Information about
Salat (معلومات في الصلاة)
1.
Definition of Salat (معني الصلاة)
The
dictionary meaning of salat is Doa, blessing and
seeking forgiveness.[1] The terminology meaning of ‘Salat’ is
to perform the greatest prayer of forgiveness of a faithful slave before Allah
according to the ways given by the Islamic shari‘ah, which starts
withTakbeer-i-tahreemah and ends with Salam.[2]
2.
Obligation of salat and its number of rak ‘ ats
(فى فرضية الصلاة وعدد ركعاتها)
Just after
being prophet, the salat had been Farz. This was
for theFajr and ‘Asr only by two and two rak‘ats ( qurtubi).
As Allah says, وَسَبِّحْ بِحَمْدِ رَبِّكَ بِالْعَشِيِّ وَالْإِبْكَارِ and you celebrate praises of your
Lord in the evening (before sunset) and in the morning (before
sunrise).[3] ‘A-yesha (R) said that the salat in
beginning was of two rak‘ats in dwelling and in journey.[4] Besides, the Tahajjud salat was
‘additional’ (نَافِلَةً) for the prophet
(sm) (Isra 17/79). The sahabis also
used to say night salat regularly to follow Him.[5] Then at the night of Mi‘raj the
five times of daily salat have been ordained. [6] These are : Fajr, Zuhr, ‘Asr,
Maghrib and ‘Esha.[7] Except these, there isFarz salat of jum‘ah,
which is to be said at the noon of the day ofjum‘ah in a week. [8] After saying jum‘ah, the Zuhr would
not be said. As because the jum‘ah is the substitute of Zuhr.[9]
There
are 17rak‘ats Farz salat of five times in a day & night and 15rak‘ats in
the day of jum‘ah and 12 or 10 rak‘ats of Sunnat-i-Muakkadah.
Such as : (1) Fajr : 2 rak‘ats sunnat , then
2 rak‘ats Farz (2) Zuhr : 4 or 2 rak‘ats
sunnat, then 4 rak‘ats Farz and then 2rak‘ats sunnat (3) ‘Asr
: 4 rak‘ats Farz (4) Maghrib : 3 rak‘ats Farz,
then 2 rak‘ats sunnat (5) ‘Esha : 4 rak‘ats
Farz, then 2 rak ‘ats sunnat, then at the end one rak‘at of Vitr.
In the jum‘ah 2 rak‘ats are
Farz. Before it, 2 rak‘ats of Tahiyatul Masjid in
minimum aresunnat after the entrance into the mosque before sitting
and after the jum‘ah 4 or 2 rak‘ats are
sunnat. Allsalatsabove are fixed by the regular practice of the Prophet
(sm) and proved by the saheeh hadeethes, [10] which are stated in related
chapters of this book.
3.
Importance of salat (أهمية الصلاة)
(1)
Immediately after recitation of Kalima-i-Shahadat, the place ofsalat comes
in Islam. [11]
(2) Salat is
the best of all prayers of Islam which has been made obligatory in the night of Mi‘raj i.e.
nocturnal journey of the prophet upward to Allah.[12]
(3) Salat is
the basic pillar[13] of Islam, without which Islam
cannot survive.
(4) Salat is
only important prayer which would be practised from the age of 7 (seven).[14]
(5) The
ruins of salat is akin to the ruins of the Nation as stated in
the holy Quran.[15]
(6) The salat is
the subject of maximum discussion made in the holy Quran.[16]
(7) Salat is
compulsory Ibadat (prayer) for a Mumin (Believer) in
all circumstances, which for other Ibadats have not been made.[17]
(8) The
rope of Islam which will break first is its Rule and the last
to break is Salat. [18]
(9)
After the obliteration of Salat from the Earth, there will be
happened the Resurrection.[19]
(10) In
the Day of judgement, the first account of the Mumin will be
taken of his salat. If the account of salat is
proper, then all other ‘Amals (Deeds) will be proper. Otherwise
every thing will be meaningless.[20]
(11) Salat is
compulsory for five times in a day, which for any other compulsory ibadats have
not been made. [21]
(12)
The difference between Mumin and Kafir-Mushrik (Infidels
& Polytheist) is Salat. [22]
(13)
The sign of the dweller of Hell is that he will ruin the salat and
will be the worshipper of inclination (Mariam 19/59).
(14)
Ibraheem (A) had prayed to Allah for Himself and for His offspring to be
performers of salat (Ibraheem 14/40).
(15)
The last advice of the Prophet (sm) just before his death time was for salat and
women folk. [23]
4.
Rulling against the abstainer from salat
(حكم تارك الصلاة)
The
person, who abstains from salat wilfully or denies its of
being compulsory, is a kafir and Jahannami (the
dweller of the Hell). That person is expelled from Islam. But the person who
keeps Iman (faith) but abstains from salat, either
for anxiety or idleness or performssalat loosely without
maintaining proper system, the rules of Shari‘ahfor him are as
follows:
(a) Allah
says, فَوَيْلٌ لِّلْمُصَلِّيْنَ ، الَّذِيْنَ هُمْ عَنْ صَلاَتِهِمْ سَاهُوْنَ ، الَّذِيْنَ هُمْ يُرَآءُوْنَ- ‘So, woe for those Musallis (Performers
of salat)’. ‘Who are indifferent in theirsalat’. ‘Who
perform it just to show the people (Ma-‘oon 107/4-6).
(b) Allah
has called these lazy and phoney Musallis as Hypocrite and
Fraudulent. He says.
إِنَّ الْمُنَافِقِيْنَ يُخَادِعُوْنَ اللهَ وَهُوَ خَادِعُهُمْ
وَإِذَا قَامُوا إِلَى الصَّلاَةِ قَامُوا كُسَالَى يُرَاءُوْنَ النَّاسَ وَلاَ
يَذْكُرُوْنَ اللهَ إِلاَّ قَلِيلاً- (النساء 142)-
‘Verily
the hypocrites seek to deceive Allah. but it is He who deceives them. And when
they stand up for salat, they stand with laziness. They show
men and they do not remember Allah but a little’ (Nisa 4/142). In
another place Allah has called them as Fasiq (Evil-doer) and
says that He will not accept their salat and contributions (Tawbah
9/53-54).
(c) The Prophet (sm) says, ...‘who does not take proper care
of salat, ...that person will accompany with Qaroon, Firaun, Haman
or Ubai Ibnu Khalaf in the Day of Judgement’.[24]
The meaning
of taking care of salat is to perform correctly the ruku,
sijdah and all the Farz and Sunnats with
special attention to salat.[25] In explanation to that hadeeth,
Hafez Ibnul Qayim (691-751 A.H) says, (1) ‘The person who is away from salat for
love of money and wealth, his Resurrection will be with the miser Qaroon,
the richest cousin of the prophet Musa (A). (2) One who abstains fromsalat due
to state functions or political anxiety, his Resurrection will be with Pharao,
the persecutor King of Egypt. (3) The person who abstains from salat for
engagement as a Minister or an Officer, his Resurrection will be with Haman,
the Prime Minister of Pharao. (4) The person who abstains from salat due
to business or occupation, his Resurrection will be with Ubai bin
Khalaf, the polytheist merchant leader of Makkah.[26]
It is
needless to say that being accompanied with kafir and
polytheist leaders in the Day of judgement means to become the resident of the
Hell, though he was a musalli in his life time. Therefore not
only abstinence from salat, but if some one fails to perform salat properly
with maintaining ruku-sujood duely, he will be dweller of the
Hell. (May Allah save us. Ameen!).
(d) To
abstain from salat has been declared as the sign of difference
between the Mumin & Kafir (believer & infidel) in hadeeth.[27] The honoured Sahabis also
considered it as the same.[28] They are the dwellers of the Hell
undoubtedly. But if they believe in Tawheed,Risalat and Akhirat with
plain heart and do not deny the rules ofHalal, Haram, Farz & Wajibs of
Islam, and do not commit any Shirk, then they would not be
considered as set-aside from Islam and they are not the ever-dwellers of Hell,
as who deny the Kalima shahadat. This tipe of muslim though kafir in
practice but not in faith. Rather for the blessings of the Kalima and
for the cause of recommendation of the last Prophet Muhammad (sm) for the grave
sinners, they at last may come back to the Heaven by the grace of Allah.[29] But they would be called there as
‘Jahannami’ (اَلْجَهَنَّمِيُّوْنَ), [30] which will be a very shameful
matter.
(e) In
the light of various hadeethes, among the scholars of Ahl-i-Sunnat including
Imam Malek (93-179 A.H), Imam Shafe‘ii (150-204) and all other scholars of the
latter days are of one opinion that, that person is a ‘Fasiq’ (evil-doer)
and he must repent. If he does not repent and does not start salat, his
punishment will be death penalty. Imam Abu Haneefah (80-150) says, ‘he should
be given exemplary punishment and he should be confined to the prison until and
unless he says his prayer’.[31] Imam Ahmad bin Hambal (164-241)
says, ‘the person even after he is invited to salat and he
neglects it, and says, I shall not perform salat, and passes the
time of salat, then it is mandatory to kill him’.[32] Nevertheless, this is the duty of
an Islamic government. The Salat of Janazah (the
funeral prayer) of that person should not be performed by an Imam of
the mosque or by a respected Alim. As because the prophet (sm) did
not say Salat ofJanazah of a person who did a
petty larceny (of about twoDirhams) from Ghanimat (the
war spoils) and of a killer of himself. But he made order others to say his Janazah. [33] Now it is easily understandable,
what would be the behaviour of the Muslim society with those
who abstain from salat, an indispensable ordinance of Allah,
the almighty.
5.
Merits of salat (فضائل الصلاة )
(1)
Allah declares, إِنَّ الصَّلاَةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ Verily, the salat preventsMumin from
doing shameless and disliked deeds. (Ankaboot 29/45).
Abul
‘A-liah says, it does not called as salat if there disappeared
three things: (1) devotion (الإخلاص)which enjoines
him to do virtuous deeds (2) fear of Allah (الخشية) which forbids him from evil (3) reciting the Quran (ذكر القرآن) which have directed him to good & bad. [34] Abu Hurairah (R) said, ‘once a man
comes to the Prophet (sm) and says that certain person would pray the night salat and
commits theft at the morning. The Prophet (sm) said that the night salat will
prevent him soon from the deed you have saying (إِنَّهُ سَيَنْهَاهُ مَا تَقُوْلُ)’.[35]
(2) The
Prophet (sm) says, Five times of salat, one Jum‘ah to
another and one Ramazan to another are like as fine (kaffarah) for
all the sins committed between these, if he refrains from committing grave sins
(which is not requited without Tawbah i.e. repentance to
Allah).[36]
(3) He
also says, ‘if you bathe yourself five times a day in a river running by your
house, shall there be any dirt in your body? The comparison of five times salat is
just like that. Through it Allah removes all the sins of His slaves.[37]
(4) He
says, the person who takes care of salat, for him salat in
the Day of Resurrection will serve as light, document and will be the cause of
his salvation...[38]
(5)
Narrated from Abdullah bin Umar (R) the Prophet (sm) says, when the slave
stands in salat, all his sins are presented before. Then it is kept
on his head and on his two shoulders. Then when he bends to ruku or
goes to sijdah (prostration), all his sins drop down. [39]
(6) The
Prophet (sm) says, (a) the person who regularly performs hissalat of Fajr (early
morning) and ‘Asr (after noon) shall not go to the Hell. ‘He
will enter the Heaven’.[40] (b) The Angels of
the day and night assemble during salat of Fajr and ‘Asr.
The Angels of the night when rise up to the Heaven Allah asks
them, in what condition did you leave my slaves? Though He is well known of
everything, theAngels will report that, they had found them in (‘Asr) salat and
left them in (Fajr) salat.[41] The (Fajr) salat has
been regarded as‘Mashhood’ in the holy Quran (Isra 17/78).
It means that the Angelsof both night and day meet together and
give witness. [42] (c) The person who
performs Fajr salat, he is under the protection of Allah. If some
one wants to snatch away from that protection, he will be thrown into the Hell
placing his face downward. [43]
(7) He
says, ‘One who will nicely make his ablution and will performsalat in
time, which is ordained by Allah five times daily and will perform ruku and sujood with
full of modesty and humbleness, he has a promise for forgiveness by Allah. But
Allah has no promise for whom, who will not observe these. If He wishes may
pardon him or if He wishes, may punish him.[44]
(8)
Narrated from Abu Huraira (R), the Prophet (sm) said that ‘Allah says, the
person who will make enmity with one of My beloved slaves, I declare war
against him. There is nothing so beloved to Me for seeking My nearness through
anothers performance of those which I made Farz (compulsory).
Slaves through various additional prayers try to get nearness of Mine, till I
love them. Thereafter when I love him, I become his ear with which he hears,
become his eye with which he holds, become his leg with which he moves about.
If he prays anything to Me, I grant it. If he seeks shelter I give him
shelter...[45]
Merits
of salat in the Mosque:
(1) The
Prophet (sm) says, the most beloved place to Allah is the Mosque and the worst
place is the market. [46]
(2)
‘The person who goes to the mosque in the morning and evening (i.e. in five
times daily salat), Allah keeps ready for him the hospitality in
the Heaven.[47]
(3) He
says, the musalli will earn most virtues who comes from most
far from the mosque’. And ‘the musalli will get most reward
who comes earlier and waits for Imam and then says salat with Imam’.[48]He says, ‘the first row of jama-‘at as
like as the row of Angels. If you know how many the virtues in it,
then you would be too hurried for it’.[49]
(4) In
the Day of Resurrection, the seven groups of people who will be placed under
the shade of ‘Arsh (the all-pervading seat of Allah), of whom
one is he, who always hangs his heart with the mosque. Whenever comes out, he
returns again.[50]
(5) The
Prophet (sm) says that, to say salat in my mosque is thousand
times better than to say in another places and the salat in
the Masjidul Haram is one lac times better.[51]
This is
to note that the hadeeth about to earn five hundred times of
virtues in saying salat in a juma‘h mosque,
is Za‘eef.[52]
Knowings
about the mosque :
(1) The
Prophet (sm) says, who builds a mosque for Allah, Allah builds for him a house
in the Heaven.[53] But if the mosque is built to
create division among the believers, then it will be considered as a mosque of
Zerar (ضِرَار) i.e. harmful (Tawbah
9/107). The founders of that mosque will be vicious.
(2) The
grave-yard should be far away from the mosque.[54] In the obligatory case, a wall
should be made stand between. The mosque should be established in a noise-free
and lonely place.
(3) The
mosque should be simple and unostentatious. It should not be decorated in
excess and full of pomp & splendour. It is forbidden to show any pride with
the mosque.[55]
(4) There
must follow the Islamic arcitecture coutiously in building the mosque and
should never imitate the arcitecture of the houses of worships of the
non-muslim in any circumstances.
(5) There
was no Mimber (pulpit) in the mosque of the Prophet (sm) in
the first time. After some years a three staired wooden mimber was
placed there. Extra stairs more than three has been innovated by
theUmayyads.[56]
(6) To
build the mosque is forbidden nearby the grave and place in which the worship
and prostration is used to be done, there which men desire something and make
vow there. It is also forbidden to saysalat there and to give any
kind of help to it. Because these are Shirkand Allah would never
pardon the sin of Shirk (without makingTawbah).[57]
(7) It
is obviously shirk (polytheism) to write the word ‘Allah’ at
one side and ‘Muhammad’ in another side of the mosque. Similarly setting the
picture of the moon & star or only star to the qibla-side is also
forbidden. The muslim do not worship the word of Allah. But they worship Allah,
who is unseen. Who is the creator of the sun, moon, stars and the universe? Who
is seated on the ‘Arsh upon the seven skies (Toaha
20/5)? But His knowledge and power is present everywhere. He would see and
hear all things of us (Toaha 20/46). He has a shape of His own. But
there is none like unto Him (Shoora 42/11).
(8) It
is not proper to set up the word of ‘Allah’ and the picture of the holy ka‘ba
at the qibla-side and long pillars of fine tyles decorated with the picture of
the dome at two sides of the ‘Mihrab’. To make any writing or
design on the Mihrab is also not allowed. Molla Ali Qari
Hanafi (Rh) comments that to make any external glamour in the mosque is Bid‘at.[58]
(9) To
build the ventilator or the grill of the window with the word of ‘Allah’ or
‘Muhammad’ or the ‘Kalima’ is not allowed.
(10) To
write ‘Allah’ or ‘Allahu Akbar’ outside the mosque or on the minarate or tomb
or engrave the Doa, kalima, Asma-ul husna and
the verses of the Quran at the wall or underneath the roof or piece of ‘ghilaf’
of the ka‘ba is not proper to set up in the mosque, as because
in the holy mosque of the Prophet (sm) there was nothing of it.
(11) Under
the mosque or its outer, no portrait or poster with pictuer of an animal with
hafl or full body with its head is not allowed to set up. Because the prophet
(sm) says, the angels of blessings would not enter the house in which the
picture (of animal) is hung up. [59]
(12) In
the mosque there must be arrangement of Azan & Ibadatregularly.
(13) The
toilet and the place of ablution should be arranged with the mosque (separately
for male & female).
(14) The
mosque and its compound should keep always neat & clean and should keep the
place nice and free of troubles.
(15) The ‘Ulama and
guests of the mosque should be honoured fully and entertained highly as they
are the guests of the house of Allah.
(16) There
may be arrangement for female musallis behind the rows of
males separately in between the curtain or in the separate floor. As because
the female musallis were used to go to the mosque of the
Prophet (sm) attending the jum‘ah & jama-‘at with
males regularly.[60] But it is necessary to be safe the
situation and the consent of her guardian and she must be free from all kinds
of scent.[61]
(17) Not
only to build the mosque, but should take full care to cultivate it and there
should be regular arrangement of pure religious teaching & training, as it
was in the mosque of the Prophet (sm).
Now a
days impure & bid‘ati teachings are increasing than the
pure religious teachings based on saheeh hadeethes.
Besides
to make ceremony of Milad & Drood congragationally
with loudest voice and tuning sound is become a regular practice in some mosques.
As a result those mosques are converted as the houses ofbid‘at in
lieu of the houses of Ibadat. All concerned should fear of Allah.
(18) It is
not proper to write as ‘Don’t make niyat for sunnat’ or to set
up red light in the mosque to prevent the musallis from sayingsunnat.
Because after saying Iqamat if he leaves the sunnatand
join into the jama-‘at, he would receive full virtues of salat.[62]
(19) The
seperate quarters for Imam & Muwazzin should
be arranged (if required) with the mosque and there should be arrangement of
their living, eating and their honourable livelihood.
(20)
Manners of the mosque : (a) To say two rak‘ats of nafl salatfor
Allah as Tahiyatul Masjid just after when enter the mosque
before sitting [63] and don’t sit directly. (b) Do
not speak in loud voice (except in khutba) in the mosque and do not
make noise in it.[64](c) It is not permissible to
announce there any notice of missing.[65](d) It is not allowed to
distinct any place in the row for any (except for Imam).[66] So, it is not permissible to lay
prayer-mat separately for any musalli. (e) The
dignity of all mosques is equal, except the Masjidul Haram, Masjid-i-Nabavi and
Masjidul Aqsa.[67] So, one should not go to a big
mosque in assumption that the virtues will be enhanced.
(21) The
president and members of the mosque committee should always look after the
mosque and should take care about its protection and development. Otherwise
they will have to explain their liabilities to Allah.[68] They should be fearless followers
of the holy Quran & saheeh hadeeth, Allah-fearing and devoted musalli (Tawbah
9/18). They should not indulge any Bid‘at and its
performer in the mosque. Because the curse of Allah will be fallen upon them
and any virtuous deed of them would not be accepted to Allah. [69]
Importance
and merits of salat in Jama- ‘ at :
(1) The
Prophet (sm) said, 25 or 27 times more merits (thawab)achieved for
performing salat in the mosque with jama-‘ at(congregational salat)
than to perform it alone in the house or market’. And ‘the virtues of salat will
increase more and more by increase of musallis in jama-‘at (وَمَا كَثُرَ فَهُوَ أَحَبُّ إِلَى اللهِ)’. [70]
(2) He
said, By Allah! in whose hand lies my life, I like to replace one as Imam and I
shall go to burn the houses of those who are absent injama-‘at.[71]
(3) The
Prophet (sm) said (a) Allah and the angels shower blessings on
the musallis of 1st row. He says it three
times, thereafter says in 4th time, of 2nd row
also.[72] In another statement it is said
that, of the front rows (عَلَى الصُّفُوْفِ الْمُقَدَّمَةِ).[73] (b) If
people would know the vertues of Azan and performance of salat in
proper time and in the first row, then they would have made competitions with
each other. In the same way if they would know the vertues of Esha and Fajr
salat, then they would have attended these two salats even
with crawling.[74] (c) He says, when some
one performs Esha salat inJama-‘at, he has performed salat like
half of the night, and the person who performs Fajr salat in Jama-‘at,
he has performed it like whole of the night.[75] (d) He says, ‘for the
hypocrites, there is no salat is troublesome thanFajr and ‘Esha
salat.[76] (e) The Prophet (sm)
said, who would say salat for Allah in jama-‘at with
1sttakbeer, for 40 days, there would be written for him two
freedoms, 1st from the Hell and 2nd from the
hypocrisy.[77] Ibnu Hajar said, to avail 1st takbeer
issunnat-i-muakkadah. Salaf-i-Sa-liheen would express
their sorrow for 3 days if they would lose 1sttakbeer (التكبيرة الأولى) and for 7 days if would lose the jama-‘at’.[78]
(4) The
Prophet (sm) says, three muslims who are in a village or in a slum and do not
say their salat in jama-‘at, the Satan will
conquer them. As because the wolf used to eat a she-goat which is alone and
cut-off.[79]
(5)
‘When a musalli observes his ablution well and steps forward to
the mosque for salat only, then for his every step he earns
one virtue from Allah and one rank of honour is raised and one sin is
obliterated. So long that person engages himself in salat, the angels continue
to do Doa for him and say ‘Oh Allah! Shower blessings on him’.
‘Be kind to him’. So long he does not speak, the angels say
more, Oh Allah! pardon him, accept repentance of him. [80]
(6)
When Iqamat of jama-‘at is heard then there
is no other salat is permissible, except that very Farzsalat.[81] So it is not allowed to saysunnat after
the Iqamat of the Fajr Jama-‘at, which
is in vogue. But will say it just after the end of Jama-‘at.[82]
(7) The musalli will
have to join the Jama-‘at in any condition it is recieved and
to do same as to follow the Imam.[83] The Prophet (sm) says, who makes
ablution properly and comes out to the mosque and attend the Jama-‘at, Allah
will give him reward as such as the musalli, who has performed
salat and is present from the beginning. He will never be paid virtues less
than them at all.[84]
(8) Musallis who
come after the Jama-‘at, may perform salat in
further Jama-‘at with iqamat. If he is alone, then
another musalli(who performed salat before) may
join with him to make Jama-‘at and to avail its merit as nafl.[85] But it should not be justified
regularly for local musallis to come after the jama- ‘at.
(9) He
says, you go ahead to the front rows. Because who would remain always in back,
Allah will remain them in back (from His blessings)’. In another statement
there comes that, ‘Allah will move them back to the Hell.[86]
Forbidden
places of salat :
Narrated
from Abu Sa‘eed Khudri (R), the prophet (sm) said that, ‘all the earth is the
place for prostration to Allah, save and except the graveyards and the
bathrooms’.[87] The hadeeth of
seven places, in which the salat is forbidden is Za‘eef.[88]
6.
Conditions of salat (شروط الصلاة)
Some
matters outside of salat, without which salat will
not be perfect, are called ‘the conditions of salat’. Those are
nine :
(1) The musalli must
be a Muslim.[89] (2) Must be possessor of knowledge.[90] (3) Attainment of age, for which
beginning the salatat the age of seven.[91] (4) Body, clothes and place of salat must
be clean. [92] (5) To cover the Satar (i.e.
the hidden parts of the body) as for the male to cover shoulders and the lower
part of the body from the navel to the knees and for ladies to cover entire
body except two palms and the face. [93] (6) To be proper the time of salat.[94](7) Must be clean by taking ablution,
bath or Taiyammum (Maidah-6)(8) Must be facing the Qibla (the
holy Ka‘ba of Makkah).[95] (9) Determination (Niyat)
for salat. [96]
Four
principles of Shari ‘ah regarding dress code and Satar to
be followed:
(1) The
aim of wearing dress must be to cover up the body. So that in spite of wearing
dress, the hidden parts of the body may not be visible to others.[97] (2) To be Allah-fearing in ins and
outs. So, one should wear loose, gentle and clean dresses. To wear white dress
is directed by the Prophet (sm).[98] (3) The dress should not be similar
to the dress of non-muslims.[99] (4) Should not show any sort of
misuse and pride. This is why the males must not wear silk and gold and must
not keep the dress beneath their ankles.[100]
Head-dress
:
To use
head-dress is a custom among the most of all nation of the world from the
ancient ages and among the Arabs also it was prevailed. Allah says, خُذُوْا زِيْنَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ ‘Take your adornment while praying’ (A‘raf
7/31). So that the wearing of best dress with head-dress like cap, headgear
was the practice of the prophet (sm) and His disciples. This was the usual
practice of the Arabs from the past as their civilized dress. Islam did not
reject it. But to use head-dress among the adornment of the muslim.[101] The Prophet (sm) would use cap and
use headgear with & without cap. [102] His disciples would move free-head
also.[103]
Hasan
Basri said, the disciples of the Prophet (sm) would prostrate on their headgear
or on the cap from the furious heat of the sun.[104]The Prophet (sm) would use long towel
also for any case of emergency. [105] But He or His disciples would not
in habit of this. Rather the disciple Anas (R) and others would dislike it
severely, as it was the usual habit of the Jews of Khaibar, who were the great
enemy of Islam. [106] There stated in hadeeth that
just before the Day of Resurrection, the Dajjal will come and
seventy thousands of Jews will accompany with him with long towels (الطَيَالِسَة) on their head’.[107] There is seen the pervasion of use
of long towels ‘Aba’ (العَبَاءُ) as head-dress
among the Arabs, which is considered as civilized dress from ancient
ages.[108] But in salat it
is not known that the Prophet (sm) and His disciples would ever use it. Rather
it is shown that the attention is drawn to fix it more than to the salat and
there is most probability of ‘Ria’ in it.
There
is no obligation about the measurement and colour of headgear. The Prophet (sm)
would use headgear of black colour.[109] While the great Tabe‘ii scholar,
one of the famous sevenFaqeehs of Madina, Kharejah (d. 99 A. H.)
bin Zaid bin Thabit (R) would use headgear of white colour’.[110] It is indespensible for the women
to cover their whole body with head except their face & two palms’.[111]
So, to
obey the order of Allah narrated before, it is necessary to wear best dress in Salat, which
is usually prevailed in the related country without offending the basic
principles of Islamic dress-code stated above. Allah knows the best.
Note :
It is
prevailed among the people by the name of hadeeth about the
merits of wearing headgear, that (1) ‘Two rak‘ats ofsalat with
headgear is better than 70 rak‘ats of salat without
it’ (2) ‘One salatwith headgear is equal to 25salats without
it’ (3) ‘There are 10 thousand virtues in salat with headgear’
(4) ‘One jum‘ah with headgear is equal to 70jum‘ah without
headgear’ (5) ‘The angels would be present at the day of juma‘h with
headgear and used to make Doa for themusallis till
sunset who wear the headgear’ (6) ‘Some special angels are deputed by Allah on
the doors of jame‘ mosques in the day ofjum‘ah, who are used to pray to
Allah seeking mercy for those who wear the headgear of white colour’. [112]
All
these things in the name of hadeeth are spurious and baseless.
Beside these there are another so-called hadeeth and others
are popular in society in the merits of headgear. Allah-fearing muslimsshould
refrain from these. Now a days it is seen differences and discriminations in
the cap, headgear and veil of the muslims male and female. In
this matter all should always be aware of that, these dresses would not be
similar to the non-muslims and to the mushriks(polytheists)
& bid‘atis (innovators) among so-called muslims.
7.
Rukans of Salat (أركان الصلاة)
‘Rukn’ means
the ‘pillar'. These are indispensable matters. If these are not performed
wilfully or out of mistake, the salat will be nul & void.
These are seven:
(1)
Qiam (standing position): Allah says, وَقُوْمُوْا ِللهِ قَانِتِيْنَ ‘And you stand
devoted before Allah’. (Baqarah 2/238).
(2)
Takbeer-i-Tahreemah: That is raising of two hands up to shoulder or ears with
utterance of ‘Alla-hu Akbar’ (i.e. Allah is greatest). As
Allah says, وَلِرَبَّكَ فَكَبِّرْ ‘Shout takbeer for
your Lord’ (Muddaththir 74/3). That means, you declare His
greatness. The Prophet (sm) says, تَحْرِيْمُهَا التَّكْبِيْرُ وَتَحْلِيْلُهَا التَّسْلِيْمُ- ‘through takbeer everything
becomes prohibitted in Salat and through Salam everything
becomes lawful.[113]
(3)
Reading of sura Fatiha : The Prophet (sm)
says, لاَ صَلاَةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ ‘La
Sala-ta liman lam Yaqra’ bi Fa-tihatil Kita-b’ (The salat of
that person is not proper, who does not recite sura Fatiha).[114]
(4
& 5) Performance of Ruku and Sijdah : Allah
says, يَا اَيُّهَا الَّذِيْنَ آمَنُوا ارْكَعُوْا وَاسْجُدُوْا ‘Oh believers! You bend your heads (in ruku)
and lay in prostration (in sijdah)’ (Hajj 22/77).
(6) Ta ‘deel-i-Arkan (performing
salat in a slow and devotional mood):
عَنْ أَبِيْ هُرَيْرَةَ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ دَخَلَ الْمَسْجِدَ فَدَخَلَ رَجُلٌ فَصَلَّى فَسَلَّمَ عَلَى
النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَرَدَّ وَقَالَ ارْجِعْ فَصَلِّ
فَإِنَّكَ لَمْ تُصَلِّ فَرَجَعَ وَيُصَلِّيْ كَمَا صَلَّى ثُمَّ جَاءَ فَسَلَّمَ
عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ ارْجِعْ فَصَلِّ
فَإِنَّكَ لَمْ تُصَلِّ- ثَلاَثًا، فَقَالَ وَالَّذِيْ بَعَثَكَ بِالْحَقِّ مَا
أُحْسِنُ غَيْرَهُ فَعَلِّمْنِيْ ....
Abu
Hurairah (R) says, ‘A person after his entrance into the mosque performs salat and
then gives salam to the Prophet (sm). He said, you go back and
perform salat, as because you did not perform it. So, he
performed it three times but in every time he was refused by the Prophet (sm).
Then the person said, ‘Oh Prophet (sm)! By the very holiness, who has sent you
with truth, I can't perform better than it, so, please teach me how to perform salat’.
(Thereafter He taught him to perform salat in very slow and
devotional manner). [115] Thehadeeth is famous
as حديث مسيئ الصلاة ‘Hadeeth of the person who commits mistake in salat’.
(7) Qa‘da-i-Akheerah (last sitting):
Umme
Salamah (R) says, ‘During the days of the Prophet (sm) women used to attend salat in
the mosque of the Prophet (sm) and they would stand up after ending the salat terning
with salam, while the Prophet (sm) and other male musallis would
remain sitting for some time. Thereafter, when the Prophet (sm) would stand
they would also stand.[116] It proves that the general
practice of the Prophet (sm) and of Sahabis was to sit at the
last and to turn intosalam after sitting.
This is
to note that for the cause of grave illness or for any other practical reason
if some one fails to perform those rukans, then he will
perform salat either sitting or in lying position with beckoning[117]. But in any circumstances, salat is
not to be exempted.
8.
Wajibs of salat (واجبات الصلاة)
‘Wajib’ is
second to Rukan, which is compulsory. If abstains wilfully, then
the salat will be void. But if abstains out of mistake, then
he will have to give a ‘Saho Sijdah’ (i.e. corrective
prostration). These are eight:[118]
1.
Other takbeers than takbeer-i-tahreemah.[119]
2. To
recite Tasbeeh in the ruku. At least saying ‘Subha-na
Rabbial ‘Azeem’. [120]
3. To
utter ‘Sami‘alla-hu liman Hamidah’ during Qawmah (standing)
after ruku (bending). [121]
4. To
recite the Doa of Qawmah as ‘Rabbana Lakal
Hamd Or Alla-humma Rabbana Lakal Hamd. [122]
5. To
recite Tasbeeh at the prostration, saying at least Subha-na
Rabbial A‘la.[123]
6.
Sitting calmly in between two sijdahs and reciting Doa.
Such as saying at least ‘Rabbigh firlee’ two times. [124]
7. To
sit at first sitting and to read ‘Tashahhud’.[125]
8.
Completion of salat by turning with salam.[126]
9.
Sunnats of salat (سنن الصلاة)
All the
practices of salat besides Farz and Wajib are
called Sunnat. Such as, (1) To say salats of
day-time silently except Farz salat ofjum‘ah and
to say all Farz salats of night loudly. (2) Saying A‘oozu
billah...’ before qira-’at in the first rak‘at.
(3) All the Doas that are to be read in salat. (4)
Placing hands on the chest. (5) Perform‘Raf‘ul Yadayn’ i.e. raising
hands up to the shoulder level at the standing after ruku. (6)
Pronouncement of ‘Ameen’ after ending sura Fatiha.
(7) Placing hands on the earth first at the time of going to the prostration.
(8) To make ‘Jalsa-i-Istirahat’ (sitting for rest a while just
before standing from sitting). (9) Rising up by pressing two hands on the
ground. (10) Keeping the sight at the place of prostration while standing in salat.
(11) To close fist the right hand like the shape of 53 in Bengali number at the
time of ‘Tashahhud’ and continue to move the fore-finger. And
besides that all legal practices in salat other thanFarz & Wajibs.
10. Acts
that nullify the salat (مفسدات الصلاة)
1.
Eating or drinking something wilfully during salat.
2.
Wilfully speaking for a reason other than required for salat.
3.
Wilfully doing excess actions (العمل الكثير) which may seem that he is not in
devotion of salat.
4.
Abstinence of any rukn or condition of salat wilfully
or without reason.
5.
Laughing too much during salat.[127]
11.
Times of salat (مواقيت الصلاة)
It is
compulsory to perform salat at the appointed five times fixed
by Allah. As He says, إِنَّ الصَّلاَةَ كَانَتْ عَلَى الْمُؤْمِنِيْنَ كِتَابًا مَّوْقُوْتًا ‘Verily the salat is
enjoined on the believers at fixed times’ (Nisa 4/103). Just
after the day of being Farz the five times of salat in
the night of Mi‘raj,[128]Jibreel (A) comes at the
time of Zuhr Prayer and the prophet (sm) performs five salats in
five times by his leadership at the early times in the first day and at the
latest times in the next day, standing on the side of Maqam-i-Ibraheem in
the Ka‘ba premise and fixes the preferable times of salat ‘between
these two’ for the Prophet (sm).[129] But the Prophet (sm) has
considered salat at earlier time as the best of all virtuous
deeds.[130] The times of salat as
below :
(1) Fajr (Early
morning): It is from Subhe Sadiq (i.e. early dawn) till rising
of the sun. The Prophet (sm) always used to perform Fajr salatin ‘ghalas’ i.e.
the darkness of the dawn. Only in one occasion in his life he performed Fajr
salat in ‘Isfar’ i.e. when everything becomes visible
before the sunrise. This was His usual practice till His death.[131] Therefore, it is better to perform Fajr salat in ghalas.
(2) Zuhr (Noon)
: The time of Zuhr starts when the sun crosses the meridian
and ends when the shade of any object becomes one time of its own. [132]
(3) ‘Asr (After
noon) : The time of ‘Asr starts after the shade of any object
becomes one time of its own and ends when it becomes two times. But ‘Asr salat is
valid up to the crimson glow of the sky before sunset.[133]
(4) Maghrib (Evening)
: The time of Maghrib starts immediately after the sun sets
and ends with the ending of redness of the sun.[134]
(5) ‘Esha (Late
evening) : ‘Esha begins after Maghrib and
ends at the midnight. [135] But it is valid for obligatory
reasons till Fajr.[136]
It is
better to perform Zuhr a bit later during the scorching summer
and ‘Esha a bit earlier during the shivering winter. But if it
is not troublesome, the ‘Esha salat is better to be performed
after the early 3rd part of the night. [137]
Prohibited
times of salat:
It is
not proper to start salat just at the time of sunrise, at noon
and at sunset.[138] Similarly, there is no salat after ‘Asr till Maghrib and
after Fajr till sunrise.[139] But at this time, the due salats may
be said. [140] On the light of different hadeethes, many
scholars say as valid ‘the salats for reasons’ even during the
prohibited times. Such as the salat of Tahiatul Masjid, Tahiatul Ozu, salat of
solar eclipse,salat of Janazah etc.[141] The Jum‘a salat is
permissible just at noon.[142] In the same way the salat and Tawaf i.e.
circumambulation around the holy Ka‘ba is permissible round
the clock.[143]
[1] .
الصلاة اي الدعاء والرحمة والاستغفار، صلي صلاة اي دعا، عبادة فيها ركوع و سجود Al-Qamoosul Muheett p. 1681.
[2] .
مِفْتَاحُ الصَّلاةِ الطُّهُورُ وَتَحْرِيمُهَا التَّكْبِيرُ وَتَحْلِيلُهَا التَّسْلِيمُ -Abu Daud,
Tirmizi, Daremi. Mishkat, Ch: 3, ‘Cleanness’, H/312; Muslim, Mishkat, Ch: 4, ‘Salat’
H/791. Para: 10, ‘Description of salat’.
[14] .
مُرُوا أَوْلاَدَكُمْ بِالصَّلاَةِ وَهُمْ أَبْنَاءُ سَبْعِ سِنِينَ وَاضْرِبُوهُمْ عَلَيْهَا وَهُمْ أَبْنَاءُ عَشْرِ سِنِيْنَ وَفَرِّقُوْا بَيْنَهُمْ فِي الْمَضَاجِعِ -Abu Daud H/247, Mishkat H/572,
Ch: 4, ‘Salat’ Sec: 2.
[15] .
Mariam 19/59 ((فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلَاةَ وَاتَّبَعُوا الشَّهَوَاتِ فَسَوْفَ يَلْقَوْنَ غَيًّا
[16] .
The discussion of salat has been made in the Quran at least in 82 places.
Al-Mu‘jamul Mufahras Li Alfa-zil Qura-nil Kareem (Beirut : 1987).
[18] &
35. عَنْ أَبِي أُمَامَةَ الْبَاهِلِيِّ قَالَ قَالَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: لَتُنْقَضَنَّ عُرَى الْإِسْلاَمِ عُرْوَةً عُرْوَةً فَكُلَّمَا انْتَقَضَتْ عُرْوَةٌ تَشَبَّثَ النَّاسُ بِالَّتِيْ تَلِيهَا وَأَوَّلُهُنَّ نَقْضًا الْحُكْمُ وَآخِرُهُنَّ الصَّلاَةُ Ahmad, Saheeh Ibnu Hibban; Albani,
Saheeh At-Targheeb Wat-Tarheeb H/569; Albani, Saheeh Jame‘ Sagheer H/5075,
5478.
36. عَنْ أَنَسِ بْنِ حُكَيْمٍ عَنْ أَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: أَوَّلُ مَا يُحَاسَبُ بِهِ الْعَبْدُ يَوْمَ الْقِيَامَةِ الصَلاَةُ ، فَإِنْ صَلَحَتْ صَلَحَ سَائِرُ عَمَلِهِ، وَإِنْ فَسَدَتْ فَسَدَ سَائِرُ عَمَلِهِ-ِ Tabarani Awsatt, At-Targheeb wat
Tarheeb, H/369; Albani, Silsila Saheehah, H/1358, Abu Daud H/864-66; Nasaii,
Tirmizi, Mishkat H/1330, Para : 40, ‘Salatut Tasbeeh’.
[22] . عَنْ جَابِرَ بْنَ عَبْدِ اللهِ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: بَيْنَ الرَّجُلِ وَبَيْنَ الشِّرْكِ وَالْكُفْرِ تَرْكُ الصَّلاَةِ- = Muslim H/134, Ch: ‘Iman’; Do. Mishkat H/569 Ch: 4, Salat; Ibnu
Majah H/1080.
[23] .
عَنْ عَلِيِّ قَالَ كَانَ آخِرُ كَلاَمِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الصَّلاَةُ وَمَا مَلَكَتْ أَيْمَانُكُمْ
Ibnu
Majah, H/2698, Ch: ‘Wasiats’; Abu Daud H/5156, Ch: ‘Good manners’, Para: 133.
[24] .
Ahmad H/6576, ‘Hasan’; Daremi H/2721, ‘Saheeh’; Mishkat H/578, Ch: 4, Salat;
Sanad ‘jayid’. but Albani opined lastly as ‘Za‘eef’ (Taraju‘a-t H/29).
[26] .
Ibnul Qayim, Assalat wa hukmu Ta-rikiha (Beirut : Dar Ibnu Hazm, 1st edn.
1416/1996), P. 63; Syed Sabiq, Fiqhus Sunnah (Qairo: 1412/1992) P. 1/72.
[29] .
Muttafaq ‘Alaih, Bukhari, Mishkat H/5573-74; Tirmizi, Ibnu Majah, Miskhat
H/5598-5600, Ch: 28, ‘Circumstances of the Day of judgement’ Para: 4, ‘The
river & recommendation’.
[33] .
Nayl 5/47-48, Ch: Jihad. Para: Janazah for the person died of death punishment;
Ahmad, Abu Daud, Nasaii, Ibnu Majah, Mishkat H/4011; Za-dul Ma‘ad (Beirut : 1416/1996)
P. 3/98; Albani, Talkheesu Ahkamil Janaiz, P. 44; Muslim H/2262 (978), Ch: 11,
Janaiz, Para: 37; Bulooghul Maram H/542.
[35] .
Ahmad H/9777; Baihaqi-Shu‘ab, Mishkat H/1237, Ch: 4, salat, Para: 33, To
encourage for night salat; Mir‘at 4/235.
[38] .
Ahmad H/6576, ‘Hasan’; Daremi H/2721, ‘Saheeh’; Mishkat- Albani H/578, Ch: 4,
Salat; Sanad ‘jayid’. but Albani opined lastly as ‘Za‘eef’ (Taraju‘a-t H/29).
[45] .
Bukhari H/6502, Ch: 81, To soften the heart, Para: 38, Politeness; Mishkat
H/2266, Ch: 9, Doas, Para: 1.
[56] .
Ibnu Majah H/1414; Bukhari H/917-19; Fathul Bari 2/462-63, Ch: 11, Jum‘ah,
Para: 26, Khutba on the pulpit.
[70] .
Muttafaq ‘Alaih, Mishkat H/702,1052; Abu Daud, Nasaii, Mishkat H/1066. There
have made understand comparative importance of salat in the mosque and house
and market. It is clear that the more virtues of 25 or 27 times is fixed for
salat in jama-‘at in the mosque only. Moreover the salat in the house is beekhr
than the salat in the market. Such as the salat in jama-‘at in the house or in
the market is better than the salat alone there. See Mir‘at. P. 2/409;
Tabarani, Bazzar, Saheeh At-Targheeb H/411-12; Mir‘at, commentary of H/1073,
3/510.
[72] .
Ahmad, Daremi, Tabarani, Mishkat H/1101, Para: 24, To straighten the rows;
Saheehul Jame‘ H/1839.
[85] .
Abu Daud H/574, Para: 56, ‘To conduct further jama-‘at in the same mosque’;
Tirmizi, Abu Daud, Mishkat H/1146, Para: 28.
[87] .
اَلْأَرْضُ كُلُّهَا مَسْجِدٌ إِلاَّ الْمَقْبَرَةَ وَالْحَمَّامَ Abu Daud, Tirmizi, Daremi, Mishkat H/737, Para: 7
‘Mosques and the places of salat’.
[89] .
وَمَن يَّبْتَغِ غَيْرَ الْإِسْلاَمِ دِينًا فَلَن يُّقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ A-le Imran 3/85;
Tawbah 9/17.
[90] .رُفِعَ الْقَلَمُ عَنْ ثَلاَثَةٍ : عَنِ النَّائِمِ حَتَّى يَسْتَيْقِظَ وَعَنِ الصَّبِيِّ حَتَّى يَحْتَلِمَ وَعَنِ الْمَجْنُونِ حَتَّى يَعْقِلَ Tirmizi, Abu Daud, Mishkat H/3287,
Ch: 13, Marriage, Para: 11, ‘khola‘ & Talaq’. Nayl. Ch: ‘Salat’ P. 2/23-24.
[92] .
Maidah 5/6, A‘raf 7/31, Muddaththir 74/4; Muslim, Mishkat H/2760, Ch: Business;
Abu Daud, Tirmizi, Daremi, Mishkat H/737,739, Para: 7.
[93] .
Fiqhus Sunnah 1/125; Nayl 2/136; Muttafaq ‘Alaih, Mishkat H/755, Ch: 4,
‘Salat’; Sura Noor 24/31; Abu Daud H/4104, Ch: Dress, Para: 34; Shamsul Haq
Azeemabadi, ‘Awnul Ma‘bood (Cairo: Maktaba ibnu Taiymiah, 3rd Edition
1407/1987) H/4086.
[95] .
فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَحَيْثُ مَا كُنْتُمْ فَوَلُّوْا وُجُوْهَكُمْ شَطْرَهُ Baqarah 2/144.
[96] .
Muttafaq ‘Alaih. 1st Hadeeth of Saheeh Bukhari & Mishkat.
The narrator is Umar ibnul khattab (R). The recitation of Niyat is
an innovation (Bid‘at) except the recitation loudly in Talbiah for Hajj &‘Umrah.
It is not known that the Prophet (sm) or Sahabis, Tabe‘iis or
the past Imams of Ahlus Sunnah have recited Niyat or
they have directed any one to recite it. Burhanuddeen Margheenani (511-593
A.H.), the Author of ‘Hidayah’ the famous book of Hanafi fiqh
and some other scholars of next time has opined that the recitation ofNiyat with
determination is ‘good’. The text as follows: النية هى الإرادة والشرط أن يعلم بقلبه أيّ صلاة يصلي، أما الذكر باللسان فلا معتبر به ويحسن لاجتماع عزيمته- ‘Niyatmeans Determination. But condition is that
the Musalli will determine by his heart which salat he
will perform. Recitation of Niyat has no validity, but it is
‘good’ to unify the determination (that is the determination with recitation)’.
=Hidayah (Deoband, India 1416 A.H.), 1/96, Ch: ‘The conditions of salat’.
Famous Hanafi scholars
like Molla Ali Qari, Ibnul Humam, Abdul Hai lacknawi have called it as Bid‘at (See
Mirqat (Delhi, N.D) 1/40-41; Hidayah (Deoband) 1/96, F,N. 13). With other
countries among most of the Muslims in the Indian sub-continent, the recitation
of Niyat by saying ‘Nawaitu un Usallia’ is in
vogue, which has no basis in Shari‘ah.While from the beginning to
the end of salat is well-restricted by the revelation (wahi) of
Allah. There is no room for Rai & Qias (i.
e. Analogy & Deduction) in it. So the recitation of Niyat is
not a good thing, but an innovation in Shari‘ah, which must be
given up. In fact, many men are fared of salat for bearing
extra trouble of memorizing and reciting the Arabic Niyat. So there
is most probability of salat that will be nul & void, if
he recites the Niyat with error. Rather who compel a musalli to
recite the Niyat, they give verdict (Fatwa) that
who will recite sura Fatiha in salat behind
the imam, his mouth should be filled with soil or should be bitten with stone.
(see the book namely ‘The salat of a Hanafi in the light of saheeh hadeeth’
p.p. 13-14 by Mufti Abdul Quddoos and Mufti Syed Nazrul Islam.) This Hadeeth is Za‘eef (Albani,
Irwaul ghaleel H/503). Rather there is clear direction of the prophet (sm) to
read sura Fatiha in every salat.
[98] .
A‘raf 7/26; Muslim, Mishkat H/5108, Ch: 25, Good manners, Para: 20, ‘Anger
& pride’; Tirmizi, Mishkat, H/4350 Ch: 22, Dress; Ahmad, Nasaii, Tirmizi,
Mishkat H/4337.
[109] . Muslim, Mishkat H/1410, Ch: 45, Sermon
& Salat of the Jum‘ah; Ibnu Majah H/2821-22, Ch: Jihad, Para: 22.
[113] . Abu Daud, Tirmizi, Mishkat H/312 Ch:
3, Cleanness. Para:1, ‘Which makes the ozu as wajib’; Muslim, Mishkat, H/791
Ch: 4, ‘Salat’ Para:10 ‘Description of Salat’.
[114] . Muttafaq ‘Alaih, Mishkat H/822, Ch: 4,
‘Salat’ Para:12, ‘Reciting in salat’. Narrator Ubadah bin Samit (R). See all
other books of Hadeeth along with Kutub-i-Sittah.
[117] . Bukhari, Mishkat H/1248; Para: 34, ‘To
follow middle course in deeds’. Tabarani Kabeer, Saheehah H/323.
[118] . Muhammad bin Abdul Wahhab, ‘the Arkan
of Salat and Wajibat’. Adopted from Majmu‘a Rasa-il Fissalat’ (Darul
ifta, Riadh. 1405 A. H.) P. 78.
[122] . Bukhari H/732-35, 738; Ch: Azan. Para:
82, 83 & 85; Muslim H/868, Ch: Salat; Muslim H/904, 913; Ch: Salat.
[124] . Ibnu Majah H/897; Abu Daud H/850,
Tirmizi H/284; Nasaii H/1145; Mishkat, H/900, 901 Para: 14, ‘Sijdah & its
merit’; Nayl 3/129; Majmu‘a Rasa-il P. 78.
[126] . Abu Daud, Tirmizi, Mishkat H/312 Ch:
3, ‘Cleanness’ Para:1, ‘Which makes the ozu as wajib’; Abu Daud, Nasaii,
Tirmizi, Ibnu Majah, Mishkat H/950-51. Para:17, Doa in Tashahhud; Fiqhus
Sunnah P. 1/106.
[128] . Muttafaq ‘Alaih, Mishkat H/5862-63,
Ch: 29, Fazail & Shamail. Para: 6, Mi‘raj; Naylul Awtar 2/28.
[129] . (الوَقْتُ مَا بَيْنَ هَذَيْنِ الْوَقْتَيْنِ) Abu Daud H/393;
Tirmizi H/149; Do, Mishkat H/583; Muslim Mishkat H/582, Para:1, ‘The times of
salat’. Naylul Awtar 2/26.
[130] . سُئِلَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: أَىُّ الْأَعْمَالِ أَفْضَلُ ؟ قَالَ: الصَّلاَةُ لِأَوَّلِ وَقْتِهَا- Ahmad, Abu
Daud, Tirmizi, Mishkat H/607. Para: 2, ‘Salat in earlier’; Daraqutni H/956-57.
[131] . Abu Daud H/394, from Abu Mas‘ood
Ansari (R), Nayl. P. 2/75. In another hadeeth the Prophet (sm) Says, أَسْفِرُوا بِالْفَجْرِ فَإِنَّهُ أَعْظَمُ لِلْأَجْرِ ‘Do your Fajr Prayer in visible morning, because that is the
best time for earning virtue’. (Tirmizi, Abu Daud, Mishkat H/614). Sayed
Sabiq says, It means, to enter salat in ghalas and come out at isfar. That
is you do long your qira-’at till the Fajr be
visible and get yourself out after ending the salat, as the Prophet
(sm) used to do it (Abu Daud H/393). He recites in the Fajr Prayer
sixty to hundred verses. Or the meaning of Hadeeth would be that you would be
sure about the time of Fajr and don’t pray it on the basis of
assumption. (Tirmizi H/154, See commentary; Fiqhus Sunnah 1/80). Albani says
that, it means to begin salat of Fajr at the ghalas and
to come out after finishing it at the isfar’ (Irwa 1/287).
[132] . Muslim, Mishkat, H/581. Para:1, ‘The
times of salat’; Abu Daud, Tirmizi, Mishkat H/583. Imam Abu Yusuf &
Muhammad and Imam Abu Haneefah (Rh) in his one verdict have supported this time
of Zuhr, which is narrated in saheeh hadeeth (Hidayah
1/81. Ch:Salat, Para: ‘Times’).
[133] . Abu Daud, Tirmizi, Mishkat H/583; Nayl
2/34-35; Para: ‘the preferable and last time of ‘Asr.
Famous
four Imams and Abu Yusuf & Muhammad (Rh), the two renowned disciples of Abu
Haneefah (Rh) have supported this time. But Imam Abu Haneefah (Rh) in his
another verdict has supported the time of ‘Asr starts after
the shade of any object becomes two times of its own on the basis of Hadeeth,
‘cool down the Zuhr’. Because the furious sunray of the summer is
part of heat of the Hell’. (Hidayah 1/81).
The
cause was that ‘once in an expedition, when Belal (R) was about to give Iqamat for
the jama‘at of Zuhr after Azan,
the prophet (sm) said to him ‘cool down the Zuhr’. That means
‘delay sometime’. In another statement it was said that ‘cool down the salat.
Because the furious sunray of the summer is part of heat of the Hell’ (Tirmizi
from Abu Zar (R), H/157-58; Tuhfa H/158. Ch: Salat, Para: 119; Abu Daud
H/401-02).
In that
Hadeeth there are two things: (1) The time of journey was in the summer, where
the performing of Zuhr salat in heated open air on the desert
land was practically very difficult. But in resident in general weather or in a
mosque with roof, fan and AC how this direction is applicable? (2) It was the
summer season. But in winter season, when the sunray of the noon is delicious,
how will be the direction in that time? So how it would be proper to start ‘Asr
salatafter last time, being the shade two times of its own, by the plea of
a Hadeeth caused with a temporary problem of emergency, keeping aside the
preferable time of ‘Asr when the shade will be one to two
times of its own as the Saheeh Hadeeth narrated by ibnu Abbas and Jaber (R)?
But the simple meaning of that Hadeeth of Abu Zar (R) is that in the time of
temporary heated sunny day the Zuhr salat will perform delayed
sometime from its earliest time. Now if we consider the another verdict of Imam
Abu Haneefah (Rh) and show honour to the saheeh Hadeeth and to the verdicts of
famous three Imams and two honoured disciples of Imam Abu Haneefah (Rh) and
then if we consider the time of ‘Asr salat from
after the shade would be one time of its own, then the Muslim Ummah could be
united at least in this ground.
[136] . Muslim H/1562 (681/311) Ch: 5,
Mosques, Para: 55, To say due salats, from Abu Qatadah; Fiqhus Sunnah 1/79.
[137] . Bukhari, Mishkat H/590-91, Para-2, To
say salat earlier; Ahmad, Tirmizi, Ibnu Majah, Mishkat H/611; Fiqhus Sunnah,
Para: Time of Zuhr. 1/76.
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