Law: For a ‘Baandi’ (i.e. slave-girl),
her entire stomach, back and both sides, and the area between her naval up to
below the knees is regarded as ‘Awrat’. If a ‘Khunsa Mushkil’ is a slave then
the ruling is also the same. [Durr-e-Mukhtar vol.1 pg.271]
Law: If a Baandi was performing her
Namaaz with her hair uncovered and her master freed her in the midst of Namaaz,
then if through ‘Amal
e Qaleel’ in other
words she performs a trivial movement, such as by covering the head with one
hand, the Namaaz will be valid, otherwise not. This applies whether she had
knowledge of being freed or not. However, if she did not have any such thing available
(nearby) with which she could cover her head, the Namaaz will be regarded as
being valid. [Durr-e-Mukhtar
vol.1 pg.271; Alamgiri vol.1 pg.55]
Law: If less than quarter of any limb
(i.e. part of the body) which is Fard to be covered is exposed during Namaaz,
the Namaaz will be valid; and if a quarter was exposed and one covered it
immediately, then in this case, the Namaaz will also be valid. However, if it remained
exposed for the duration of one ‘Rukn’, i.e. the amount of time it takes to say
‘Subhaan’Allah’ thrice, or if it was exposed intentionally, even though it was covered
immediately thereafter, the Namaaz will be regarded as being invalid (in both
cases). [Alamgiri
vol.1 pg.55; Raddul Muhtar vol.1 pg.273]
Law: If when commencing Namaaz, i.e.
at the time of saying ‘Allahu
Akbar’, one fourth
of a limb was uncovered then the Namaaz has actually not even commenced. [Raddul Muhtar vol.1
pg.273]
Law: If small portions of few parts
(limbs) are exposed, whereby each part that is exposed is actually less than a
fourth of that limb, but if all of them were combined, it would be equal to one
fourth of the smallest limb that is uncovered then in this case, the Namaaz is not
valid. For example, a ninth of a females ear is exposed and a ninth of her shin
is exposed then both combined will definitely addup to more than a quarter of
the ear area, so in this case the Namaaz will be regarded as being invalid. [Alamgiri vol.1 pg.55,
Raddul Muhtar vol.1 pg.274]
Law: The ‘Awrat-e-Ghaleeza’ (‘Major Private areas to
be concealed’) refers to
the parts of the body such as the anus and other private parts and the areas
adjoining, whereas the rest of the limbs are called ‘Awrat-e- Khafeefa’ (‘minor areas to be concealed’). The ruling in regards to all of
them is the same, i.e. they all need to be covered. The issue of it being a
major area that needs to be concealed or a minor area actually refers to the
prohibition of looking. In other words, to look towards the parts classified,
as ‘Ghaleeza’
is Haraam
(totally forbidden) at a greater degree, such as when one sees someone with his
knees exposed, he should caution him with gentleness. If he persists, then do
not bicker with him. However, if he is exposing his thigh, then he should be
cautioned firmly, and if he persists, do not beat him. However, if a female
exposes the area, which is regarded as ‘Ghaleeza’ then the one who has the power or right to
reprimand her, such as her father or the (Muslim) Ruler, then he should
reprimand her. [Raddul
Muhtar vol.1 pg. 274]
Law: In the case of the ‘Satr’, i.e. covering the body, it is
not necessary that only your eyes do not fall upon that area; so if someone is
wearing only a long kurta and his collar area is open, and if one peers into
his collar area, he will be able to see other parts, then in this case the
Namaaz will be valid, even though it is Makruhe- Tahreemi to look there without
a valid reason. [Durr-e-Mukhtar
vol.1 pg.274; Alamgiri vol.1 pg.54]
Law: For ‘Satr’ to be Fard from others, means
that the body cannot be seen from all over the place, so (Allah Forbid), if
some mischievous person bent and looked at the limbs from underneath, then the
Namaaz will not become invalid. [Alamgiri vol.1 pg.54]
Law: The limbs that need to be concealed
for men and those which are regarded as the ‘Awrat’ are nine, and Allama Ibrahim Halabi, Allama
Shaami and Allama Tahtawi etc. have mentioned eight of which are:
1. The penis, including all its
parts i.e. the head, the perch and the foreskin.
2. Testes, both these are
regarded as one part. If one fourth of only one is exposed, it will not
invalidate the Namaaz.
3. The anus, in other words the
area of excretion of faeces.
4&5. Each buttock is regarded
as a separate part that needs to be covered
6&7. Each thigh is regarded
as a separate part that needs to be covered. The entire area from the groin to
the knee is regarded as the thigh. The knee is also included in this and is not
counted here as a separate part, so if the knee becomes exposed or if both
knees are exposed, then it will still not invalidate the Namaaz, as both combined
will still not be equal to quarter of one thigh.
8. From below the naval up to the
base of the penis, and in its direction, the rear and the both sides together
are regarded here as one ‘Awrat’ (i.e. part which must be concealed). Aala
Hazrat, the Great Mujad’did of the Century presented research proving the area between
the anus and the testes is also a separate ‘Awrat’ (i.e. part which must be
concealed). He counted and presented the rulings in regards to the above
mentioned in the form of four couplets:
ستر عورت بمرد نہ عضو است از
تہِ ناف تاتہ زانو
ہر چہ ربعش بقدرر کن کشود یا
کشودی دمے نماز مجو
ذکر و انثيين و حلقہ پس دوسرین
ہر فخذ بہ زانوئے او
ظاہرا فصل انثيين و دبر باقی زیر ناف از ہر سو
Law: For free women, with the
exception of the five parts, which have already been explained, the entire body
is regarded as ‘Awrat’
and this
consists of thirty parts. If one fourth of any of these parts is exposed, the
ruling in regards to Namaaz is as mentioned above. Those parts are:
1. The head, i.e. from
the top of the forehead up to the beginning of the neck and from ear to the
other ear, in other words on the area which usually has hair growth.
2. The hair that hangs
(from the head).
3&4. Both ears.
5. The neck. The throat
is also included in this.
6&7. Both
shoulders.
8&9. Both arms,
which include both elbows.
10&11. Both wrists,
in other words from below the elbow up to the wrist joint.
12. The Chest, in other
words from under the neck right up to under the extreme ends of the breasts.
13&14. The backs of
both hands.
15&16. Both
breasts, if they are properly formed (raised). If they are not yet full or if
they are only slightly raised, where it does not look like a separate part,
then it will be regarded as part of the chest, and will not be counted as a
separate part. Even in the first instance, the space in-between both breasts will
be counted as part of the chest, and will not be regarded as a separate part.
17. The stomach, which
is from the end of the chest as mentioned, up to the end of the naval area,
meaning that the naval is also included as part of the stomach area.
18. The Back, in other
words, the area behind the chest, which is in line with the chest, up to the
waist.
19. The area that is
between both shoulders. This is the area from under the armpit, up to the
extreme end of the chest, and the space, which is on both sides. Its frontal
section falls within the chest area and its rear falls within the shoulders or
back. After this, the area, which is on both sides, up to the waist, its
frontal area, is part of the stomach area and its rear is part of the back.
20&21. Both
buttocks.
22&23. The vagina
and the anus.
24& 25. Both
thighs. The knees are included in this.
26. The pelvic area and
that which is in line with it, below the naval, and the area parallel to it
towards the back, altogether are regarded as one ‘Awrat’.
27&28. Both shins
including the ankles.
29/30. Both soles of
the feet; Some Ulama have also mentioned that the back of the hands and the
soles are not counted within the ‘Awrat’, i.e. they do not need to be
concealed.
Law: Even though the face of a female
is not regarded as ‘Awrat’ (i.e. part that must be concealed) but due to the
risk of temptation it is disallowed (i.e. disapproved) to open the face in the
presence of strange males. Similarly, it is impermissible for a non-Mahram to look
towards her face and to touch her face is disallowed to a greater degree. [Durr-e-Mukhtar vol.1
pg.274] (Detail in this regard is discussed in Volume 16 of Bahaar-e-Shariat).
Law: If a person has no other clothing
to cover his nakedness with, except for a silk garment, then he should use the
same fabric as ‘Satr’, and he may perform his Namaaz in it as well. However, if
other clothing is available, it is Haraam for males to wear silk clothing, and
Namaaz in such clothing is Makruh-e-Tahreemi. [Durre- Mukhtar & Raddul Muhtar vol.1
pg.275]
Law: If a naked person covers his entire
body completely including his head, with one full sheet and performs his Namaaz
in this state, the Namaaz will not be valid. However, if he removes his head
from under the sheet, the Namaaz will be valid. [Raddul Muhtar vol.1
pg.275]
Law: If a person has no clothing available
to him, he should sit and perform his Namaaz, be it during the day or night, be
it inside a house or outside on an open field. One should either sit like one
sits in Namaaz. A male will sit in the manner wherein males sit in Namaaz and a
female, in the manner of females; or one may sit with the legs stretched out
and the hand covering the ‘Awrat-e-Ghaleeza’ and this is preferred. In place of
Ruku and Sujood, one should just gesture, and (in this case) this gesturing is
more virtuous for such a person than making the actual Ruku or Sujood. (In such
a situation) To sit and read the Namaaz is greater than standing and reading
the Namaaz, even if one has to make gestures in Qiyaam for Ruku and Sujood, or
if one makes Ruku or Sujood. [Durr-e-Mukhtar & Raddul Muhtar vol.1
pg.275]
Law: If such a person was performing
his Namaaz naked, and someone loaned some clothes, or made its use lawful for
him, then the Namaaz will be invalidated. He will have to wear the clothing and
then repeat the Namaaz from the beginning. [Durr-e-Mukhtar & Raddul Muhtar vol.1
pg.276]
Law: If someone promised to give him
some clothing, he should wait until the very last time (of that Namaaz), and if
he sees that the Namaaz will not be done on time, then he should perform his Namaaz
without clothing. [Raddul
Muhtar vol.1 pg.276]
Law: If someone else has some clothing
with him and there is a predominant likelihood that by asking him, he will give
it to you, then in this case it is Waajib to ask for the clothes. [Raddul Muhtar vol.1
pg.276]
Law: If one is able to get the
clothing for cash, and he has more than the ‘Haajat-e-Asliyah’ (i.e. that which is required for
his absolute necessities). However, if the one selling is asking for an amount,
which is not more than the estimated price of those who have estimated it, then
in such a case it is Waajib to purchase it. [Raddul Muhtar vol.1 pg.276]. Similarly, if he agrees to sell
the clothing on credit, it is still Waajib to purchase it.
Law: If he has such clothing, which is
completely impure then he should not wear it in Namaaz. However, if one fourth
of it is pure then it is Waajib upon him to wear it for Namaaz. For him to
perform his Namaaz naked is impermissible. All this only applies when one does
not have any such thing with which the clothing can be cleansed and purified,
or which will allow its impurity to become less than the amount of the
preventative impurity. If not, it will be Waajib to purify the clothing or
reduce the amount of impurity. [Durr-e-Mukhtar vol.1 pg.276]
Law: If a few people are naked, each
should read his Namaaz individually, far away from one another and if they
performed Jama’at, the Imam should stand in the middle. [Alamgiri vol.1 pg.55]
Law: If a naked person finds a grass-mat
or some bedding, he should use it to cover himself. He should not perform his
Namaaz naked in this case. Similarly, if he is able to cover himself with grass
or leaves etc., he should do so. [Alamgiri vol.1 pg.55]
Law: If one does not have sufficient clothing
for the entire Satr but the clothing is only sufficient for Satr of some parts,
then to cover with this is Waajib. One should actually use this material to
cover the ‘Awrat-e-Ghaleeza’, i.e. the frontal and rear private parts. If the material
is only enough to cover one of the private parts, then one should be covered. [Durr-e-Mukhtar vol.1
pg.277]
Law: There is no need for one who has
performed his Namaaz in such a dire circumstance, to repeat the Namaaz after he
has acquired clothing. The Namaaz will be regarded as being valid. [Durr-e-Mukhtar vol.1
pg.277]
Law: If one is not able to get clothing
for the Satr or something to purify impure clothing because of some act of the
servants (i.e. creation) then in such a case he should perform the Namaaz. Thereafter,
(whenever he obtains it) he should repeat the Namaaz. [Durr-e-Mukhtar vol.1
pg.277]
Third Pre-Requisite:
Istiqbaal-E-Qibla – Facing the Direction of the Qibla
Istiqbaal-e-Qibla means to face
the direction of the Qibla, i.e. the Holy Kaaba. Almighty Allah says
سَیَقُوۡلُ السُّفَہَآءُ مِنَ النَّاسِ مَا
وَلّٰىہُمْ عَنۡ قِبْلَتِہِمُ الَّتِیۡ کَانُوۡا عَلَیۡہَا ؕ قُلۡ لِّلہِ
الْمَشْرِقُ وَالْمَغْرِبُ ؕ یَہۡدِیۡ مَنۡ یَّشَآءُ اِلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ
﴿۱۴۲﴾
‘Now the fools amid the
people will say; who turned the Muslims away from the Qibla, on which they
were? (O Prophet) You say; The East and the West belong to Allah. He guides
upon the straight path whomsoever He Wills’ [Surah Baqarah, Verse 142] –
Huzoor صلی اللہ تعالی علیہ وسلم performed Namaaz facing the direction of Bait-ul-Muqaddas
for sixteen or seventeen months, but the Beloved Rasool صلی اللہ تعالی علیہ وسلم wished that the Kaaba should be the Qibla. It was on
this, that the following verse of the Holy Qur’an was revealed:
وَمَا جَعَلْنَا الْقِبْلَۃَ الَّتِیۡ کُنۡتَ
عَلَیۡہَاۤ اِلَّا لِنَعْلَمَ مَنۡ یَّتَّبِعُ الرَّسُوۡلَ مِمَّنۡ یَّنۡقَلِبُ
عَلٰی عَقِبَیۡہِ ؕ وَ اِنۡ کَانَتْ لَکَبِیۡرَۃً اِلَّا عَلَی الَّذِیۡنَ ہَدَی
اللہُ ؕ وَمَا کَانَ اللہُ لِیُضِیۡعَ اِیۡمَانَکُمْ ؕ اِنَّ اللہَ بِالنَّاسِ
لَرَءُوۡفٌ رَّحِیۡمٌ ﴿۱۴۳﴾قَدْ نَرٰی تَقَلُّبَ وَجْہِکَ فِی السَّمَآءِ ۚ
فَلَنُوَ لِّیَنَّکَ قِبْلَۃً تَرْضٰىہَا ۪ فَوَلِّ وَجْہَکَ شَطْرَ الْمَسْجِدِ
الْحَرَامِ ؕ وَحَیۡثُ مَا کُنۡتُمْ فَوَلُّوۡا وُجُوۡہَکُمْ شَطْرَہٗ ؕ وَ اِنَّ
الَّذِیۡنَ اُوْتُوا الْکِتٰبَ لَیَعْلَمُوۡنَ اَنَّہُ الْحَقُّ مِنۡ رَّبِّہِمْ ؕ
وَمَا اللہُ بِغَافِلٍ عَمَّا یَعْمَلُوۡنَ ﴿۱۴۴﴾
‘And (O Beloved) the
Qibla on which you were before, we only set it for this reason, so that it may
become obvious, who follows (obeys) the Rasool, and who turns back on their
heels. And undoubtedly, this was a difficult (adjustment), except for those
guided by Allah. And it is not (in) the Magnificence of Allah, to allow your
Imaan (Faith) to be ineffectual.’ [Surah Baqarah, Verse 143]
‘We are seeing you
constantly turning your face towards the skies, so surely We will turn you
towards the Qibla which holds your pleasure. Now, turn your face towards the
Masjid-e-Haraam (The Sacred and Sanctified Mosque) immediately. And O Muslims!
Wherever you are, turn your faces towards it as well. And those who were given
the Book, definitely know, that this is the Truth from their Rub, and Allah is
not unaware of their deeds.’ [Surah Baqarah, Verse 144]
Law: Namaaz is performed for Allah
alone and Sajdah (prostration) is for Allah alone, and not for the Kaaba. If
(Allah Forbid) someone makes Sajdah for the Kaaba, then he has committed an
act, which is Haraam (i.e. totally forbidden) and ‘Gunah-e-Kabeera’ (i.e. a major sin). If he did
this with intention of worshipping the Kaaba, then he is regarded as a blatant
kaafir (unbeliever), as it is kufr (infidelity) to worship other than Allah.
[Durr-e-Mukhtar vol.1 pg.286; Ifadaat-e- Razviyah]
Law: The Istiqbaal-e-Qibla is general,
in the sense of facing the actual Kaaba-e-Muazzamah, as is in the case of the
people of Makkah Mukarramah, or for others, to face the direction of the Kaaba.
[Durre-Mukhtar
vol.1 pg.286]. In other
words, the research is carried out by the one who is able to specially investigate
the actual direction of the Kaaba, even if the Kaaba is covered. As is in the
case of the houses in Makkah, where one stands on the rooftop of the house, he is
able to see the Kaaba, then in this case, it is Fard to direct the face to the
actual Kaaba, and the direction alone without investigation will not be
sufficient. As for those who are not able, to research or establish this, even
if they are in Makkah Mukarramah, then for such a person to face the direction
of the Kaaba is sufficient. [Ifadaat-e-Razviyah]
Law: If one reads Namaaz inside the
Holy Kaaba, he may read in whichever direction he wishes. Even if Namaaz is
performed in the Roof of the Kaaba, the Namaaz will be valid, but to climb on
the roof of the Kaaba is ‘Mumnoo’ (disallowed/disapproved). [Ghuniya etc]
Law: If he only directed his face
towards the ‘Hateem-e-Kaaba’, whereby the Kaaba Muazzamah does not fall in
front of it, then in this case the Namaaz will not be valid. [Ghuniya]
Law: To face the direction of the Holy
Kaaba means that some portion of the surface of the face is in the direction of
the Kaaba. Hence, if one is somewhat deflected from the Qibla direction, but some
part of the face is facing the direction of the Kaaba; the Namaaz will be
valid. The fixed angle stipulated in this regard is 45 degrees, so if the
deflection is more than 45 degrees from the direction of the Kaaba, the
Istiqbaal-e-Qibla will not be valid and the Namaaz will be invalid. For
example, و- ب is a
straight line and ہ-ج is perpendicular
to it. Suppose that the Kaaba is at the point ج If the right
angles و-ہ-ج and ج-ہ-ب are intersected by lines ر- ہ and ہ-ح then these right angles will be intersected to form two
45 degree angles each, because a right angle is 90 degrees. Now, if a person is
standing at point ہ and is directly facing ج then he is
in line with Kaaba, i.e. he is facing the actual direction of the Kaaba. If he
is orientated towards ر or ح then in this case, he will be regarded as facing the
Kaaba as long as he is within ر ج or ح ج . However,
if he exceeds the point ر orientated towards و or if he
exceeds ح orientated towards ب at any degree,
he has deviated from the direction of Kaaba and his Namaaz is thus invalid.
[Ifadaat-e-Razviyah, Durr-e-Mukhtar vol.1 pg.286]
Law: Qibla is not the name of the structure
(building) of the Kaaba, but the space within which it (the Kaaba) is situated.
The entire space within the vicinity of it, from the seventh earth right up to
the Arsh, is Qibla. Now, if the building (of the Kaaba) is removed from its place
and put somewhere else and someone performed his Namaaz facing the building
where ever it may have been moved to, his Namaaz will not be valid. If the Holy
Kaaba had gone for the Ziyaarat (visiting and taking the blessings) of any Wali
Allah and one performs his Namaaz facing the space that is the Qibla, his
Namaaz will be valid (as the Structure of the Kaaba is not the name of Qibla but
Qibla is that space and the Kaaba is erected within its confines). Similarly,
if one performed his Namaaz on a mountain or in the depths of a well, whilst
facing the direction of the Qibla his Namaaz is valid, because his direction
was that of that space which is Qibla, i.e. the area and vicinity of Qibla, even
though one did not face the structure (of the Kaaba). [Raddul Muhtar vol.1
pg.290]
Law: One who is incapable and helpless
in regards to facing the Qibla, i.e. of making Istiqbaal-e-Qibla, such as in
the case of being ill to the extent where he does not have the energy to face
the direction of Qibla, and there is no one else there who can direct him towards
Qibla; or in the case where he is in the possession of personal valuable or if
he has been entrusted by some other person to safeguard some valuables, and he knows
for sure that if he faces the Qibla it will be stolen; or if he is floating on
a ships plank and he knows that by changing direction to face Qibla he will
sink; or if he is riding a disobedient animal which will not allow him to
dismount, or if he dismounts, he will not be able to re-mount it again without
the help of someone; or if he is an old person and will not be able to mount
the animal himself, and there is also no one available to assist him to mount
it, then in all the above mentioned situations, one should perform ones Namaaz
in whichever direction one is able to, and there is also no need to repeat such
Namaaz. However, if one has the ability to halt the animal, he should try to do
so, and if he is able to direct his face towards Qibla, he should attempt to do
this as well. If even this is not possible, he should perform his Namaaz
however, he is able to. If there is a risk of him losing sight of the travel
group if he stops, then in this case as well, there is no need to halt the
animal (i.e. conveyance). In such a situation, one may perform Namaaz whilst in
motion. [Raddul Muhtar vol.1 pg.290]
Law: If one is performing his Namaaz
on a ship which is already sailing, he should face the direction of Qibla when
performing Takbeer-e-Tahreema (i.e. saying Allahu Akbar to commence Namaaz),
and he too should change direction as the ships changes course, even if he may
be performing a Nafil Namaaz. [Ghuniya pg.223]
Law: If a Musal’li has in possession
valuables, and he is sure that they will be stolen if he faces the Qibla, then
in such a situation, if he is able to find a person to guard his valuables,
even if it means paying him the ‘Ujrat Mithl’, i.e. the current general wage,
he should do so, and to face Qibla is Fard (in this case). [Raddul Muhtar vol.1
pg.290]
This ruling applies if the amount
being demanded in payment is surplus to his fundamental necessary requirements,
i.e. ‘Haajat-e-Asliyah’, or if the person guarding the valuables agrees to
being paid later.
If the person is demanding cash
payment for this duty and one does not have sufficient cash, or if one does have
cash but it is not surplus to his Haajat-e-Asliyah, or if the person is
demanding more than the current general wage, then there is no need to secure
the services of such a person, for this purpose. One may perform his Namaaz as
he can. [Ifadaat-e-Razviyah]
Law: If a person has been captured or
imprisoned and his captors do not allow him the privilege of facing the Qibla,
he may perform his Namaaz in whichever direction he can. Then, if he gets the
time to perform it within the fixed time of that Salaah or even afterwards, he
should repeat it. [Raddul Muhtar vol.1 pg.290]
Law: If a person is at such a place where
he is not able to establish the direction of Qibla, as he is not able to locate
any indication in regards to Qibla direction, or if there is no Muslim there
who is able to show him the Qibla direction, or if there is no Masjid or
Mehraab etc. at such a location, or if the sun, moon or stars have not as yet appeared,
or even if they have appeared, he does not possess the relevant knowledge to
establish Qibla by way of them, then the ruling in regards to such a person is
that he should practice ‘Taharri’[1],
i.e. he should deliberate in regards to the direction of Qibla, and he should
face that direction which his heart firmly settles on as being the direction of
Qibla. [General Books]
[1]
Taharri refers to a decision based on deliberation and
positive intuition. When it becomes complicated to determine the truth of a
matter in any situation, then one should deliberate in this regard and act
based on one’s positive intuition to determine the truth. This deliberation is
called Taharri. It is only permissible to practice Taharri when there is no
other evidence to substantiate the reality. It is not permissible to practice
Taharri if there is evidence present. More detail in this regard can be found
in Bahaar e Shariat Volume 17.
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