The Factors which Nullify the Prayer
Contents
- The Causes for Sujud Sahwi (Sajdah Sahw)
- The Sunah Abʿad (Main Sunnahs) of Prayer
- The Factors which Nullify the Prayer
- The Intention of Being an Imam is Compulsory
- The Conditions for Following an Imām
- The Forms of Following the Imām
- Note: Sunan Rawatib - The Sunnah salah Before and After the Fard salah
- The sunnah muakkadah (emphasized sunnah) consist of ten rak'ahs
- Other Superogatory Prayer (Shalat Nafilah)
- Commentary and Note
-
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Islamic Shariah, Theology and Jurisprudence
The Causes for Sujud Sahwi
(فصل) أسباب سجود السهو أربعة :الأول ترك بعض من أبعاض الصلاة أو بعض البعض ،
الثاني فعل مايبطل عمده ولايبطل سهوه إذا فعله ناسيا ، الثالث نقل ركن قولي إلى
غير محله ، الرابع إيقاع ركن فعلي مع احتمال الزيادة .
Chapter
The Causes for Sajdah Sahw[50] (Prostration of Forgetfulness)
are Four:
1. Leaving out some of the “sunan abʿaḍ” (main sunnah),
either completely or partly.51
2. To forgetfully do an action that would
nullify the prayer if it was done intentionally.52
3. To recite a verbal
integral of ṣalāh in an inappropriate place.53
4. To perform a physical
integral with the possibility of it being an extra integral.54
The Sunah Abʿad (Main Sunnahs) of Prayer
(فصل) أبعاض الصلاة سبعة : التشهد الأول وقعوده والصلاه على النبي صلى الله عليه
وسلم فيه ، والصلاه على الآل التشهد الأخير، والقنوت ،والصلاة على النبي صلى الله
علية وسلم وآله فيه.
Chapter
The Sunan Abʿaḍ55 (Main Sunnahs) of prayer are Seven:
1.
The recitation of the first tashahhud.56
2. The sitting therein (in the
first tashahhud).57
3. The recitation of shalawat upon Nabi therein
(in the first tashahhud).
4. The recitation of shalawat upon his family
in the final tashahhud.
5. The recitation of Qunut.
6. The
recitation of shalawat and salam upon Nabi (in Qunut).
7. The
recitation of ṣalāh and salām upon his family and his Companions therein (in
Qunut)
The Factors which Nullify the Prayer
(فصل) تبطل الصلاة بأربع عشرة خصلة : بالحدث وبوقوع النجاسة إن لم تلق حالا من
غير حمل ، وانكشاف العورة إن لم تستر حالا، والنطق بحرفين أو حرف مفهم عمدا ،
وبالمفطر عمدا ، والأكل الكثير ناسيا ،أوثلاث حركات متواليات ولو سهوا والوثبة
الفاحشة والضربة المفرطة ، وزيادة ركن فعلي عمدا ، والتقدم على إمامه بركنين
فعليين ، والتخلف بهما بغير عذر ، ونية قطع الصلاة ، وتعليق قطعها بشيء والتردد
في قطعها .
Chapter
The Factors Which Nullify the prayer are Fourteen:
1.
Hadath (ritual impurity).58
2. Impurity falling on the body or clothes59
if not removed Immediately60 without carrying it.61
3. Exposing of the
ʿawrah if it was not covered immediately.62
4. Intentionally uttering one
or two letters which can be clearlyunderstood.63
5. To break the fast
intentionally (in ṣalāh).64
6. To forgetfully eat a lot.65
7. Three
consecutive motions even if involuntarily.66
8. Extra movement that is
contrary to the habit of a sane person.67
9. An excessive strike of the
hand.68
10. To intentionally add an extra physical integral of
prayer.69
11. To precede the imam in two physical integrals of
prayer.70
12. To delay with the two integrals without an excuse.71
13.
The intention of terminating the ṣalāh by suspending its termination on a
foreign action.72
14. By doubting its termination.73
The Intention of Being an Imam is Compulsory
(فصل) الذي يلزم فية نية الإمامة أربع : الجمعة والمعاداة والمنذورة جماعة
والمتقدمة في المطر .
Chapter
The Intention of Being an Imam is Compulsory in Four
Conditions:
1. The Friday Prayer.
2. To repeat the farḍ or
nafl prayer in its time hoping for reward.
3. A vowed prayer that is to
be performed in congregation.
4. A prayer offered before its time due to
rain.
The Conditions for Following an Imām
(فصل) شروط القدوة أحد عشر : أن لايعلم بطلان صلاة إمامة بحدث أو غيرة , وأن
لايعتقد وجوب قضائها عليه وأن لا يكون مأموما ولا أميا وأن لايتقدم علية في
الموقف وأن يعلم انتقالات إمامة وأن يجتمعا في مسجد أو في ثلثمائة ذراع تقريبا
وأن ينوي القدوة أو الجماعة وأن يتوافق نظم صلاتيهما وأن لا يخالفه في سنة فاحشة
المخالفة وأن يتابعة .
Chapter
The Conditions for Following an Imām are Eleven:
1.
The maʾmūm (follower) shouldn‟t know of any invalidity of the prayer of his
imām due to ritual impurity or anything else
2. It should not be such
that according to the madhhab of the maʾmūm, the ṣalāh of the imām is invalid
and has to be repeated.
3. The imām should not be a follower.
4. Nor
an illiterate person.
5. The maʾmūm should not stand ahead of the
imām.
6. The maʾmūm should be aware of the movements of his imam
7.
The imām and the maʾmūm are in the same masjid or approximately 300 arm
lengths apart.
8. The maʾmūm intends to follow the imām or the
congregation.
9. The procedure of their (imām and the maʾmūm) ṣalāh
should conform to each other.
10. The maʾmūm should not differ with the
imām regarding those sunnahs which do not permit contradiction
11. The
maʾmūm should follow his imām.
The Forms of Following the Imām
(فصل) صور القدوة تسع تصح في خمس : قدوة رجل برجل وقدوة امرأه برجل وقدوة خنثى
برجل وقدوة امرأة بخنثى وقدوة امرأة بامرأة ، وتبطل في أربع : قدوة رجل بامرأة
وقدوة رجل بخنثى
Chapter
The Forms of Following the Imām are Nine:
Five of which are valid:
1. For a male to follow a male.
2. For a female to follow a male.
3.
For a hermaphrodite to follow a male.
4. For a female to follow a
hermaphrodite.
5. For a female to follow a female
Four of which are invalid:
1. A man following a woman.
2. A man following a
hermaphrodite.
3. A hermaphrodite following a woman.
4. A
hermaphrodite following a hermaphrodite
Note: Sunan Rawatib - The Sunnah salah Before and After the Fard salah:
The optimal numbers of these are:
• Two rak'ahs before
Subh salah.
• Four rak'ahs before and after Zuhr
salah.
• Four rak'ahs before ' Asr salah.
•
Two rak'ahs after Maghrib salah.
•
Two rak'ahs after 'Isha' salah.
The sunnah muakkadah
(emphasized sunnah) consist of
ten rak'ahs:
• Two rak'ahs before Subh salah.
•
Two rak'ahs before and after Zuhr salah.
•
Two rak'ahs after Maghrib salah.
•
Two rak'ahs after 'Isha' salah.
It is recommended to pray
two rak'ahs before Maghrib salah. The sunan of Jumu ' ah are the same as
for Zuhr salah.
Other Superogatory Prayer (Shalat Nafilah)
Witr salah - The Final salah at Night:
The best time for
Witr is after the sunnah of ' Isha ' salah, unless one intends to offer the
Tahajjud salah. Witr is a minimum of one rak'ah and the optimal is
to perform eleven rak'ahs.
Three rak'ahs is the minimal optimal
number of rak'ahs and one separates them by
completing two rak ' ahs with salam and then performs the final rak ' ah. One
recites Surah al- 'Ala in the first rak ' ah, Surah al-Kafiron in the second
rak'ah, and Surah al lkhlas, Surah al-Falaq and Surah al-Nas in the third rak
' ah.
Tarawih salah:
It is sunnah to perform tarawih, which is
twenty rak ' ahs of group prayer on each night of Ramadan.
Duha
salah:
It is sunnah to pray the Duha salah (midmorning prayer),
which minimum of two rak ' ahs, is optimum eight rak'ahs, and a maximum of
twelve. One completes a pair of rak ' ahs with salam.
Tahajjud
salah:
Nafl salah (superogatory prayer) at night is an emphasized
sunnah, even if one can only do a little. The last part of the night is the
best time to offer tahajjud salah.
Tahiyyat
al-masjid:
It is sunnah for one who enters a masjid to greet the masjid
by praying two rak ' ahs each time he enters. One is no longer entitled to
pray it after sitting.
Commentary
50 The sajdah sahw, even if there are numerous reasons for it in one salah, is only two sajdahs (prostrations).
51 If one misses a sunnat ab 'ar;l (main sunnah) even purposely, one performs sajdah sahw. If one misses anything besides a rukn (integral) or sunnat ab ' ad (main sunnah), then one does not prostrate for it. If one forgets the first tashahhud and stands up, it is not permissible to return to it. If one intentionally returns to it, this invalidates one 's salah, but if one returns to it absentmindedly or out of ignorance, one merely prostrates for it, though one must stand up as soon as one remembers.
52 Such as turning the head, taking one or two steps, lengthening a
short
integral like i ' tidal or a little speech, provided it is not the
type of action whose unintentional performance also invalidates the salah
such as much speech or action, since doing it would in any case
invalidate the salah.
53 Such as reciting a part or all of the al-Fatihah or tashahhud at the wrong place. This will not apply to the tasbiflat even though one did so purposely.
54 When one is uncertain whether he or she has prayed three rak ' ahs or four, one should assume that he or she did not perform it.
55 Sunan ab ' ad are those sunnah acts that if omitted can be compensated for by sajdah sahw. On the other hand, those sunnah acts that cannot be compensated for by sajdah sahw are called sunan hay ' ah.
56 If the imam left out the first tashahhud, it is not permissible for the follower to act contrary to the imam i.e. the follower will have to also follow the imam in this act.
57 If the imam lengthens the first tashahhud for a valid reason and the
follower completed the first tashahhud before the imam, the follower should
not continue and recite the alah upon the
family of Nabi ' rather he should occupy himself with du'a.
58
Even unintentionally, if a person forgot to perform wudu ' and offers a alah,
this alah will not be valid.
59 If an imam led a j ama ' ah while there was impurity on his clothes, the
entire j ama ' ah will have to repeat the ;;alah if the impurity was visible
to
others or if it was in such a place that all could have seen it. If it
was not visible , the imam alone will have to repeat the salah.
60 Not more than the minimum amount of one tasbih.
61 By removing the impurity - for example with the side of a stone or a stick without carrying the stone or stick.
62 When the ' awrah of a person becomes exposed even slightly, the alah is invalidated. However, if it was exposed because of wind and it is covered up immediately with little movement, the alah remain valid. If much movement is done to cover the exposed part, the alah will be invalidated.
63 The salah is invalidated when two or more letters worth of sounds such as laughter, crying, groaning, clearing the throat, blowing, sighing, or similar are audible. If the need to cough arises involuntarily, a person should try his utmost to suppress it. However if after trying hard, the need still subsists, he may cough for relief even if a sound of two or more syllables is formed.
64 Any action that invalidates the fast like inserting a stick into the body cavity.
65 The alah is invalidated when any (even if a little) substance reaches the body cavity intentionally. It also invalidates the alah if it occurs absentmindedly or in ignorance of its prohibition, provided the amount of the substance is commonly acknowledged to be much, though not invalidated if it is little.
66 The alah is invalidated by adding, even if absentmindedly, a motion that is not one of the actions of salah, provided it is both considered by ' urf (common acknowledgement) to be much and uninterruptedly consecutive, such as three steps or successively moving three separate body parts - like the head and two hands, though an up-and-down motion is considered as just one - or three or more consecutive motions.
67 Such as jumping, it invalidates the salah.
68 One or two
slight movements do not invalidate the salah. If a person only moves a finger
e.g. to scratch an itching place on the body, the salah does not break even if
he moves his finger tip many times.
69 When a person intentionally performs extra integral e.g. three sajdahs or two ruku ' s in one rak ' ah.
70 To complete two integrals before the imam does invalidates the salah. If one does so absentmindedly or in ignorance of its prohibition , it does not invalidate the salah, but the rak ' ah is not counted and one must now add an additional rak ' ah after the imam finishes with salam to complete the salah.
71 Without an excuse, it is makn1h to lag behind the imam until he completed an integral, and it invalidates one's salah to lag behind the imam until he completed two integrals. If the imam bows and straightens-up while without excuse one has not yet bowed , it does not invalidate one's salah until the imam actually begins going down towards prostration and one still not bowed.
72 To decide to break one's salah if such and such a thing happens, regardless whether the event will definitely occur during the salah or whether it may happen, such as, "I will stop if Zayd enters."
73 Not to know whether one has terminated or not; means one hesitates in one's heart, saying, "Shall I stop intending salah or continue?" The mere thought of how it would be if one were to hesitate during the salah is of no consequence, rather the occurrence of doubt that negates one 's resolve and certainty is what is considered here.