Ahkaam of Salaat Sheikh Jaffer H. Jaffer Masumeen Islamic Centre February 2013

Ahkaam of Salaat Overview of Rules: Books used: –Minhaaj as-Saliheen of Syed Sistani –Ahkaam al-Ibaadaat of Syed Mohammad Taqi Modaressi –Al-Masa’il al-Muntakhaba of Syed Sistani –Taudhi ul-Masail of Syed Sistani –Duroos al-Tamhidiya Fi al-Fiqh al-Istidlaali of Sheikh Baqir al-Ayrawani –Qawaaid al-Fiqhiya of Sheikh Baqir al-Ayrawani

Ahkaam of Salaat Subjects covered (tentative): –Importance of Salaat –The Conditions of Salaat – Muqadimaat as-Salaat –The Parts of Salaat – Ajzaa as-Salaat –That which Negates the Salaat – Mubtilaat as-Salaat –Doubts in Salaat – Shak fis Salaat Incorporated into these subjects, are important rules: –Qaeedatu La Tu’aad –Qaeedatul Firaagh wa at-Tajaawuz

Ahkam – Islamic Laws Importance of Salaat رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لِكُلِّ شَيءٍ وَجهٌ، ووَجهُ دِينِكُمُ الصَّلاةُ ‘Everything has a face, and the face of your religion is the prayer. Salaat is a condition for the completion of Faith –The faithful are only those whose hearts tremble] with awe [when Allah is mentioned, and when His signs are recited to them, they increase their faith, and who put their trust in their Lord, maintain the prayer and spend out of what We have provided them. It is they who are truly the faithful. They shall have ranks near their Lord, forgiveness and a noble provision (Anfaal 2-4)

Ahkaam of Salaat The Obligatory Prayers: –Daily prayers (included in this is Salaatul Jum’a) –Salaatul Aayaat –Salaat at-Tawaaf al-Wajiba –Salaat which becomes Wajib on account of hire, vow or oath –Salaat al-Mayyit Conditions of Salaat: –Time (Waqt) –Direction (Qibla) –Purity (Taharat) –Place of worship (Makaan) –Clothes worn in Salaat (Libaas) An Important Rule: ‘Qaeedatu laa tu’aad’:

Salaat – Important Rule ‘Qaeedatu laa tu’aad’: Zurara reports from Abi Ja’far AS that he said: Do not repeat your salaat expect for 5 reasons: Taharat, Time, Qibla, Ruku and Sujood. Then he said: Qira’a is Sunna, and Tashahud is Sunna and a Sunna does not negate a Faridha. (Wasail Vol. 1 pg. 339) What does Sunna and Faridha mean? Faridha are those which have been ordered by Allah SWT and made obligatory Sunna are those which were being practiced by the Prophet SAW and hence made part of the religion (Shari’a) This hadith does not cover those who leave ‘the Sunna’ on purpose What about the other Arkaan? (Niyyat, Takbir and Qiyam mutasil bil Ruku)

Ahkaam of Salaat First Condition: Time of Salaat (Waqt) –The Holy Qur’an has ordained three specific times for the 5 daily prayers: َقِمِ الصَّلَوةَ لِدُلُوكِ الشَّمْسِ إِلىَ‏ غَسَقِ الَّيْلِ وَ قُرْءَانَ الْفَجْرِ إِنَّ قُرْءَانَ الْفَجْرِ كاَنَ مَشهُْودًا Maintain the prayer from the sun's decline till the darkness of the night, and] observe particularly [the dawn recital. Indeed the dawn recital is attended] by angels (17:78) –Time for Dhuhrayn (Dhuhr and Asr) –Time for ‘Isha-ayn (Maghrib and Isha) –Time for Fajr

Ahkaam of Salaat Time for Dhuhrayn (Dhuhr and Asr) –The time for Dhuhr and Asr is from the declining of the sun until it gets dark Proof: –‘Maintain the prayer from the sun's decline… (17:78) –From Zurara reporting from Abi Ja’far AS that he said: When it becomes midday, two (salat) times have begun: Dhuhr and Asr, and when the sun sets two times have begun: Maghrib and Isha. (Wasail vol 4 pg. 125)

Ahkaam of Salaat Time for Dhuhrayn (Dhuhr and Asr) –The times of these two salaat are broken up into 3 specific times: One can only recite Dhuhr during the beginning time of Dhuhr for as long as it takes to recite 4 rakaat One can only recite Asr during the last part of the day before sunset for as long as it takes to recite 4 rakaat The time in between these two times is shared for Dhuhr and Asr –Proof: From Dawood bin Farqad reporting from some of our companions from Abi Abdillah AS: If midday arrives, it is the time of Dhuhr for as long as it takes to recite 4 raka’at. Once that time has passed, then the time of Dhuhr and Asr has entered and it remains so until the sun is only out for enough time to recite 4 raka’at. When that much time is remaining, the time for Dhuhr has ended and it is now the time for Asr only until the sun disappears. (Wasail vol. 4 pg. 127)

Ahkaam of Salaat How do we know when Midday has set in? –If a stick, a pole, or anything similar to it, which acts as an indicator (shakhis) is made to stand on a level ground, its shadow will fall westwards when the sun rises in the morning, and as the sun continues to rise the shadow cast by the indicator will reduce in size. And in our cities it becomes smallest at the time of the commencement of Midday. –And as Midday passes the shadow cast by the indicator turns eastwards, and as the sun moves towards west the shadow gets longer. Based on this, when the shadow is the shortest, and it begins getting longer again, it is known that Zuhr has taken place.

Ahkaam of Salaat Time for Maghrib and Isha –The time for Maghrib and Isha is from when it gets dark (i.e. the Sun sets) Proof: –Maintain the prayer from the sun's decline till the darkness of the night (17:78) –First: Abdullah bin Sinaan reporting from Abi Abidllah AS: I heard him say: The time for Maghrib is when the sun sets and disappears. (Wasail Vol 4 pg 178) –Second: Bareed bin Mu’awiyah reporting from Abi Ja’far AS: When the redness disappears from this side, meaning the Eastern side, the sun has truly disappeared from the east and the west of the earth. (Wasail Vol 4 pg 176) »Hence, when we take both of these Hadeeth together: the time for Maghrib is when the sun sets which is when the redness disappears from the Eastern Horizon

Ahkaam of Salaat In normal circumstances, the prescribed time for Maghrib and Isha prayers is till midnight (Halfway mark between sunset and dawn). –But if forgetfulness, oversleeping or being in Hayz and similar unusual situations prevent one from performing the prayers till midnight, then for them the time will continue till Fajr sets in Proof: –Abi Baseer reporting from Abi Abdillah AS: If a person is asleep and has not prayed Maghrib and Isha or forgot to recite them, if he happens to wake up before fajr with enough time to recite both, then he should. However if he is afraid that time will expire, then he should recite Isha. (Wasail Vol. 4 pg 288) The times of these two salaat are broken up into 3 specific times as well

Ahkaam of Salaat Time for Fajr: –Just before dawn a column of whiteness rises upwards from the east. It is called the first dawn (al-fajr al- Kazib). When this whiteness spreads, it is called the second dawn (al-Fajr as-Sadiq), and the Prime time for Subh prayers. The time for Subh prayers is till sunrise. Hence we will be able to see the time of Fajr set it: وَ كلُُواْ وَ اشْرَبُواْ حَتىَ‏ يَتَبَينَ‏َ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الخَْيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ And eat and drink until the whiteness of the day becomes distinct from the blackness of the night at dawn (2:187)

Ahkam – Islamic Laws General Rules Regarding Salaat Times: –A person can start offering prayers only when he becomes certain that the time has set in or when two just (Adil) persons inform that the time has set in. In fact, one can rely upon the Adhan, or on advice of a person who knows the timings and is reliable. –If a person cannot be certain about the Prime time for prayers due to a personal handicap like blindness or being in the prison cell, he should delay the prayer till such time when he feels sure that the time has set in. And as an obligatory precaution, he should act the same way when there are general hindrances like dust or clouds. –If the time left for Namaz is so little that if we perform some Mustahab acts of the prayers, an obligatory part of the prayers will fall beyond the prescribed time, one should not perform those Mustahab acts. For example, if on account of reciting qunut a part of the prayers will lapse beyond time, one should do without qunut. –It is Mustahab that a person should offer prayers at the Prime time prescribed for it, and great emphasis has been laid on it; alternatively, the nearer the prayers are to its Prime time, the better, except where there is good reason for delay, like, waiting to join the prayers in congregation (Namaz-e-Jamaat).

Ahkaam of Salaat Second Condition – Direction (Qibla) –The Qibla (Direction) which we must face for Salaat and other acts (such as slaughtering is the Ka’aba. Proof: –We certainly see you turning your face about in the sky. We will surely turn you to a qiblah of your liking: so turn your face towards the Holy Mosque, and wherever you may be, turn your faces towards it! Indeed those who were given the Book surely know that it is the truth from their Lord. And Allah is not oblivious of what they do (2:144) –A person offering their Wajib Salaat must face Qibla Proof: –Zurara reports from Abi Ja’far AS that he AS said: Salaat is not accepted except while facing Qibla. I asked where is the limit of Qibla? He replied: Whatever is between the East and the West (meaning it can be found from all directions). I asked what if someone prays away from Qibla or on a cloudy day before time has set in? He AS said: He should repeat (Wasail vol. 4 pg. 312)

Ahkaam of Salaat However there is another hadith which gives us a new ruling for Mustahab (Nawafiil) Salaat –Proof: Ya’qub bin Shuayb said: I asked Aba Abidllah AS regarding a man who prays while he is on a ride? He AS replied he should recite while gesturing and he should make his Sujood slightly lower than his Ruku. Then I asked him if he is allowed to pray while walking? He AS replied he should recite while gesturing and he should make his Sujood slightly lower than his Ruku. (Wasail vol. 4 pg. 331) –Taking both Hadith together; Ulama have concluded since the ruling of facing Qibla is a must for salaat, this ruling of walking or riding must only be for Mustahab Salaat

Ahkaam of Salaat General Rulings on Direction: –A person who wishes to offer prayers, should make efforts to ascertain the direction of Qibla, and for that, he has to either be absolutely sure, or acquire such information as may amount to certainty –If a person does not possess any means of determining the direction of Qibla, or in spite of his efforts, he cannot form an idea about it, it will be sufficient for him to offer his prayers facing any direction. And the recommended precaution is that, if he has sufficient time at his disposal, he should offer the same prayers 4 times, each time facing every one of the four directions. –EXCEPTION TO THE RULE: ‘La Tu’aad’

Ahkaam of Salaat Third Condition: Covering the body in Prayers and the Clothes used in Prayers –Covering the Body While offering prayers, a man should cover his private parts (Aura), and preference is that he should also cover his body from the navel up to the knee. –Proof: Sufwan wrote a letter to Aba al-Hasan AS and asked: A man only has two pieces of clothes and one of them has become najis with urine, however he does not know which one. What should he do? The Imam AS replied: Pray with both of them (one after the other) (wasail 3 505) A woman should cover her entire body while offering prayers (Aura), including her head and hair. As a recommended precaution, she should also cover the soles of her feet. –Proof: Ibn Abi Ya’foor reports: Aba Abdillah AS said: A woman should pray with three coverings: Izar (loin cloth), Dara’ (درع) (dress which covers the whole body) and Khimaar (veil – scarf). (Wasail 4: 406)

Ahkaam of Salaat Clothes used in Prayer –There are six conditions for the dress used in Salaat: It should be Tahir. It should be Mubah (permissible for him to use). It should not be made of the parts of a dead body. It should not be made of the carcass, whose meat is haraam. If a person who offers prayers is a male, his dress must not be made of pure silk. If a person who offers prayers is a male, his dress must not be embroidered with gold. The details of these will follow later –Exceptional Cases: –Mustahab things: –Makrooh things:

Ahkaam of Salaat Fourth Condition – Place of Salaat (Makaan) –There are seven conditions: The place where the prayers are offered should be Mubah The place for prayers should not have such a vigorous movement which would make normal standing, Ruku or Sajdah impossible A person should offer prayers at a place where he sees the possibility of completing the prayers The ceiling of the place where one prays should not be so low, that one may not be able to stand erect If the place where one wishes to pray is najis, it should not be so wet that its moisture would reach the body or the dress of the person praying. As an obligatory precaution, women should stand behind men while praying The place where a person places his forehead while in Sajdah, should not be higher or lower than a span of four fingers

Ahkaam of Salaat Mustahab places of Offering Salaat: –Masjidul Haram –Masjidun Nabi (in Madina) –Masjid Kufa (in Kufa) –Masjid Baytul Maqdas (in Jerusalem) –Salaat in the Shrines of the holy Imams Makrooh places of Offering Salaat: –Facing a human person –At a place where there is a picture, even if it may not be placed in front of the person who offers prayers –In the graveyard

Ahkaam of Salaat Fifth Condition: Taharat –Taharat is from two different types of Najasat (Khabath and Hadath) From Khabath –The body and clothes of a person praying must be Tahir from any Najasat (except for the 3 cases mentioned earlier) From Hadath –One must be in the state of Wudhoo, Ghusl or Tayamum before reciting salaat –If a person doubts whether he has performed Wudhu or not, he should perform Wudhu

Ahkaam of Salaat Q & A from Syed Sistani’s website: –Question: A person used to make mistakes in the way he performed his wudhu (minor ablution) or ghusl (major ablution). After many years, he comes to realize his mistakes. Should he repeat? Answer: If he was ignorant out of innocence, and therefore made mistakes without causing harm (e.g., did not follow the proper sequence in washing the head and the other parts of the body in ghusl; or did the wiping of the head or feet [mash] with a new water), then his wudhu and ghusl will be considered correct; and, consequently, his past prayers and pilgrimage will also be considered correct. But if he was ignorant out of negligence in learning the Islamic laws or did mistakes which do invalidate the act in general (e.g., leaving out some parts of the body which must be washed in wudhu or ghusl), there is no way to validate his past prayers and pilgrimage. However, if there is the fear that he would totally rebel when asked to make up all the past prayers and pilgrimage, then it is not appropriate to ask him to do so. Maybe Allah will improve his situation in future.