوله فأقيمت الجماعة تحته جزئيات ثلاثة لا معان ثلاثة وتلك الجزئيات جماعة الأداء وجماعة القضاء وجماعة النذر فليتأمل