15.1 CHAPTER: CONDITIONS OF THE PRAYER
To leave the garment over the shoulders without securing it is disliked during prayer as is tying it under the shoulder which exposes it. Covering the whole face or the nose and mouth, rolling up and adjusting one’s sleeves and tying a string around the waist like a friar’s knot are also disliked.
The author explains the actions that are disliked whilst one is praying.
First: To leave the garment over the shoulders without securing it is disliked. This is because it is prone to fall off and expose the body while in prayer. However, if one end is wrapped around the opposite side, then it is fine.
Second: One wraps the lower torso and flings the end o f one side of the garment over one shoulder while leaving the other uncovered. This way of tying is called “idtiba ’, which is often done during Hajj and ‘Umrah whilst making tawaf. This too is prone to exposing the awrah. It is more secure if he can cover both shoulders while praying.
Third: To cover the face is disliked during prayer as this is the practice of the Jews whilst they worship. A Muslim should not do this unless he has good reason to do so.
Fourth: The Prophet(pbuh) forbade us to partially cover our faces, that is, the nose and mouth during prayer.(Reported by Abu Dawud (643), Ibn Majah (966) and Ibn Hibban (2353) and Ibn Khuzaymah (772) from the narration of Abu Hurairah who said, “The Prophet(pbuh) forbade that one drape his clothes over himself without securing it during the prayer and forbade the covering of the mouth.”) This was the practice of the fire-worshippers whilst they stood praying near the fire. We are forbidden to imitate them.
Fifth: One should not pre-occupy himself with adjusting and straightening his garment whilst in the prayer. This will inevitably cause distraction and hamper one’s concentration in the prayer. The Prophet(pbuh) said, “Do not adjust your hair or clothes.”(Reported by al-Bukhari (1/206), Muslim (2/52) from the narration of Abdullah ibn Abbas.)
Sixth: The tying of a string around the waist like the friar’s knot which was worn by the Christian clergy as a symbol of their faith. However, it is allowed for one to tie something not similar to it around the waist.This applies to men. As for women, they should not tie a string around their waist as wearing-tight fitting clothes is forbidden for them.
Vanity in dressing and other actions is forbidden.
What follows is an explanation o f matters related to clothing that are forbidden inside the prayer and outside of it.
“Vanity in dressing”: Vanity in one’s clothing during the prayer and outside of it brings forth arrogance and pride. As in the hadith, “Whoever drags his clothes in vanity, Allah will not look at him .”( Reported by al-Bukhari (7/5).(7/182) and Muslim (6/147) from the narration of Abdullah ibn Amr. ) To be humble in dressing is expected o f a Muslim as well as in his manner o f walking and all other aspects.
“And other actions”: I.e. vanity in other actions apart from dressing like in one’s haughty stride. Allah says: {And do not walk upon the earth exultantly. Indeed, you will never tear the earth [apart], and you will never reach the mountains in height.}(Al-Isra: 37) And Luqman tells his son: {And do not turn your cheek [in contempt] toward people and do not walk through the earth exultantly. Indeed, Allah does not like anyone self-deluded and boastful.}(Luqman: 18) And in another ayah: {Indeed, Allah does not like those who are self-deluding and boastful.}(Al-Nisa: 36)
And picture drawing and its use.
“And picture drawing”: Referring to pictures of living things that have a soul. This is absolutely forbidden as there is a semblance of creation which is the sole prerogative of Allah. This act leads to shirk.
“And its use”: It is forbidden to use garments that contain pictures of living things that have souls during the prayer or at other times. This is the case because if it is allowed, it might lead to lewd and vile pictures being portrayed on the garments. Curtains with these pictures should not be used for the Prophet(pbuh) grew angry when he saw it in his house and did not enter until it was ripped off and discarded.(Reported by al-Bukhari (3/83) (7/33,217), Muslim (6/158), Ahmad (6/246) and al-Nasa’i (2/67,68) (8/213) from the narration of Aishah.)
Use of such garments and cloth that contain pictures of living things that have souls is forbidden indefinitely. It is also forbidden to frame up and hang pictures for this indicates a reverence of sorts to the picture. Hence to wear a garment containing such whilst praying is worse. If it happens to be a picture of a crucifix, then the sin is even more as this would imply imitating the Christians.
This ruling remains the same regardless of the form, be it a carving, drawing or collage, pictures are forbidden in every form. The Prophet(pbuh) cursed the picture-maker (Reported by al-Bukhari (3/78) (7/79) and Ahmad (4/308,309) from the narration of Abu Juhayfah.)and made no exceptions saying, “The worst punishment meted out on the Day of Judgement will be to the one who tried recreating the creation of Allah.”(Reported by al-Bukhari (7/215), M uslim (6/161) from the narration of Abdullah ibn Umar. ) In a hadith qudsi it is said, “Verily Allah says, ‘Who is a worse tyrant than he who creates like what I create, then let him create a seed or barley grain.”’(Reported by al-Bukhari (7/215), Muslim (6/162) from the narration of Abu Hurairah.)
Picture making in all of its forms and mediums is haram. Those who argue regarding the permissibility of pictures that are transferred by light have derived an exception without evidence and proof. The Prophet in fact made a blanket prohibition on all types of pictures, saying, “All picture-makers shall end up in the Fire.”(Reported by Muslim (6/161-162), Ahmad (1/308) from the narration of Abdullah ibn Abbas. )
This is similar to the following hadith, “All innovation is wayward.”(Reported by Ahmad (4/126), Abu Dawud (4607), al-Tirmidhi (2672), Ibn Majah (42) from the narration o f al-Irbad ibn Sariyah. ) Some people say, “There is good innovation and not all innovations are wayward.” Their claim contradicts what the Prophet ^ has commanded. Similar to those who hold the view that some types o f pictures are permissible whereas the Prophet has said that all picture makers are in the Hellfire. Having mentioned this, one can resort to photo-taking if there is a pressing need to do so. Allah says: {Except that to which you are compelled.}(An’am: 119)If one will be deprived of something which is crucial for his well-being if his photo is not taken, then this amounts to being compelled. In the case of displaying the photo on the identity card or passport, for example, this is indeed inevitable and a necessity.
Clothes that are stitched with gold or dipped in gold are forbidden for use by men before it is completely transformed. Similarly, garments made predominantly of silk are also forbidden for men except if the silk in the garment does not appear to be the predominant material. Silk is also permissible for men to use in times of dire need, when afflicted with scabies or other illness, during combat, as embroidery, four-finger width o f stitching or less, as patching or as a border. Yellow garments and clothes dyed with saffron are disliked for men.
“Clothes that are stitched with gold or dipped in gold”: Such clothes are haram for men as are silk garments and garments blended with silk where it can be seen with the eyes to be of that material. Gold is haram for men; not just in clothing but also in jewellery such as gold rings etc. The Prophet(pbuh) said regarding gold and silk, “These are permissible for the females of my nation and forbidden for the males.”(Reported by Ahmad (4/394), al-Tirmidhi (1720), al-Nasa’i (8/161) from the narration of Abu Musa al-Ash’ari.)
“Before it is completely transformed”: When the garment is free of gold, it is permissible for use.
“Similarly, garments made predominantly o f silk are also forbidden for men except if the silk in the garment does not appear to be the predominant material”: Only garments that are of pure silk or predominantly silk are haram. If it contains a negligible amount of silk that is unnoticeable or the silk is noticeable but it appears equal to the other material, it is permissible for use by men. The ruling is based upon what is predominant.
Silk is permissible in the following situations:
First: In times o f dire need, where he is compelled or has no other option but to wear it.
Second: If afflicted with scabies he is permitted to wear silk garments as silk is well known to help ease the itching caused by scabies. Its soft and smooth texture serves as therapeutic relief. Any other material will only exacerbate the scabies.
Third: Any other illness. If a doctor specifically prescribes the wearing of silk as a remedy for the ailment, it becomes permissible.
Fourth: When used during combat to prevent laceration caused by slinging the weapon. Displaying vanity during battle is recommended as it will frighten the enemy.
Fifth: When silk is sewn into a garment as embroidery, it is not considered as a garment made of silk.
Sixth: Garments that contain stripes with an accumulative length of the width of four fingers or less of silk stitching is permitted. For example, hem lining on sleeves and pockets.
“As patching”: Garments with silk patching work are permissible for use by Muslim men.
“Or as a border”: On condition that its accumulative length is less or equivalent to the width o f four fingers. This is based on the hadith, “Except stripes on the garment.” (Reported by al-Bukhari (7/216), Muslim (6/157), (8/212-213), Abu Dawud (4155) from the narration of Abu Talha.)
“Yellow garments”: That are dyed a bright yellow with usfur (a well-known plant) are disliked.
“And clothes dyed with saffron are disliked for men”: I.e. that are dyed using saffron. This is due to the prohibition by the Prophet(pbuh) of the use of saffron by men. (Reported by al-Bukhari (7/197), Muslim (6/155), Ahmad (3/187), al-Tirmidhi (2815) from the narration of Anas ibn Malik.)
Among the conditions are: staying free of najasah. He who physically carries a najasah , comes in contact with it or has stains of it upon his body and clothes cannot be pardoned of it so his prayer is invalid. If he puts a layer of clean earth upon ground that is stained with najasah or places a mat there to pray upon, then that prayer is disliked though valid.
“Among the conditions are: staying free of najasah”: This is from the conditions for prayer being accepted. The body, clothes and the place where one prays should be free of najasah. The evidence that clothes should be clean is derived from the action of the Prophet(pbuh). He removed his footwear while in prayer when he realised that it was stained with najasah.(Reported by Ahmad (3/20) and Abu Dawud (650) from the narration of Abu Sa’id al-Khudri.) Similarly when a female companion asked him(pbuh) what should be done when menstrual blood stains the clothes, he ordered her to wash the garment. (Reported by al-Bukhari (1/66) and Muslim (1/166) from the narration of Asma bint Abi Bakr.)
The evidence that the area where one performs his prayer should be clean is derived from the incident where a Bedouin urinated upon a section of the floor of the masjid, the Prophet(pbuh) ordered that water be poured over the urine.
The evidence that the body should be free of najasah whilst praying is derived from the command of the Prophet(pbuh) that one should perform istinja’ with water or istijmar with stones to remove urine and excretion.
“He who physically carries a najasah”‘. I.e. whilst praying. His prayer becomes null as a result. The only exception would be traces of najasah upon the body that are excusable in the din such as the remnants of najasah after istijmar that are around the area cleansed.
“Comes in contact with it or has stains o f it upon his body and clothes cannot be pardoned of it so his prayer is invalid”: I.e. if he comes into contact with it using his hands or feet, places his head upon it while prostrating or sits on it, then his prayer becomes invalid.
“If he puts a layer of clean earth upon ground that is stained with najasah or places a mat there to pray upon, then that prayer is disliked though valid”: The prayer is disliked because he chose an unclean place to perform his prayer. However, the prayer is still valid as there was no direct contact with the najasah.
If najasah is on one side of the carpeting in the prayer area but is not near where one prays, then his prayer is valid. This is provided that he did not step upon the stained area and spread it as he walked. Whoever notices the najasah only after finishing his prayer, then he need not repeat it. However, if he knew about the najasah but he forgot or was ignorant about it, then he must repeat his prayer.
“If najasah is on one side o f the carpeting in the prayer area but is not near where one prays, then his prayer is valid”: This is because he did not come directly into contact with the najasah.
“This is provided that he did not step upon the stained area and spread it as he walked”: In this case, his prayer becomes invalid as he has come into contact with the najasah.
“Whoever notices the najasah only after finishing his prayer, then he need not repeat it”: This is because the asl is that the prayer is valid. Since he prayed obliviously to the fact that there was najasah upon him, the prayer remains valid and it is assumed that he was stained by it only after the prayer.
“However, if he knew about the najasah but he forgot or was ignorant about it, then he must repeat his prayer”: Due to the confirmed fact that his clothes were stained with najasah whilst he prayed. Hence, he must repeat the prayer.(This is the view of the madhab of Imam Ahmad. See al-Insaf{ 1/486).)
The correct view though is that one need not repeat the prayer.(As mentioned in al-Insaf “This view is considered correct by most of the scholars of the later periods including Ibn Qudamah, al-Majd, Ibn Abdus in his Tadhkirah and Shaykh Taqi al-Din.”) This view is substantiated by the ayah: {“Our Lord, do not impose blame upon us if we have forgotten or erred.”}(Al-Baqarah: 286) And the hadith, “Verily Allah has pardoned for my nation the unknowing mistake, error done in forgetfulness and that which is forced upon a person.”(Reported by Ibn Majah (2045), Ibn Hibban (7219), al-Daraqutni (4/170-171), al-Bayhaqi(7/356) and al-Hakim (2/198) from the narration of Abdullah ibn ‘Abbas.) He has to wash it off for the next prayer. As for that which he already performed, it is valid.
If any of his bones are firmly attached to a najasah, then it is not a must that he remove it if it is detrimental to his well-being. Whatever falls off from the parts of his own body, it is tahir.
“If any of his bones are firmly attached to a najasah, then it is not a must that he remove it if it is detrimental to his well-being”: Sometimes a bone from an animal carcass for example is firmly attached to his bone or even a pig’s bone is implanted as is commonly practiced now during bone grafting and organ transplantation. In this scenario, if one is able to remove it, then it becomes mandatory on him to do so and replace it with something that is tahir. However, if he is unable to do so due to the perils involved, he can leave it attached to his body and pray whilst in this state. Allah says: {He has chosen you and has not placed upon you in the religion any difficulty}(Al-Hajj: 78)
“Whatever falls off from the parts of his own body, it is tahir”: Parts of his body like his hands, feet, teeth or hair. These are all tahir as human parts are always pure whether derived from a living person or a dead one. The Prophet(pbuh) said, “The believer is never impure.”(Reported by al-Bukhari (1/79-80), Muslim (1/194) from the narration of Abu Hurairah.)
Prayer performed at the graveyard is not valid as is prayer performed in the toilet, bathroom, camel pens, land that was acquired illegally and the roofs or terraces of these places. Facing these places is permissible. Obligatory prayer performed inside the Ka’bah or on its roof is not valid. Optional prayers performed within the Ka’bah are valid, facing one o f its supports.
It is forbidden to pray in the following places:
First: The graveyard. Praying here may give rise to shirk or associating partners with Allah. The Prophet(pbuh) said, “Do not take the graves as masjids,”(Reported by Muslim (2/67) from the narration of Jundub ibn ‘Abdullah al-Bajali.) This means they should not be prayed in as it can be said that where one prays is considered a masjid; be it a built structure or otherwise. The Prophet(pbuh) said, “The world has been made a place of worship for me and it is purified.”(Reported by al-Bukhari (1/91), (4/104) and Muslim (2/63) from the narration of jabir ibn Abdullah.) Prayer performed in the graveyard is invalid even if it only contains one grave.
Second: The toilet. This is the dwelling place o f the shaytan. Furthermore, a toilet is never free of najasah. Prayers performed in it are invalid. In fact any remembrance of Allah or recital of the Qur’an within its confines is not allowed.
Third: The bathroom. Where one takes his bath and where he relaxes. It is disliked to pray in it as it is an area where one exposes his private parts.
Fourth: The shed of the camels. The Prophet(pbuh) forbade us to pray within the shed where camels are kept.(Reported by Ahmad (4/288), Abu Dawud (184), al-Tirmidhi (81) from the hadith of Bara ibn Azib.)
Fifth: Stolen land. It is prohibited to pray therein as it is tantamount to using someone’s property without their permission.
Sixth: The roofs of the above-mentioned places. The rule applies to the places as well as the roof o f the buildings or if a building was built on stolen land. However, prayer is valid if it is prayed facing these buildings as long as it is performed outside the boundaries of the prohibited place.
Seventh: “Obligatory prayer performed inside the Ka’bah or on its roof is not valid”: Obligatory prayers are prohibited within the Ka’bah and its roof as Allah says: {So turn your face toward al-Masjid al-Haram.}(Al-Baqarah: 144) Whoever prays within the Ka’bah or upon its roof has not faced the Ka’bah as ordained by Allah in the above ayah. As for the optional (nafl) prayers, it is recommended to pray it within the Ka’bah as the Prophet(pbuh) prayed inside the Ka’bah during the year of the conquest of Makkah.(As related in the hadith reported by al-Bukhari (1/109,110 and 126), Muslim (4/95) and Ahmad (2/33,55) from the narration of Ibn ‘Umar.)
And among the conditions are: facing the qiblah. A prayer is invalid if one does not do so unless he is unable to or if he is a traveller praying an optional prayer whilst riding an animal. He should face the qiblah when he commences the performance of his prayer and the traveller on foot should do likewise in addition to facing the qiblah whilst bowing and prostrating. Those in close proximity to the Ka’bah should face it properly whilst those far away should face towards its direction.
“And among the conditions are: facing the qiblah”: This is one of the criterion for the validity of the prayer. Allah says: {So turn your face toward al-Masjid al-Haram. And wherever you [believers] are, turn your faces toward it [in prayer].}(Al-Baqarah: 144) Hence, facing the qiblah is mandatory if one is able and has the strength to do so.
“A prayer is invalid if one does not do so”: When one is unable to face the qiblah like a prisoner who does not know its direction, then he prays in his chosen direction. Allah says: {So fear Allah as much as you are able.}(Al-Taghabun: 16) And the ayah: {And to Allah belongs the east and the west. So wherever you [might] turn, there is the Face of Allah.}(Al-Baqarah: 115)
“Unless he is unable to”: If a person is imprisoned or is pinned to a stake, he should pray to his level best and not leave off praying. Prayer is an obligation on man at all times; adverse conditions notwithstanding. However, the criteria for the prayer can be compromised if one is truly unable to fulfil it.
“If he is a traveller praying an optional prayer whilst riding an animal”: The criteria for the optional prayer are more lenient than for the obligatory prayer. It is permissible for a traveller to pray the nafl prayers facing other than the direction of the Ka’bah whilst riding an animal or travelling on foot. If he rides an animal, then he prays facing the direction of travel for the Prophet(pbuh) used to pray during the night on animal-back towards whatever direction it faced.(Reported by al-Bukhari (2/32, 55, 57) and Muslim (2/148, 150) from the narration of Abdullah ibn ‘Umar.) This leniency allows people to gain rewards easily.
“He should face the qiblah when he commences the performance o f his prayer”: The correct opinion is that he does not have to face the qiblah(See al-Mughni (2/98).) and can pray wherever the animal is headed regardless of which prayer he is performing. With reference to this exception, the one travelling on foot can likewise pray facing the direction that he takes in his journey.
“And the traveller on foot should do likewise in addition to facing the qiblah whilst bowing and prostrating”: Doing these actions facing the qiblah should not be a hassle for the traveller on foot. However, the correct view is that this is not necessary.(See al-Mughni (2/99).)
“Those in close proximity to the Ka’bah should face it properly whilst those far away should face towards its direction”: It is a criteria for those who can see the Ka’bah to face it exactly, that is in the centre of Masjid al-Haram. As for those who are outside the masjid and cannot see the Ka’bah, it is sufficient for them to face in its direction for the Prophet(pbuh) said, “Whatever that is between the east and west is qiblah.”(Reported by al-Tirmidhi (342 and 343) and Ibn Majah (1011) from the narration of Abu Hurairah.) This was the privilege given to the people of Madinah and those o f their ilk.
Similarly, those living in far flung countries need only face the direction of the Ka’bah. This is from the mercy of Allah. Allah says: {So turn your face toward al-Masjid al-Haram .}(Al-Baqarah: 144) Which refers to the direction of the Ka’bah.
By Shaykh Salih ibn Fawzan al-Fawzan
Comments
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.