Chapter 3: The
Pre-Requisites (Conditions) Of Salaah
* The First Condition (Tahaarat)
* The Second Condition (Satr-e-Awrat)
* The Third Condition (Istiqbaal-e-Qibla)
* Laws related to Tahar’ri
* The Fourth Condition (Time)
* The Fifth Condition (Niyyat)
* The Sixth Condition (Takbeer-e-Tahreema)
Note of Caution: In this issue, wherever it is
mentioned that, ‘The
Namaaz is valid’ or ‘The Namaaz will be
regarded as being done’ or ‘it
is permissible’, will mean
that the Fard (mandatory action) has been fulfilled. It will not mean that it
is correct and permissible, without any fault, exclusion or sin. In many instances,
it will be said that it is Makruh-e-Tahreemi and Tark-e-Waajib (omission of
Waajib) but it will still be mentioned that the Namaaz will be done. As this
issue is not being discussed in this chapter, it will be discussed in detail,
in the Chapter discussing the Makruh actions in Namaaz. Here, we are discussing
the ‘Shuroot’ (i.e. the pre-requisites or conditions of Namaaz), without which
the Namaaz will not be valid at all. There are six pre-requisites for the
validity of Namaaz|:
1. Tahaarat (Purification)
2. Satr-e-Awrat (Covering of the
essential parts of the body)
3. Istiqbaal-e-Qibla (to Face the
Direction of the Holy Kaaba)
4. Waqt (Time)
5. Niyyat (Intention)
6. Tahreema (To proclaim the
Allahu Akbar to commence Namaaz)
First Pre-Requisite: Tahaarat
– Purification
Tahaarat here refers to the body of
the ‘Musal’li’ (i.e. the one intending Namaaz) being ‘Paak’ (pure and free)
from any ‘Hadath-e-Akbar’ (major ritual impurity) or ‘Hadath-e-Asghar’ (minor
ritual impurity), and from ‘Najaasat-e-Haqiqiya’ (Visible impurity) which is regarded
as a preventative impurity[1].
In addition, his clothing and the
area on which he is performing his Namaaz should be pure and free from the
amount of Najaasat-e-Haqiqiya, which is in the category of being a preventative
impurity. Hadath-e-Akbar here refers to those ritual impurities, which make Ghusl
compulsory upon a person and Hadath-e-Akbar refers those things that nullify
the Wudu. The manner of purifying one’s self from these impurities have already
been discussed in the chapter on Wudu and Ghusl, and the manner of cleaning out
Najaasat-e- Haqiqiya has already been discussed in the chapter regarding cleansing
of impurities. These can be examined in the said chapters. The pre-requisite of
Namaaz is to cleanse one’s self of the impurities accordingly, because the
Namaaz will not be done at all. If performed without the purification, such as
if Najaasat-e-Ghaleeza (major impurity) pollutes the area more than the amount
of a dirham; or if Najaasat-e-Khafeefa (minor impurity) pollutes more than one
fourth of any part of a limb or clothing. These are regarded as preventative impurities.
If these (impurities) have polluted or soiled less than the amount, which
regarded as a preventative impurity, then to cleanse it is Sunnat. Rulings in
this regard have also been explained in the chapter on impurities.
Law: If a person assumed that, he was
not in the state of Wudu, but he still performed his Namaaz in this state, and
later it was ascertained that he was actually not without Wudu, then in such a case
the Namaaz has not been done. [Durr-e-Mukhtar vol.1 pg.292]
Law: If the Musal’li has on him such
an item that when he moves, it causes it to move as well, then if that item is
polluted with the preventative impurity, the Namaaz is impermissible. For
example, if one is wearing one end of a cloth (or shawl) etc. and performing
Namaaz, and the other end is
polluted by impurity, then if by his movement in Ruku, Sajdah, Qiyaam or Qu’ood,
there is movement up to the area of impurity, the Namaaz will not be done;
otherwise it will be done. Similarly, if whilst performing Namaaz, he has in
his lap a baby who does not have the ability to grip on with his own strength.
However, is only secure because he (the Musal’li) is holding him, then in this
case, if the child’s body or clothing is polluted by an preventative impurity,
the Namaaz will not be done, as he (the Musal’li) is the one carrying the
child. However, if the child is able to secure himself with his own strength,
and is not dependent on being held by him (the Musal’li), then the Namaaz will
be done, because now he will not be classified as carrying the child. However,
it is not without any defect to perform Namaaz in this manner, without a valid
reason, even if there is no impurity on the body or clothing of the child. [Durr-e-Mukhtar vol.1
pg.269; Alamgiri vol.1 pg.56; Raza]
Law: If there is impurity (visible)
which is less than the preventative impurity, it is still regarded as being
Makruh. If Najaasat-e-Ghaleeza is equivalent to the amount of a dirham, it is
Makruh-e-Tahreemi, and if it is less than this, then it is Khilaaf-e-Sunnat
(i.e. contrary to the Sunnah). [Durr-e-Mukhtar, Alamgiri vol.1 pg.54]
Law: If the roof, tent or canopy (over
the head) is Najis (polluted by impurity) and if it touches the head of the
Musal’li when he stands then in this case the Namaaz will not be done. [Raddul Muhtar vol.1 pg.269]
Law: In other words if the impure area
equivalent to the (amount of) preventative impurity touches his head for the
time it takes to complete that act. [Raza]
Law: If his clothing or body becomes
impure according to the amount of the preventative impurity and there is a gap
(interval) of 3 tasbeehs[2],
the Namaaz will not be done. If his clothing were impure at the time of Namaaz
commencing or if he commenced whilst having something impure in his possession
and only removed it (the impurity) after proclaiming the Allahu Akbar then the
Namaaz has not even convened. [Raddul Muhtar]
Law: If the body of the Musal’li is
touching the body of a ‘Junub’ (one in need of Ghusl) or the body of a
menstruating female, or a female bleeding after childbirth, or if they kept
their head on his lap, then the Namaaz will still be valid. [Durr-e-Mukhtar vol.1
pg.269]
Law: If a najis (impure) pigeon sat on
the body of a Musal’li, his Namaaz will still be valid. [Bahr vol.1 pg.267]
Law: The meaning of the statement that
the area on which Namaaz is performed should be pure, actually means that the
area of ‘Sujood’ (i.e. prostration) and the area where the feet are placed,
should be pure (from impurity). It is not a condition for the entire place on which
one is performing Namaaz to be pure, for it to be valid. [Durre-Mukhtar vol.1
pg.270]
Law: If there is impurity beneath one
foot of the Musal’li, which is more than the amount of a dirham, the Namaaz
will not be valid. Similarly, if there is a small amount of impurity under each
foot, which if combined will be equal to the amount of one dirham, or if the
area under one foot is pure, but the area where he is to place his second foot
is impure, and he keeps that foot raised up (i.e. he does not place it there
but stands on one foot only), then in this case, the Namaaz will be regarded as
being valid. However, it is Makruh to read Namaaz by raising one foot without a
valid reason. [Durr-e-Mukhtar
vol.1 pg.270]
Law: If the forehead is placed on a pure
area and the nose is placed on an impure area, then in this case the Namaaz
will be valid as the nose is placed on an area, which is less than the amount
(size) of the dirham, without reason, this is Makruh. [Raddul Muhtar vol.1
pg.270]
Law: According to the proper Madhab,
if the hand or knees are placed on an impure area during Sajdah, the Namaaz
will not be valid. [Raddul
Muhtar vol.1 pg.270]. If the hand is placed on an impure area, and the Sajdah is performed on
the hand, then it is accepted unanimously with consensus (Bil Ijma) that the
Namaaz is invalid. [Durr-e-Mukhtar
vol.1 pg.270]
Law: If there is impurity under the
sleeve and one performed Sajdah on the same sleeve, the Namaaz will not be
valid. [Raddul
Muhtar vol.1 pg.270]. Even if the Najaasat (impurity) is not under the hand, but under the
empty area of a wide sleeve. In other words, the sleeve will not be regarded as
a separator or divider, even if it is thick, as it is regarded as being
accessory to the body. This is dissimilar to (the rule regarding) a thick
fabric, which when placed over an impure area, and Namaaz is read on it, and
the smell or colour (of the impurity) is not evident, the Namaaz will be done.
This is a thick cloth will be regarded a divider or separator between the
impurity and the Musal’li, as it is not regarded as an accessory to the body of
the Musal’li. Similarly, if an empty part or a wide sleeve touches an impure
area whilst in Sajdah, and neither the hand nor the forehead is on this area,
the Namaaz will be regarded as being valid. Even though the sleeve in this case
may be thin, as in this case the impurity is not connected (directly) with the
body of the Musal’li in any way. [Raza]
Law: If whilst performing Sajdah, the
‘Daaman’ (skirt of the clothing) touches an impure piece of ground, there is no
harm (to the Namaaz). [Raddul
Muhtar vol.1 pg.270]
Law: If one read Namaaz by placing
such a thin fabric on an impure piece of ground, which does not suffice to
cover the Satr (portions of the body which need to essentially be covered, i.e.
the nakedness of the body), in other words whatever is underneath it can be
seen, the Namaaz will not be valid. However, if one performed Namaaz on a piece
of glass under which there is impurity, even if it is clearly visible, Namaaz
will be still be valid. [Raddul Muhtar vol.1 pg.270]
Second Pre-Requisite:
Satr-E-Awrat – Covering the Nakedness of the Body
Satr-e-Awrat means to cover those
parts of the body, which are Fard to cover. Allah Almighty says
خُذُوْا زِیْنَتَکُمْ عِنْدَ کُلِّ مَسْجِدٍ
‘Adorn
yourself (Clothe yourself well), whenever you enter the Masjid’
[Surah 7,
Verse 31]
Almighty Allah says
وَلَا یُبْدِیْنَ زِیْنَتَھُنَّ اِلَّا مَا
ظَھَرَ مِنْھَا
‘And
they (females) should not reveal their beautification, except for that which is
normally noticeable’ [Surah 24,
Verse 31]
Hadith 1: Ibn Adi reported in Kaamil from
Ibn Umar رضی اللہ تعالٰی عنہما that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘When you pray your Namaaz then tie a waistcloth
and cover yourself with a sheet, and do not imitate the Jews.’
Hadith 2: Abu Dawud, Tirmizi, Haakim and
Ibn Khuzaima have reported from Umm ul Momineen Siddiqa رضی اﷲ تعالیٰ عنہا that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘Allah does not accept the Namaaz of a Baaligh
female, who prays without wearing a head covering.’
Hadith 3: Abu Dawud reports that Umm ul
Momineen Umm-e- Salma رضی اﷲ تعالیٰ
عنہا enquired,
‘Can a female pray her Namaaz without wearing pants, but by only wearing a
dress (cloak) and a head covering?’ He صلی اللہ تعالی علیہ وسلم said, ‘When the cloak is so full (i.e. long) that it chides
the back of the foot.’
Hadith 4: Darqutni reports from Umar bin
Shu’aib who reports from his father, from his grandfather, that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘From below the naval up to the knees is the
‘Awrah’ (nakedness which needs to be covered)’.
Hadith 5: Tirmizi reported from Abdullah ibn
Mas’ud رضی اﷲ تعالیٰ عنہ that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘Awrat is Awrat’ (i.e. a female is one that should be concealed), for when
she emerges shaitaan glances at her.’
Law: Satr-e-Awrat (i.e. covering of
the nakedness), meaning the essential parts of the body which must be covered
is Waajib, be it in Namaaz or outside Namaaz. This applies whether one is alone
or in the presence of others. It is even impermissible to reveal the nakedness
of the body when alone, without a valid reason. To cover the body, i.e. the ‘Satr’ is Fard, in the case of Namaaz
and whilst in the presence of others. This applies even if one is praying
Namaaz alone in a dark room. If one has sufficient amount of clothing to cover
the Satr and he still prayed the Namaaz naked, then it is unanimously agreed
that Namaaz is invalid. However, when a female is alone in the privacy of her
room, it is not Waajib for her to cover her entire body, but she must cover at
least from the naval to the knees. It is also Waajib for her to cover the
stomach and the back etc. when in the presence of those who are her ‘Mahaarim’[3].
If she is in the presence of a Ghair Mahram or for Namaaz, even if she is alone
in a dark room, it is Fard for her to cover the entire body, except for the
five parts, which will be explained further. It is also not allowed for a young
female to show her face in the presence of strange males. [Durr-e-Mukhtar, Raddul
Muhtar vol.1 pg.270-272]
Law: The use of such a thin fabric,
through which the body is visible, is not sufficient as ‘Satr’. If Namaaz was
performed in such clothing, it is not valid. [Alamgiri vol.1 pg.54] Similarly if the blackness of a
females hair is visible through the sheet (with which she is covering her head),
the Namaaz will not be done. [Raza]. Some people wear very thin Saaris (Thin
silken fabric used by females) and Tahbands (waistcloth) during Namaaz, which causes
the thigh to be visible. The Namaaz of such persons will not be valid. To wear
such clothing, which does not comply with the ‘Satr-e-Awrat’, is actually
Haraam, even when not in Namaaz.
Law: If one is wearing such thick
fabric, through which the body does not show, but it is worn so tight that the
shape of the body is evident, then Namaaz will be valid in such clothing, but
for someone to look towards those parts of the body is impermissible. [Raddul Muhtar]. To wear such clothing in the
presence of others is disapproved and not allowed, and this is disallowed to a
greater degree for females. This law should serve as a warning for those women
who wear such tight pants.
Law: For Namaaz, it is essential to have
pure clothing for the Satr (to cover the body). It should not be impure to the
extent where it prevents Namaaz. If one had the means of wearing pure clothing
but one read his Namaaz in impure clothing, the Namaaz will not be valid. [Alamgiri vol.1 pg.56]
Law: If according to a person’s own
knowledge the clothes were impure and he still performed Namaaz in it but later
realised that it was actually pure, then in this case the Namaaz is still
regarded as being invalid. [Durr-e-Mukhtar vol.1 pg. 292]
Law: If outside Namaaz, one wore some
impure clothing, there is no harm, even though pure clothing was available and
if there are no other clothes available for him to wear then in this case it is
Waajib for him to wear those. [Raddul Muhtar & Durr-e-Mukhtar vol.1
pg.170]. This only
applies in the case where the impurity on such clothing has dried up, and does
not have the ability of coming off from the clothing and polluting the body.
Otherwise, if it has not dried off and pure clothing is available, then to wear
such impure clothing in this case is absolutely disallowed, as it means one is
causing the body to become impure without any reason. [Raza]
Law: For a male, the ‘Awrat’ (i.e. parts
that require covering) are from below the waist up to below the knees. In other
words, to cover these areas is Fard. The naval is not included in this but the
knees are included. [Durr-e-Mukhtar,
Raddul Muhtar vol.1 pg.271]. Nowadays, people who wear the waistcloth or trousers in
such a manner that parts of the pelvis remain uncovered. If it is covered, by a
Kurta (long shirt) etc. in a way whereby the colour of the skin is not visible from
underneath it then it is fine; otherwise, it is Haraam, and if more than one
fourth of that area is left opened in Namaaz, the Namaaz will not be valid.
There are also some fearless people who reveal the knees and even the thighs etc.
in the presence of others. This is also Haraam and if one does this habitually,
he is regarded as a ‘Faasiq’ (open transgressor).
Law: The ‘Awrat’ for free women and
for one who is ‘Khunsa Mushkil’[4]
is the entire body, except for the face, the palms of the hands, and the soles
of the feet. The hair hanging from the head, the neck and the wrists are all
regarded as ‘Awrat’ (i.e. in other words to cover these parts is also Fard). [Durr-e-Mukhtar vol.1
pg.271]
Law: If a female wore such a thin head
covering for Namaaz, from beneath which the blackness of the hair is visible,
the Namaaz will not be valid, unless she covers it with something, which hides
the colour of the hair etc. [Alamgiri vol.1 pg.54]
[1]
Whenever the term preventative impurity is used here,
it refers to an amount of impurity, which prevents one from performing Namaaz.
In other words, Namaaz is not allowed in such a condition. This preventative
impurity is generally referred to as the amount of Najaasat, which is ‘Qadr
Maane’ this means the amount of impurity that prevents Salaah from taking place.
[2]
The gap or interval of 3 tasbeehs refers to the amount
of time in which one may say Subhaan’Allah thrice.
[3]
Mahaarim is plural of Mahram. Mahram is the guardian
of a female. It refers to that person with whom Shariah has forbidden her
marriage for always.
[4]
Khunsa Mushkil refers to one who is hermaphrodite, i.e.
bearing both male and female genatalia, and whose sex cannot be clearly
determined.
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