Salah

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

7th November 2013

السلام عليكم و رحمة الله و بركاته

Question: Is it permissible for an Imam who has already prayed or led the first Jumu’ah in a Masjid, to read the Khutbah of the second Jumu’ah there?

الجواب حامداًَ و مصلياًَ

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

Answer

There are two important factors to note so to understand this matter properly. Firstly, The Jumu’ah Khutbāh followed by the two Rak’āt Salāh together comprises of the performance of Jumu’ah. Both of their respective rulings are different. In other words, some of the essential rulings pertaining to the two Rak’āt Salāh do not necessarily equally apply to the Khutbāh. What may invalidate the Salāh will not necessarily invalidate the Khutbāh. For instance, facing the Qiblāh during Salāh is essential, but not recommended for the Khateeb during the khutbah. Similarly, conversing during Salāh invalidates the Salāh, but not necessarily invalidates the Khutbāh. Moreover, performing Salāh during the state of Hadath (without wudhu) is not permissible and thus, invalidates the Salāh, whereas to deliver the Khutbāh in the state of Hadath does not invalidate it.[1] Thus, the rulings of the Khutbāh and the Salāh are different from each other although both are essential for the Jumu’ah to be complete.

Secondly, according to Hanafi Jurists, it is permissible for one person to deliver the Khutbah whilst another to lead the Salāh, though it is preferable for the same Imām to carry out both. It is not compulsory for the khateeb to fulfil all of the criteria of Salāh either, so if the Imām appointed a minor child to deliver the Khutbah whilst the Imām himself lead the Salāh then the Jumu’ah is valid.[2]

That being said, if a child, in whose respect Salāh is Nafil, delivers the Khutbāh whilst the Imām leads the Salāh will not invalidate the entire Jumu’ah, then in the similar light, an Imām from a different Masjid who has already performed his Jumu’ah Salāh delivers the Jumu’ah Khutbāh (without leading the Salāh) in another Masjid then that would be permissible and the Jumu’ah will be valid.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed             

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Al-Mabsoot Imam Sarakhsi, The conditions of Jumu’ah, p.24, vol 2

(قَالَ) بَعْضُ مَشَايِخِنَا: الْخُطْبَةُ تَقُومُ مَقَامَ رَكْعَتَيْنِ وَلِهَذَا لَا تَجُوزُ إلَّا بَعْدَ دُخُولِ الْوَقْتِ وَالْأَصَحُّ أَنَّهَا لَا تَقُومُ مَقَامَ شَطْرِ الصَّلَاةِ فَإِنَّ الْخُطْبَةَ لَا يَسْتَقْبِلُ الْقِبْلَةَ فِي أَدَائِهَا وَلَا يَقْطَعُهَا الْكَلَامُ وَيُعْتَدُّ بِهَا وَإِنْ أَدَّاهَا وَهُوَ مُحْدِثٌ أَوْ جُنُبٌ فَبِهِ تَبَيَّنَ ضَعْفُ قَوْلِهِ أَنَّهَا بِمَنْزِلَةِ شَطْرِ الصَّلَاةِ

[2] Ibn Ābideen Shami, Chapter on Jumu’ah, p.190, vol 3

فِي الْبَحْرِ عَنْ الْمُجْتَبَى يُشْتَرَطُ فِي الْخَطِيبِ أَنْ يَتَأَهَّلَ لِلْإِمَامَةِ فِي الْجُمُعَةِ اهـ لَكِنْ ذَكَرَ قَبْلَهُ مَا يُخَالِفُهُ حَيْثُ قَالَ وَقَدْ عُلِمَ مِنْ تَفَارِيعِهِمْ أَنَّهُ لَا يُشْتَرَطُ فِي الْإِمَامِ أَنْ يَكُونَ هُوَ الْخَطِيبَ وَقَدْ صَرَّحَ فِي الْخُلَاصَةِ بِأَنَّهُ لَوْ خَطَبَ صَبِيٌّ بِإِذْنِ السُّلْطَانِ وَصَلَّى الْجُمُعَةَ رَجُلٌ بَالِغٌ يَجُوزُ. وَسَيَذْكُرُ الشَّارِحُ أَنَّ هَذَا هُوَ الْمُخْتَارُ