Jurisprudence Made Easy
Dialogue on prayer (2)
While we were still on the subject of prayer, in this part two of the
dialogue, I wanted to test my memory as to the information I had
acquired.
So, before my father resumed the talk, I asked him if I could say isha
prayer by doing two rukus only.
- No, didn’t I tell you it is a four-ruku prayer.
* The reason why I asked is that I saw you once perform it as
such.
- On that occasion, were we on a journey?
* Yes.
- It is true. The reason being that there is a concession for the
believers, in that when they are on a journey, they are required to do
only two rukus, i.e. qasr prayer of the four-raka’ prayers of dhuhr,
asr, and isha prayers, provided that certain requirements are met.
These are:
1. The distance covered by any trip, from the home of the mukallaf,
must be at least forty four kilometres, be it one way or return.
* What is the point of calculating the distance?
- If you satisfy what is generally accepted as travel, the point
starts from the last building on the periphery of the town you live
in.
2. The continuity of the purpose of travel, i.e. if you change your
mind and abort your journey, say half way, you should perform your
prayer in full. That is, if the distance covered in both directions was
less than forty four kilometres. If, however, the distance of the
outgoing journey and the return one was more than the stipulated
minimum, you should say your prayer qasr.
3. The aim behind the travel must be legitimate, i.e. not aiming at
committing a haraam act, such as stealing, or the travel was
unauthorized, as in the case of a wife embarking on a trip without the
permission of her husband. Travel for fun, such as going on a hunting
expedition, does not yield qasr prayer.
4. Travellers who do not intend to stop at their home town, those who
do not intend to stay a minimum of ten days, and those who remain
undecided as to the length of their stay for a period of thirty days
qualify for qasr prayer.
* And if a) The intention to stay in one’s home town ten days and
over, b) intention to stay for ten days in the destination, and c) they
remain undecided for thirty days?
- The people in the first two examples should say their prayer in full
(tamam). For the undecided, they should say tamam prayer after the
thirtieth day for the duration of their stay thereafter.
5. If someone’s job involves travel, such as a driver, or their work
entails frequent travel, they should say their prayer in full.
* What about, say, a businessman, a student, or an employee who live
in a town, more than twenty two kilometres away from their respective
place of work or university, and need to cover that distance, more or
less, on daily basis?
- They must say their prayer in full (tamam).
6. Those who have no permanent abode, such as roving tourist, should
say their prayer in full.
* If, during the journey, it was time for prayer, yet I did not say
prayer there and then, until I returned to my hometown, what sort of
prayer should I say?
- You should say your prayer in full.
* And if it was the other way round, i.e. I was in my hometown when
it was time for prayer but could not say it there and then, and set out
on a journey that qualifies for the minimum distance of forty four
kilometres?
- You should say your prayer qasr.
* Some times, I see a group of believers say prayer collectively.
- Yes, this is called congregational prayer (salatul jamaa’).
* How is it said?
- If there are two or more people, they can conduct congregational
prayer. The important requirement here is that the person who is going
to lead the prayer (imam) must fulfil certain conditions. Those taking
part in congregational prayer shall receive added thawab (reward from
God).
* Does this mean that conducting it is a mustahab act?
- Yes, particularly when the imam is a learned man. Also, the more
people were praying congregationally, the more thawab there will be for
them.
* You mentioned the qualifications that must be present in the
person who lead the prayer. What are they?
- He must be adult, sane, devout, just, and not rebellious against
the injunctions of God; he should also be of a legitimate birth, and
male, where the worshippers are male.
* What is the criterion of identifying a person with these qualities
so that I could pray behind them?
- Their appearance should suggest that.
* Are there any other conditions that the imam must meet?
- Yes, [It is imperative that he was not convicted according to the
Islamic penal code]. He must be able-bodied so that he can execute the
movements of prayer in full, especially when the person who is praying
behind him is able-bodied too. As far as the direction of the qiblah is
concerned, both the imam and the person praying behind him should be in
agreement as to its right direction. The person who is going to be led
in congregational prayer has to satisfy himself with the knowledge that
the prayer of the imam be in order. For example, if the person taking
part in congregational prayer knew for sure that the wudhu of the imam
was not in order because he unknowingly used water that was najis, it is
not permissible for them to pray behind the imam.
* How should I go about performing congregational prayer?
- If there were two of you, one should stand to the right, and
lightly behind, the one who leads the prayer. If, however, there are
more than two, the rest must stand behind the imam without a barrier
such as a wall separating them from the imam. The place where the
prayer is conducted should be even. The imam’s position should not be
higher than the position of those following him in prayer. The gap
between the imam and the rest of the congregation must not be great.
Nor should the gap separating the worshippers, standing side by side in
prayer.
* Can I say that the gap between the imam and each one of the rows
of worshippers be a meter or so?
- [Yes, approximately one meter]. To achieve linkage between the
imam and the rest of the congregation, it suffices that it be done
through one worshipper in any direction.
* And what else?
- The worshippers must follow the imam in what he says and does from
takiratul ihram to tasleem, i.e. they must not say or do anything before
him. The only difference is that the worshippers could choose not to
recite the two chapters, for the imam’s recitation makes up for
theirs.
* Suppose I was a bit late in joining the congregation. When can I
join in?
- You may join in while the imam is either in a standing position or
during a ruku. Should you join in during a ruku, you need not worry
about the recitation of the two chapters.
* If I happened to join in while the imam was uttering the tasbihat
in either the third or fourth ruku’?
- You should utter takbiratul ihram and recite the two chapters in a
low voice, and if there is not sufficient time for both the chapters, it
suffices to recite al-Fatiha.
* Suppose the congregation were conducting asr prayer, and I want to
say dhuhr. Would it still be all right if I join in?
- Yes, there are no restriction on joining congregational prayer,
irrespective of the form of difference between the prayer you intend to
say and that the congregation is engaged in. Matters such as the nature
of recitation (inaudible or audible), qasr and tamam prayers, and qadha’
or ada’ are overlooked.
* Can women conduct congregational prayer?
- Yes, it is permissible for women to join in congregational prayer
behind a male imam. A woman can also lead the prayer for other women.
However, when a woman leads the prayer for other woman, [she must not
stand ahead of them; rather she must stand in the same line].
When women take part in a congregational prayer with men, they must
occupy the rear lines, or to the side, but with a barrier, such as a
screen.
* I hear of another prayer called Juma (Friday) prayer. Is it
different from congregational prayer?
- Yes, it consists of two ruku, like subh prayer. However, where it
differs is that in Juma prayer the imam gives two sermons before the
performance of the prayer.
The minimum content of the first sermon is to praise Allah [in
Arabic]. He could remind the worshippers to be fearful of God. He,
then, should recite a short chapter from the Holy Qur’an. After that,
he should sit for a moment and stand for the second sermon to glorify
the Lord, and pray for God’s blessings to be with Mohammad (s.a.w.) and
his Pure Progeny (a.s.). It is advisable that he should ask God’s
forgiveness for the believers.
* Are there any conditions to be observed when Juma becomes
mandatory?
-. Yes, it should be held when the time for dhuhr prayer becomes due.
There must be five people present, including the imam, provided that the
imam meets the requirements for an imam of congregational prayer
(salatul jamaa’a) discussed earlier.
If Juma Prayer was held in a place, that satisfies the conditions of
holding it, by the Infallible Imam or his deputy, it is incumbent on all
men, living within a radius of approximately eleven kilometres, of that
town to attend it. Those who are exempt from attending are men who
cannot do so because of severe weather conditions, sickness, old age,
blindness, or because they are travelling.
If it was held by any other person, attending it does not become
compulsory; and it is permissible to perform dhuhr prayer instead.
If the worshipper performed Juma prayer, that satisfied the conditions,
there shall be no need for him to say dhuhr prayer, because Juma prayer
makes up for it.
There remain two important issues to which I must draw your
attention:
1. Juma prayer is wajib as a matter of choice, i.e. the mukallaf is
free to perform it or say dhuhr prayer. Here I must hasten to add that
performing Juma prayer is more preferable.
2. The distance between any two places where Juma prayer is held
should not be less than approximately 5.5 km.
* I have a question I wanted to ask for some time, but I feel
embarrassed to ask.
- Go ahead and ask, as there is no shame in asking about matters of
religion.
* Sometimes I miss out on saying some compulsory daily prayer for a
variety of reasons that could be due to forgetfulness, apathy, or
ignorance; at other times it has dawned on me that I did not say some
prayers properly. What should I do?
- You have to say them again with the niyya of qadha’. You should,
though, pay attention to the manner in which each prayer is said, i.e.
if you were supposed to carry out the recitation in an audible voice,
such as in the case of Subh, Maghrib, and Isha prayers, you should do
so; if the prayer you were saying was to make up for another one that
was qasr, you should execute it in kind.
* Do I have to wait for the corresponding times of every prayer I
missed out in order to say them on time?
- No, you can say any qadha’ prayer any time you want.
* Suppose I do not know how many prayers I missed. How many prayers
should I say?
- You have to compensate for those prayers you were sure you missed.
As for those prayers you were in doubt whether or not you missed, you
should ignore.
* Could you give me an example?
- If, for example, you were sure that you did not say Subh prayer for
a month, it becomes compulsory on you to perform it qadha’ for a month.
If, however, you were in doubt as to whether or not this was the case,
you need not worry, i.e. there will be no need to say compensatory
prayers.
If, however, you were sure that you did not say Subh prayer for some
time, yet you were undecided as to whether the period you missed out on
this prayer was one month or forty days, you should assume that it is
one month not forty days you should cater for.
* Is it incumbent on us to immediately make up for prayers we missed
out?
- No, delaying compensatory prayer can be tolerated, provided it is
not done out of indifference. However, I should advise that it is much
better if you say any prayer you missed on the same day, so that such
prayers do not accumulate and become a burden on you.
* Can I take you back to the first Dialogue on Prayer? You
mentioned to me a type of compulsory prayer. It is the one that should
be said by the son on behalf of his father, if the father did not
perform it in his lifetime.
- Yes, [it becomes incumbent on the eldest son to make amends for any
mandatory prayers] his father did not fulfil in his lifetime, provided
that the eldest son was not minor at the time of his father’s death, and
that he was not denied the inheritance of the father. The son, however,
could hire someone else to make up for the outstanding prayers.
* You also mentioned salatul ayaat. (prayer for signs or natural
phenomena)
- Yes, this prayer is mandatory on every mukallaf, except women who
are in haydh or nifas. Salatul ayaat must be held when there is an
eclipse of the sun or the moon, [earthquakes], any other natural
occurrence that happens in the sky, such as thunderbolt, or on earth,
such as landslide, provided that these phenomena cause most people to be
fearful and scared. This prayer could be said individually. During the
eclipse, however, it could be said collectively.
* What is the best time for holding salatul ayaat?
- At the start of the eclipse until the disc of either the sun or the
moon is fully seen again.
* And the rest?
- The prayers for other natural phenomena have no assigned time.
Prayers could be said at the times of the occurrence of the phenomena,
and throughout the duration thereof.
* What form does it take?
- It comprises two ruku’, each of which has five ruku’. After
sounding takbiratul ihram, you should recite al-Fatiha and another full
chapter and go for ruku (bowing), then back to the standing upright
posture. For the second time, you should recite al-Fatiha and another
chapter, then go for bowing and so on until you complete five ruku.
After the fifth ruku, you should go for the two sujoods, precisely as
you do in your daily prayer. Standing up for the second ruku, you
should do the same number of bowings as you did in the first ruku.
Having completed the tenth bowing, you have to perform the two sujoods,
then say tashahhud and tasleem.
* Suppose an eclipse of either the sun or the moon happened, yet I
did not know of it until it was over, do I still have to say salatul
ayaat?
- If the eclipse was complete, you have to say salatul ayaat qadha’.
If, however, it was partial, you need not say it.
* And if it was another natural phenomenon, such as earthquake?
- If the time of happening had passed and you did not say the prayer
for any reason, you need not say it qadha’.
* Do I have to say salatul ayaat for the eclipse wherever it takes
place?
- No, you have to say the prayer when the eclipse is visible in your
own country.
* You said to me that prayer is of two kinds, wajib and mustahab.
However, you have not given me any insight into mustahab prayer.
- O! there are many types of mustahab prayers. However, I will only
mention a few of them:
1. Salatul Lail (night prayer)
It is preferable to say it during the last third of night, closer to
the time of dawn. It consists of eight ruku’. It should be said in
two-ruku segments, in exactly the same way you say subh prayer. After
you have completed the eighth ruku’, you say shafi’ prayer of two ruku,
followed by watr which consists of one ruku. Thus, the total will be
eleven ruku’.
* Could you show me how watr prayer is performed?
- After takbiratul ihram, you should recite al-Fatiha followed by
al-Ikhlas, three times, an-Naas, and al-Falaq. You should, then, raise
your hands in supplication, which may include the following:
While supplication is being performed, it is mustahab to weep for fear
of God. You may ask forgiveness for forty of your fellow devout
Muslims, by their names. You may say, seventy times, “Astaghfirul Laha
Rabbi, wa Atoubu Ilaih: I seek God’s forgiveness and repent to Him”,
seven times, “Hatha Maqaamul ‘A’ithi Bika Minan Nar: This is the place
of your bondsman who seeks refuge with You from Hellfire”, three hundred
times, “Al Afu: Pardon me”. Having completed the supplication, you
should do ruku, sujood, tashahhud, and tasleem in the same way you go
about these acts in your daily prayer.
You may confine the prayer to shafi’ and watr, even the latter alone,
especially when there is not enough time.
* What is the merit of salatul lail?
- It has a great merit, for it was related from Imam Ja’far as-Sadiq
(a.s.) that he said, “In his will to Ali (a.s.), the Prophet (s.a.w.)
said to him, take to salatul lail, take to salatul lail, take to
salatul lail”. The Prophet (s.a.w.) was also quoted as saying,
“Performance of a two-ruku prayer at the middle of night is closer to my
heart than this world and all that is in it”.
2. Salatul Wahsha (The prayer of the first night of the burial of a
beloved one):
It consists of two ruku’. In the first ruku’, after suratul Fatiha,
Ayatul (verse of) Kursi could be recited [up to the words of The
Sublime, “Wahum Fiha Khalidoon: and they are in it (Fire) for
eternity”]. In the second ruku’, you may recite, after al-Fatiha,
suratul Qadr, ten times. On completion of tashahhud and tasleem, you
may say, (Allahuma Salli Ala Mohamdadiw Wa’ali Mohammad: May peace be
with Mohammad and his Pure Progeny; O Lord make the reward (of this
prayer) go to (the name of the deceased). There is, however, another
format of this prayer. You may consult jurisprudence books if you so
wish.
3. Salatul Ghufaila: An interlude between Maghrib and Isha prayers,
consisting of two ruku’. After al-Fatiha of the first ruku, you may
recite this verse, “Wathannouni Ith Thahaba Mughadhiban etc.: And Yunus,
when he went away in wrath, so he thought that We would not straighten
him, so he called out among afflictions: There is no god but Thou,
glory be to Thee; surely I am of those who make themselves to suffer
loss. So We responded to him and delivered him from the grief, and thus
do We deliver the believers “. (21/87,88).
In the second ruku’, after al-Fatiha, you may recite, (Wa indahu
mafatihul ghaib etc.: And with Him are the keys of the unseen treasure -
none know them but He; and He knows what is in the land and the sea; and
there falls not a leaf but He knows it, nor a grain in the darkness of
the earth, nor anything green nor dry but (it is all) in a clear book”.
(6/59).
You, then, raise your hands in supplication and say, (Allahumma Inni
As’aluka Bimafatihil Ghaybil Lati La Ya’lamuha, Illa Ant, An Tussaliya
Ala Mohammadinw Wa’ali Mohammad: O God! I ask You with the keys of the
unseen, that no one save You know, to bestow peace on Mohammad and his
Pure Progeny; then make your request. You carry on saying, “Allahumma
Anta Waliyyu Ni’mati, Wal Qadiru Ala Talibati, Ta’lamu Hajati,
Fa’asaluka Bihaqi Mohammadiw Wa’alihi Alaihi Wa Alaihimus Salam Lamma
Qadhaytaha Lee: O God! You are the Bestower of my boon; You alone are
capable of granting my wish; You know my need. So, I pray to You by
the right of Mohammad and his Pure Progeny, may peace be with them, to
answer my prayer and facilitate my need. You should then state
precisely what you want.
4. The Prayer at the Beginning of Each Month:
It consists of two ruku’. In the first ruku, after al-Fatiha, you
could recite surutut Tawhid thirty times. In the second, after
al-Fatiha, you may recite Al-Qadr thirty times. On completion of the
prayer, you may give something in alms.
5. Special Prayer to Facilitate Difficult Matters:
It comprises two ruku. Should you think that you are in dire straits,
say this prayer. In the first ruku’, you should read, after al-Fatiha
and al-Ikhlas, the first three verses of al-Fath, (Chapter No. 48),
thirty times. In the second ruku’, you should recite al-Fatiha,
al-Ikhlas, and al-Inshirah (Chapter No. 94)