Fiqh-ul-'Ibaadat (The Fiqh Of Worship)

Fiqh-ul-'Ibaadat (The Fiqh Of Worship) (Class by Sister Eman al Obaid on Tuesday, 20 th November 2012) Shurut As-Salaat (Continuation) Ahkaam Waqt As-Salaat (Ruling on the Prayer Times) http://alhudasisters.files.wordpress.com/2011/08/fiqh3.pdf - Page 59 1. The one who forgot to pray the (obligatory) prayer until the (specific) time for it has ended and then he remembers it, he needs to pray directly any time when he remembers it. It is not allowed for him to delay it (further). 1

For example: If a person forgot to pray Salaat ad-dhuhr until its (prescribed) time got over and the time of Salaat al- Asr has started and then he remembers it, then he needs to pray his Dhuhr prayer immediately (straight away) any time as soon as he remembers it even if the time for Asr has started. In Ramadan, sometimes when a person reaches the masjid the Isha prayer must have got over and the Taraweeh prayer must have already started. So when he hasn t prayed Salaat al- Isha, he might be confused that whether he should first pray his Isha prayer alone and then join the imam for the Taraweeh prayer. According to the scholars, it is permissible for him to pray with them in congregation but with the intention of praying Salaat al- Isha (not Taraweeh) and when the Imam says the salaam, he should stand up and complete his Isha prayer. After completing his Isha prayer he can join the congregation for the Taraweeh prayer. Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: If a Muslim comes to the mosque and finds the congregation praying Taraweeh, and he has not prayed Isha, should he pray with them with the intention of praying Isha? He replied: There is nothing wrong with him praying with them with the intention of praying Isha, according to the more correct of the two scholarly opinions. When the imam says the salaam, he should stand up and complete his prayer. End quote from Majmoo Fataawa al-shaykh Ibn Baaz (12/181). Reference: http://www.islamqa.info/en/ref/79136/taraweeh Sometimes when a person reaches the masjid the imam must have started praying the Asr prayer and he realizes that he hasn t prayed his Dhuhr prayer. In this case he can join the congregation, but with the intention of praying his Dhuhr prayer and after completing it he can pray his Asr prayer. It is important for a person to first pray his (obligatory) prayer that he has missed. So if a person forgot to pray any (obligatory) prayer, he needs to pray it immediately/directly as soon as he remembers it. 2

2. The one who slept off until the time of the obligatory prayer got over, he needs to pray when (as soon as) he wakes up. He should not make this easy on himself and not delay his prayer until that time such that he prays even the next day. For example: Sometimes if a person has over slept until the (specific) time for Dhuhr prayer got over and the time of Asr prayer has started, then as soon as he wakes up from his sleep, he needs to offer his Dhuhr prayer first and then offer his Asr prayer. One cannot sleep intentionally during the specific time of prayers in order to make it easy on himself and consider it an excuse for missing his prayer (especially the Fajr prayer) or delaying it until the next day. It is not allowed for a person to miss or delay his obligatory prayers without a valid reason. Hadith: It was narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: Whoever forgets a prayer let him offer it as soon as he remembers, for there is no expiation for it other than that. [Narrated by al-bukhaari (572) and Muslim (684); Muslim narrated an additional phrase: or sleeps and misses it ] Muslim also narrated (684): If one of you sleeps and misses a prayer, or forgets it, let him offer the prayer when he remembers, for Allaah says and perform As Salaah (Iqaamat as Salaah) for My remembrance [Ta- Ha 20:14]. Reference: http://www.islamqa.com/en/ref/111783/how%20should%20missed%20prayers%2 0be%20made%20up 3

So if a person missed his obligatory prayer for a reason, such as forgetting or falling asleep (by chance/unintentionally), then there is no sin on him in these cases, but he has to make it up as soon as he remembers it or when he wakes up. If a person missed his (obligatory) prayer with no valid excuse; rather he has ignored it until the time for it has ended due to his laziness and carelessness, then he is sinning and so it is not valid for him to make it up, rather he has to repent for it. Imagine!!! Can a woman who didn t wear hijab while going out in the morning make it up later in the evening by wearing it at home? No!. It is not valid for her to make it up rather she has to repent for it. Likewise, if one had missed/delayed his prayer out of negligence, then it is not allowed for him/her to make it up, rather he/she should repent for it. 3. It is not permissible for one to delay the (obligatory) prayer until the end of its time even if he is traveling by plane. He should offer the prayer (in the plane) to the best of his ability and he cannot delay the prayer until he misses its (specific) time. So if the time for any (obligatory) prayer comes and the plane is continuing its journey, and if one fears that the time for the prayer may end before it lands in an airport, then he can offer his prayer in the plane without delaying it, because of the command to offer the prayers on time to the best of one s ability. Don t stop yourself from praying in the flight or delay your prayer until the flight lands thinking that people around you might stare at you. Remember that it is not a valid reason to delay/miss the prayer. One should pray in the flight to the best of his/her ability. For example: If a person who is travelling by flight knows that his flight will be reaching the destination after the time of Salat Al-Fajr ends, then he should make wudhu and offer the Fajr prayer (also the 2 rak ah sunnah prayer before it) in the flight without delaying it. If the prayer which falls due can be 4

shortened and joined with another prayer, such as Salat Ad-Dhuhr with Salat Al- Asr or Salaat Al-Maghrib with Salat Al-Isha, then he can estimate the time and pray these prayers in the flight by combining and shortening them. Ash-Sharat-As-Saabi : Sitr Al- Awrah [The Seventh Condition: Covering the Awrah (ie; the part of a person s body that must be covered from public view)] http://alhudasisters.files.wordpress.com/2011/08/fiqh3.pdf - Page 60 5

1. A man should cover his awrah when praying. And it (ie; his awrah) is: From the navel to the knees (minimum). He can also cover more than this so that the garment which he has worn covers his shoulders (ie; he can wear a shirt or something like that). It is better to adorn oneself completely and wear the best of one s clothes (ie; clean clothes) when praying. Allah (Subhanahu wa Ta ala) says: O Children of Adam! Take your adornment (by wearing your clean clothes), while praying. [Surat Al-A raaf, 7:31] In this verse, Allah commands His servants that they should take their adornments in every prayer. And (hence) this should be also done (ie; adorn oneself completely) apart from just covering the awrah. The Prophet (peace and blessings of Allah be upon him) said: Let none of you pray in one garment with nothing on his shoulders. [Narrated by Abu Hurayrah (may Allah be pleased with him); Recorded by Bukhari and Muslim/Agreed upon] If a person is going to meet someone or a VIP, he won t go and meet him/her without a shirt or a clean garment. Actually the one who is going to offer his prayer is going to have a meeting with Allah (Subhanahu wa Ta ala) and so he should be more aware to purify himself (ie; to make wudhu), wear the best of his garments which are clean and perfumed (women can use perfume only when she is praying at home and not at the masjid) and to adorn/beautify himself completely. A person should not think that he/she can wear any garment while praying. He/she should avoid praying (especially the Fajr prayer) in his/her night dress or any other garments that are unclean. A man who prays in one garment, with part of it being on his shoulders, this would suffice him. The idea that there should be something on the shoulders is not because the shoulders are awrah, rather it is so that the clothing may be complete. It is mustahabb (recommended) to do so as 6

an adornment and out of respect for the prayer and the fact that he is standing before his Lord (may He be glorified and exalted). It is not mentioned here that the head cover which men wear is a part of the adornments. Wearing it may be in certain cultures. However, there is no proof that it is mandatory. 2. The woman should cover all her body parts when praying except for the face and hands. But she [ie; who covers her face (with a face veil/niqaab) and wears gloves] can cover her face and hands if she is praying in a place where there are (non-mahram) men around her. So the entire body of a woman is 'awrah except for her face and hands. She should not wear any tight clothes or a thin (see-through) garment that shows the shape of her body parts/ awrah when praying, rather she should wear a loose garment which is thick and covers/conceals her body parts/ awrah. If a woman is praying in a place where there are non-mahram men around her, then she can cover all her body parts including the face and hands, though it is not required for her to cover the face and hands when praying at home or in places where there are no non-mahram men around her. For example: Sometimes when a woman is praying in a plane or in the Masjid Al-Haram (Makkah) there may be non-mahram men around her who can see her when praying, then in this case she can cover her face and hands. Ash-Sharat Ath-Thaamin: Istiqbaal Al-Qiblah (The Eighth Condition: Facing the Qiblah) 7

The Qiblah is (facing) the direction of the Ka bah. It is called Qiblah because people who are praying are facing it. Allah (Subhanahu wa Ta ala) says: So turn your face towards the direction of al-masjid al-haram. And wherever you [believers] are, turn your faces toward it [in prayer]. [Surat Al- Baqarah, 2:144] Qiblah is from Qablah which means front. 8

Ahkaam Istiqbaal al-qiblah (Rulings on facing the Qiblah) 1. The one who prays in the Masjid Al-Haram (Makkah) should face the Ka bah. 2. The one who prays far away from the Ka bah should face towards its direction, because he may not be able to face the same (ie; the Ka bah) itself. Therefore the Prophet (sallallahu alayhi wa sallam) said: Whatever is between the east and the west is qiblah. [Narrated by Abu Hurayrah (radhiyallahu anhu), Recorded by At- Tirmidhi and Ibn Majah, Classed as saheeh by al-albaani] 3. It is not obligatory upon a traveler who is travelling in a plane, car or ship to face the (direction) of the Ka bah (Qiblah) if he is praying the Voluntary (Naafilah/Sunnah) prayers (for e.g. 2 rak ah before Salat Al-Fajr, Salat Al- Witr/Tahajjud, Salat Ad-dhuha etc.). He can consider whatever direction he is facing as his Qiblah. But with regard to obligatory (fardh) prayers, it is essential for a traveler who is travelling in a plane/ship/car to seek and find the direction of the Ka bah/qiblah and pray towards its direction. 9

If a person is in the Masjid Al-Haram (Makkah) he should face the Ka bah/qiblah directly but if he is in places far away from Ka bah, then he needs to seek and find its (general) direction and pray facing towards it (ie; the direction of the Qiblah) as he is not able to pray facing it headon. A person who is far away from Masjid Al-Haram/Ka bah needs to estimate the direction of the Qiblah (Ka bah) by using the means that are available to determine it. The direction of the Qiblah varies according to the geographical position of a country in relation to Makkah/Ka bah. So for some people the Qiblah may be in the east or the west, or it may be in the north or the south. It is very difficult to find the direction of the Ka bah/qiblah and to pray facing if a person is travelling in a plane. If he/she is travelling on land by car, bus etc. then it is easier for him/her to find the direction of the Qiblah. The direction of the Ka bah or all the Qiblah is reaching till Al-Bayt Al- Ma mur. Al-Bayt Al-Ma mur is in the seventh Heaven and it is parallel to the Ka bah. It is visited every day by seventy thousand angels who will not come back to visit it again. The angels worship Allah in Al-Bayt Al-Ma mur and perform Tawaf around it just as the people of the earth perform Tawaf around the Ka bah. If seventy thousand angels visit Al-Bayt Al-Ma mur every day only once, then imagine the huge number of angels!!! SubhanAllah!!! So if a traveler wants to offer the obligatory (fardh) prayers in a plane, then he should estimate or seek and find the direction of the Qiblah through any means and offer the prayers facing towards its direction (for e.g. he can ask the flight attendants to help him/her in finding the direction of the Qiblah if he is in a plane where the direction of the Qiblah is not shown). He should do his best to figure out the direction of the Qiblah and pray facing towards it. If a traveler in a plane wants to offer a voluntary/sunnah (naafilah) prayer, then he may pray in whatever direction he is facing and he does not have to face the Qiblah, because it is proven that the Prophet 10

(sallallahu alayhi wa sallam) used to pray on his camel no matter what direction it was facing, when he was travelling. This makes it easier for a traveler to offer his voluntary/sunnah prayers while travelling. Ash-Sharat At-Taasi : An-Niyyah (The Ninth Condition: The Intention) http://alhudasisters.files.wordpress.com/2011/08/fiqh3.pdf - Page 61 And the intention/niyyah here (means): Intention for Salah/ prayer in the heart (only). The one who has to pray should make the intention (niyyah) in his heart that he wants to pray Dhuhr or Asr or any other prayers when he wants to do it (means when he wants to offer that specific prayer). The place of intention/niyyah is the heart and it is not allowed to utter it (verbally) as it is a bid ah (innovation). The Prophet (sallallahu alayhi wa sallam) said: Actions are 11

but by intentions and each person will have but that which he intended. [Narrated by Umar ibn al-khattaab (radhiyallahu anhu), Recorded by Bukhaari and Muslim] Niyyah/intention is the action of the heart. It is the decision that a person makes in his heart to do an action. So when a person is going to offer any prayers either fardh (obligatory prayers) or sunnah/naafilah (voluntary prayers) he should make intention in his heart that he wants to pray that specific prayer. It is very easy to for one to utter the niyyah but to make the niyyah in the heart is actually a kind of training for the heart. When a person makes niyyah in his heart he will be more conscious or aware of what he is doing, why he is doing or for whom he is doing. Imagine a person who wants to go home and eat his lunch saying: I am going home, I am eating my lunch. - It doesn t make sense and it is sheer foolishness. Likewise it doesn t make sense when a person utters the niyyah/intention (in words) when he wants to offer the prayers or to do any other acts of worship. A person should not make uttering the intention (in words) as a habit rather he should make the intention in his heart and be conscious or aware of what he is doing. Deeds are not accepted unless it is accompanied by the right intention and making niyyah (intention) for offering the prayers is very important because it is one of the conditions of the prayers. Ahkaam An-Niyyah (Rulings on (making) the Intention) 12

1. It is not allowed to break/cut (cancel) the niyyah during the prayer. So the one who has intended to break/cut his prayer has broken/cancelled his prayer. And so he should start praying from the beginning. If a person makes intention in his heart to offer the prayer and he starts praying it, then he should not make intention to cut/cancel his prayer whilst he is offering it because the moment he decides to break/cancel that prayer in his heart, his prayer is broken/cancelled or it becomes invalid. In this case, he should exit from his prayer without (saying) salaam and start praying it from the beginning. One should be aware that he should not intend (in his heart) to break/cancel his prayer or any other acts of worship while doing it as it becomes cancelled or invalid. 2. It is not permissible for the one who is praying a voluntary (nafilah/sunnah) prayer to change (his intention from praying a voluntary prayer) to an obligatory (fardh) prayer while he is in the prayer (ie; within/in the middle of his voluntary prayer). For example: If a person said Takbeer (ie; Allahu Akbar) with the intention of offering two rak ahs of Tahiyyat al-masjid (or any other voluntary prayers), and then he wants to change his intention from praying the Tahiyyat al-masjid to Fajr prayer (or any other obligatory prayers) while he is in the prayer, it is not allowed for him to change his intention from praying the Tahiyyat al-masjid (ie; voluntary prayer) to the Fajr prayer (ie; obligatory prayer) as it is not valid. It is not permissible to change the intention from praying a voluntary (sunnah/nafilah) prayer to an obligatory (fardh) prayer while offering the prayer (ie; within/in the middle of the voluntary prayer). 13

3. If the one who has started praying an obligatory (fardh) prayer alone/individually came to know that the obligatory prayer (which he is praying) is going to be offered in congregation, then it is permissible for him to change his intention from (praying) the obligatory prayer to a voluntary prayer (while he is in the prayer) and complete the rak ah. Then he can make tasleem/salaam and pray (the obligatory prayer) with the congregation. For example: A sister came to the markaz (ie; our lovely Markaz al Huda, Jumeirah ) at the time of Maghrib prayer and she started offering her Maghrib prayer alone. Then when she was in her first rak ah (or the second rak ah), she could hear that the other sisters at the markaz are going to offer the Maghrib prayer in congregation with the teacher (Imam). Now she can change her intention from praying the Maghrib prayer to a Voluntary prayer (while in her prayer) and complete it (ie; the 2 rak ah) with salaam and then join the congregation to offer her Maghrib prayer. It is permissible to change the intention from praying an obligatory (fardh) prayer to a voluntary (sunnah/nafilah) prayer while offering the prayer (ie; within/in the middle of the obligatory prayer). Remember >>> And Allah knows best 14