Philosophy of Hijab during prayer

March 7, 2017 by Admin Posted in All Q&A, Rules of Prayer Tagged Dir’, Hijab, Izar, Khimar, Malhafas, Non-Mahram, Prayer, Setr, Women

Question 020: Why must a women be covered when she prays to Allah (swt) in her own home and please provide Hadith. Is it merely to show respect? Is it to induce feelings of modesty and piety psychologically? It must be for our benefit as Allah (swt) is our creator and sees all whether we are we are covered or not. What is the philosophy of Hijab during prayer?
Answer 020: Setr (covering) is one of the Islamic Jurisprudence rules. In Islam, covering is not specialized for the women only and men have such special Islamic rules. Covering during praying is one of the rules in this matter. Perhaps the purpose of covering ourselves when praying is that the dignity and personality of a man requires him\her to show his\her respect for Allah (SWT) even there is no one in the room where praying can see him\her. Probably, we can conclude that the benefit of covering is at first observing this dignity and personality. The following are some reasons regarding why women must cover themselves when praying:

According to all Muslims, in Islam every Islamic sects are unanimously agreed that a woman must have a particular covering.[1]
Narrations: there has been narrated some traditions in which stated that a woman must have special covering during prayer as follows, so we can conclude that this is the one that scholars have been issuing such fatwa in this regards: [2]
Imam Muhammad Baqir (as) has said: “A woman must offer her prayer on Khimar (scarf) and Dir’ in Arabic :

درعcloth like a shirt, called Dir’ (درع) which would cover from about the middle of their chest down to their knees or lower than the knees.) in case the dress is not thin”.[3] In Fiqhi term Khimar means something that a woman can cover her head and hair by. In the Holy Quran Allah (SWT) says: “And tell the faithful women to cast down their looks and to guard their private parts, and not to display their charms, except for what is outward, and let them draw their scarfs over their bosoms, and not display their charms except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers, or their brothers” sons, or their sisters” sons, or their women, or their slave girls, or male dependents lacking] sexual [desire, or children uninitiated to woman’s parts. And let them not thump their feet to make known their hidden ornaments. Rally to Allah in repentance, O faithful, so that you may be felicitous”.[4]

Ibn Abi Yafour has narrated from Imam Sadiq (as) as He said: “A woman must offer her prayer while she wore three kinds of clothes: Izar (the traditional long wide dress that envelope the body from head to toe, Dir’ and Khimar (scarf). There is no problem to cover her head and neck by Khimar. If she hasn’t these three clothes she must offer her prayer with two clothes. i.e. use one of the both as Izar (like skirt) and cover her lower part of body and the other as scarf (by which cover her head and the upper part of her body). I asked the Imam that what should the woman do if she has nothing but Dir’ and Malhafa (chador or bed sheet) and doesn’t have scarf? Imam has replied: No problem. She is supposed to use Chador in order to cover her body from head to toe.”[5]
Zorara bin A’ayon has asked Imam Baqir (as): What is the minimum dress a woman can offer her prayer by? The Imam (as) has replied: “Dir’ and Malhafa (like Chador) in a way that covers all parts of her body.”[6]

Note: According to maraja, a woman is allowed to keep her face and hands uncovered in the presence of a non-Mahram man, provided that she does not fear of getting into a harãm act, that the exposure of her face and hand does not cause men to gaze at her in a forbidden way, and that it does not give rise to immorality in general. Otherwise, it is obligatory on her to conceal [her face and hands], even from those who are mahram to her. It is not permissible for a woman to expose the top part of her feet to a non-mahram onlooker. However, she is allowed to keep her feet —top as well as sole— exposed during salãt, if she is in a place where she is immune from the looks of a non-mahram person.[7]

[1] . Borojerdi, Hussain, Taqrir Bahth al-Sayyid al-Borojerdi, by: Ishtihardi, Sheikh Ali Panah, Vol. 1, Pg. 67, Office of Islamic Publication, Qom, 1416 A.H.

[2] . Refer to: Taqrir Bahth al-Sayyid al-Borojerdi, Vol. 1, Pg. 67.

[3] . Mahmood Abdul Rahman, Mojam al-Mustalihat wa al-Alfadh al-Fiqhiyah, Vol. 2, Pg. 79, Darel Fadilat, Cairo, 1407 A.H.

[4] . Surah al-Noor, verse 31.

[5] . Al-Kafi, Pg. 395 – 396. The Arabic version of this Hadith is follows: «مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع تُصَلِّي الْمَرْأَةُ فِي ثَلَاثَةِ أَثْوَابٍ إِزَارٍ وَ دِرْعٍ وَ خِمَارٍ وَ لَا يَضُرُّهَا بِأَنْ تُقَنِّعَ بِالْخِمَارِ فَإِنْ لَمْ تَجِدْ فَثَوْبَيْنِ تَتَّزِر بِأَحَدِهِمَا وَ تُقَنِّعُ بِالْآخَرِ قُلْتُ فَإِنْ كَانَ دِرْعٌ وَ مِلْحَفَةٌ لَيْسَ عَلَيْهَا مِقْنَعَةٌ فَقَالَ لَا بَأْسَ إِذَا تَقَنَّعَتْ بِالْمِلْحَفَةِ فَإِنْ لَمْ تَكْفِهَا فَلْتَلْبَسْهَا طُولًا»

[6] . Sheikh Tusi, Tahzib al-Ahkam, researcher: Moosavi Khurasan, Hussain, Vol. 2, Pg. 217, Darel Kutubel Islamiyah, Tehran, fourth edition, 1407.

[7] . The official website of the office of Sayyid Sistani (ha), Women’s issues » General Rules.

Saying Ameen during prayer invalidate the prayer

February 17, 2017 by Admin Posted in All Q&A, Things which invalidate prayers Tagged Ahkam Tauqifi, Alḥamdulillāh rabbi al-ʿālamīn, Ameen, Āmīn, Bid’ah, Hurayrahh, Ihdinā ṣ-ṣirāṭ al-mustaqīm, Prayer, Sunni, Sūrah al-Ḥamd, Taqiyya

Question 017: How do I explain to my Muslim brothers that responding loudly after the Sheikh, during prayers is not part of Islam?
Answer 017: As for the Islamic laws, such as prayer, khums, zakat and etc., can only be determined by the divine legislator (share’: i.e. the acts of worship in which the contents (of prayer and etc.) are determined by the Holy Quran and traditions from the Holy Prophet (pbuh) and his household) which is called Ahkam Tauqifi, one who even has deep knowledge about Islam is unable to add anything other than what has been ordered by the divine legislator.

In prayer, one must not recite anything other than ‘ḏikr’; otherwise the prayer would become void. Just as the Shia have obtained all the rest of their teachings through the instructions and commandments of the Prophet and his household (pbuth), in this matter too they act in accordance to their instructions.

Based upon narrations, the Ahlul Bayt (pbuth) have told us that ‘saying ‘Ameen’ after reciting sūrah ‘al-Hamd’ is not part of the prayer, hence it is not permissible to say it’. It is narrated from Imam Sadiq (pbuh): ‘Whenever you are praying in congregation, and the leader of the congregation finishes reciting ‘Al-Hamd’, do not say ‘Ameen’, say instead ‘Alḥamdulillāh rabbi al-ʿālamīn’. [1]

The maraji’ have given the following fatwa based on the mentioned narration: ‘Of the acts which invalidate the prayer; is saying ‘Ameen’ after reciting ‘al-Hamd’, although if someone says it mistakenly or out of ‘taqīyah’ (dissimulation), the prayer is not void’. [2]

Finally, it is necessary to mention that according to Shīʿah Islamic law, it is not actually compulsory to say ‘Alḥamdulillāh rabbi al-ʿālamīn’ after ‘al-Hamd’; it is just mustahabb (recommended) . However, most Sunni schools of thought consider it an obligatory part of prayer, hence the onus is upon them to verify their claim through the Qur’ān and Prophetic Traditions.

Note: The traditions concerning the saying of Āmīn in prayer are of two types:

1) Traditions in which the chain of narrators includes Abu-Hurayrahh; e.g. “It is narrated from the Prophet (saws) that he said, ‘When the Congregation leader recites ‘walāḍ ḍāllīn’, you should say ‘Ameen’ because the angels [also] say ‘Āmīn’. Therefore every person who says Āmīn alongside with the angels will have all of his past sins forgiven.’”[3]

This group of traditions cannot be trusted due to the fact that the chain of narrators includes Abu Hurayrahh.[4]
Alī (as) says the following about Abu Hurayrah, “The most dishonest person in relation [to attributing lies] to the Prophet (saw) is Abu Hurayrah”[5] (i.e. he fabricated many traditions and attributed them to the Prophet (saw)).

2) Traditions in which the following people are included in the chain of narrators (of which none meet the criterion for being acceptable in terms of ‘hadīth’ narration): Ḥamīd ibn ‘Abd al-Raḥmān ibn Abī Laylī, Ibn ‘adī, ‘Abd al-Jabbar bin wa’il, Suhayl ibn Abī Suhayl, ‘ala’ ibn ‘Abd al-Raḥmān, and Talha ibn ‘Umar. Ḥamīd ibn ‘Abd al-Raḥmān ibn Abī Lalī possessed a weak memory and is considered ‘weak’ (in terms of narrating Hadīth), Ibn ‘adī is an unknown figure (majhul), ‘Abd al-Jabbār bin Waa’il cannot narrate from his father since his father died six months before he was born (in this respect the tradition is weak). Regarding Suhayl ibn Abī Suhayl and ‘Ala’ ibn ‘Abd al-Raḥmān, Abu Haatam says, “Their narrations are recorded (written down), however they bare no authority and Talha ibn ‘Umar is not usable (for narrating hadith), his traditions are extremely weak.”[6]

With the existence of such weak and unreliable narrators in the chain of narrations, these narrations have no credibility and cannot be trusted.

Some [scholars] have tried to justify saying Āmīn in prayer with the following explanation: “[We] say Āmīn because the phrase ‘Ihdinā ṣ-ṣirāṭ al-mustaqīm’ is a du‘a (supplication).”

In reply to this, it must be stated that this phrase only becomes a supplication if it is recited with the intention of supplicating, however those reciting it intend for it to be a part of the prayers and the Quran recited therein, not as a supplication.
Furthermore, if it were permissible to recite every supplicatory phrase for example ‘rabbanā aghfir lanā wa qinā ‘adhāba al-nār’ with the intention of supplicating, then it should also be permissible to recite Āmīn after every supplication, yet no one [of the scholars] holds this view.[7]

For further information in this regards, please refer to the following answer:

Index: Number of things which invalidate the prayer, answer 547.

[1] Tusi, Muhammad bin al-Hasan, al-Tahdhib, vol. 2, pg. 74.

[2] Tawdih al-Masa’il (annotated by Imam Khomeini), vol. 1, pg. 617. This ruling is agreed upon by all the respected jurists.

[3] . Baydawi, Naasir al-Din Abu al-Khayr Abdullah ibn Umar, Anwaar al-Tanzil wa Asraar al-Ta’wil, vol. 1, p. 32, Ihyaa’ al-Turaath al-Arabi Press, Beirut, 1418 AH.

[4] . Abu Hurayrah Abd al-Rahmaan ibn Sakhr al-Azudi (22 BH-59 AH): eight hundred Sahaabis and Taabi’is have narrated from him. During his rule, Umar appointed him as governor of Bahrain, but due to his weakness in character and leniency, he was dismissed from this responsibility. He spent most of his life in Medinah. Taqiyuddin Sabki has a booklet entitled “Fataawaa Abi Hurayrah”, and Abd al-Husayn Sharafuddin has a book entitled “Abu Hurayrah” on him. (Al-A’laam 4/80, 81). Hujjati, Asbaab al-Nuzul, p. 216.

[5] . See: Ibn Abi al-Hadid Mu’tazili, ‘Izz al-Din Abu Hamed, Sharh Nahjul-Balaghah, vol. 4, p. 68, Library of Ayatullah Mar’ashi Najafi, 1956, first edition.

[6] . See: Sultani, Abd al-Amir, Hukm al-Ta’min fi al-Salah, Ahlul Bayt World Assembly, second edition.

[7] . See: Sabzawari, Ali Mu’min Qummi, Jaami’ al-Khilaaf wa al-Wifaaq bayn al-Imaamiyyah wa bayn A’immat al-Hijaaz wa al-Iraaq, Zamineh Saazane Zuhure Imam Zamaan Press, 1421 AH, first edition, Qum.

Number of things which invalidate the prayer

February 15, 2017 by Admin Posted in All Q&A, Things which invalidate prayers Tagged Ameen, Doubting, Eating and drinking, Laughter, Minor and major pollution, Mubtilat, Prayer, Qiblah, Reducing, Speaking, Takattuf, Takfir, Taqiyyah, Turning the whole body, Weeping, Wudu

Question 547: Can you please tell us those things which invalidate the prayer?

Answer 547: There are a number of things which invalidate the prayer. They are called mubtilat, as follows:

1, The minor and major pollutions, (i.e., urine, feces, Janabat, etc.) They invalidate the prayer whenever they occur in the prayer, though at the time of reciting the letter “mim” which comes in the Salam (at the conclusion of the prayer), regardless whether it is done deliberately, erroneously or inadvertently, to the exclusion of one suffering from incontinence in urination, stool or a Mustahadah (a woman having undue menses), as has been mentioned earlier. Read More

Takattuf: Praying with closed hands

February 3, 2017 by Admin Posted in All Q&A, Islamic Laws, Rules of Prayer, Things which invalidate prayers Tagged Ahlul Sunnah, Arms, Bida’a, Closed Hands, Folding, Prayer, Takattuf, Takfir

Question 016: How do I explain to my Muslim brother that folding the arms during prayers is not part of Islam? Is praying with closed hands a method that didn’t exist during the prophet’s time?

Answer 016: Takfir or Takattuf, which means putting one hand over the other in the way it is done by others than ourselves (i.e. the non-Shi’ahs). It invalidates the prayers, according to the stronger opinion, if done deliberately, but not if done inadvertently, though it is more cautious to offer the prayer again. There is, however, no objection if it is done by way of Taqiyyah. [1]

Praying with closed hands is a method that didn’t exist during the prophet’s time, because the prophet (pbuh) himself would pray with open hands,[2] and since the Shia solely believe in following the prophet (pbuh) and the Imams (as) in all fields, they also pray with open hands, and regard praying with closed hands as bid’ah or forbidden innovation. This method of praying was innovated during the second khalifah’s rule, became the formal prayer style then,[3] and was continued till today, to the extent that most Sunnis still pray the way the second khalifah had ordered in his time.[4] The Imams (as) have said that this method resembles that of the kafirs and the Maji and have asked their followers to pray with open hands; the same way the prophet (saws) would pray.

Abi Hamid Sae’di has described the prophet’s (saws) prayer in a hadith in full detail, from the beginning of the tahbiratul-ihram till the end of the salam, yet hasn’t mentioned anything about him closing his hands, and instead says that after saying the takbiratul-ihram, he brought his hands down by his sides.[5]

At the same time, one can’t say that closing the hands isn’t obligatory in the prayer and is only mustahab, and that is why the prophet (saws) wouldn’t close them, because it is impossible for him not to perform this “mustahab” act all his life.

In yet another hadith, Hammad ibn Isa asks Imam Sadiq (as) to portray the full and correct prayer for him. The Imam (as) stood towards the Qiblah, observing all of the mustahab acts, said the takbiratul-ihram and began reciting and went on to finish the prayer the way the Shia currently pray, ending it with the salam.[6] In this hadith, the Imam (as) was showing Hammad how the prophet (pbuh) would pray, yet there is no sign of the closing of the hands, and if this act was to truly be a tradition of the prophet, he would have surely included it in his description of the prophet’s (pbuh) prayer.

There are also multiple hadiths by the imams that say this act resembles that of the Maji and the kafirs and one shouldn’t practice it; here we will list a few:

محمد بن مسلم ،عن الصادق (ع) او الباقر (ع) قال: قلت له: الرجل يضع يده فی الصلاة -و حکی- اليمنی علی اليسری؟ فقال: ذلک التکفير لا يفعل. [7]

روی زراره عن ابی جعفر (ع) انه قال: و عليک بالاقبال علی صلاتک، و لا تکفر ،فانما يصنع ذلک المجوس.[8]

روی الصدوق باسناده عن علی (ع) انه قال: لا يجمع المسلم يديه فی صلاته و هو قائم بين يدي الله عز و جل يتشبه باهل الکفر، يعنی المجوس [9]

For further information, please read:

Index: Number of things which invalidate the prayer, answer 547.

Ayatullah Jafar Sobhani, Al-Insaf fi Masaela Dama fihal- Khilaf, vol. 1, pg. 169-193.

[1] . Tawzih al-Masael of maraja’ (with annotation of Imam Khomeini), Vol. 1, Pgs. 614-634; Tahrir al-Wasilah of Imam Khomeini (ra), Vol. 1, Pgs. 212-217.

[2] . The hadith for this subject will come later in the article.

[3] . Sahl ibn Sa’d’s hadith on this matter that Bukhari has narrated is good proof for this claim: “The people were told that men should put there right hand on their left arm in prayer” (Fathul-Bari fi Sharh Sahihil-Bukhari, vol.2, pg.224) because if the prophet (pbuh) had ordered the people to do so, the hadith would have said that the prophet (pbuh) had ordered them, not that “the people were told…”

[4] . The Hanafiyyah, Shafi’iyyah and Hanabilah all consider closing the hands mustahabb (Al-Fiqh alal Madhahibil-Khamsah, pg.110).

[5] . Sunan Beyhaqi, vol.2, pp. 72, 73, 101, 102; Sunan Abi Dawud, vol.1, pg.194.

[6] . Al-Wasa’el, vol.4, first chapter of the chapters on the actions of prayer, hadith 1.

[7] . Al-Wasa’el, vol.4, chapter 15 of the chapters on the things that break the prayer, hadith 1.

[8] . Al-Wasa’el, vol.4, chapter 15 of the chapters on the things that break the prayer, hadiths: 2, 3, and 7.

[9] . Jafar Subhani, Fiqhul-Shia al-Imamiyyah wa Mawadhi’il-Khilaf Beynahu wa Beynal-Madhahibil-Arba’, pg.183.

The best place for a woman to pray is at home or mosque

February 3, 2017 by Admin Posted in All Q&A, Rules of Prayer Tagged Home, Mosque, Place, Prayer, Rights, Woman

Question 015: According to some hadith, it is recommended for a woman to pray in her home as well as there are rewards for participation in congregational prayer. A wife in Islam is suppose to obey her husband except if he is asking something that is contrary to the teachings of Islam.

Do the rewards for congregational prayer only apply for men since there are hadith that say the best place to pray for a woman is at home? Does a husband have the right to tell his wife that she has to stay at home and pray, since a wife has to gain the permission of her husband to leave the home? If the wife is not permitted to leave the home to participate in congregational prayer, does she get the rewards equal to what the men get when they go to the mosque for congregational prayer, since it has been recommended by hadith for her to do so? If a wife is given permission to participate in congregational prayer will her rewards be less than if she were to pray at home?

Answer 015: The man has certain rights over his wife. One of those rights is that she must obey him. The woman has the responsibility toward her husband not to go out of his home without his permission. If both the man and woman understand, trust, love and believe each other, the man should let her go to offer her prayers at a mosque.

There are two different opinions, according to the Holy Qur’an and traditions:

The best place to pray for a woman is at home
Women are allowed to pray at mosque

The Holy Qur’an: “And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance.” [1]

So, the best place to pray for women is at her house. [2]

“O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons (when out of doors that is most convenient, that they should be known as such and not molested). And Allah is Oft-Forgiving, Most Merciful.” [3]

So, Islam has ordered women to have hijab in order to be protected.

Ahadith: The Holy Prophet (pbuh) and Imam Sadiq (as) says: a woman who prays at home will get equal reward as praying at a mosque. They also say: if a woman prays at her house she will get more rewards than praying at other places. [4]

According to some scholars, it is recommended for a woman to take part in social activities and offer her prayers at mosque which is one of the best recommended act in Islam.

The Holy Prophet (pbuh), Imam Hasan, Imam Sadiq (pbuth) say: Offer your prayers at mosques. The Holy Prophet (pbuh) and the Imams (pbuth) didn’t say only men are allowed to pray at a mosque, so women can offer their prayers at mosque too.[5]

The believing women offered their prayers with the Holy Prophet (pbuh). [6]

The Holy Prophet (pbuh) recommended that men should not prevent your wives from going to the mosques. [7]

Sayyid Sistani (ha) says: It is recommended for women to attend congregational prayers as evidenced by an authentic tradition from the Commander of the Faithful, Ali (AS) that women used to attend congregational prayers but they were ordered to linger their sajda (prostration) because some men were wearing tight garments but there is another authentic tradition which says that a woman’s prayer at home is more virtuous than her prayer in a mosque. However, the conclusion that can be drawn from both traditions is that a woman’s prayer at a place where she is not seen by non-mahram men (strangers) is more virtuous. If she can perform her prayers in a mosque without being seen by strangers, the prayer in a mosque would be more virtuous in that case. God knows best.[8]

In conclusion, if her husband allow her pray at mosque she will get the rewards, if not and she offers her prayers at home she will receive the same rewards. In sha Allah.

For further information in this regards, please read the following answers:

Index: Philosophy of Hijab during prayer, answer 020.

Index: Men and Women: Covering body in prayers, answer 594.

[1] . Surah Ahzab, verse 33.

[2] . Sayyid Quṭb, In Tafsir Fi Zilal Al-Quran, Vol. 5. Pg. 2859.

[3] . Surah Ahzab, verse 59.

[4] . Wasaiel al-Shia, Vol. 5, Pg. 237, Allamah Majlesi, Bihar al-Anwar, Vol. 80, Pg. 371; Sheikh Saduq, Man la yahduruhu al-Faqih, Vol. 1, Pg. 374, H 1088; Abul Qasim Payandeh, Nahjul Fasahah, Pg. 474, H 1532.

[5] . Kanz al-Ummal, Vol. 7, Pg. 650, Mustadrakul Wasail, Vol. 3, Pg. 554&659, H 785; Nahjul Fasaha, Pg. 596, H 3083; Mustadrakul Wasail, Vol. 7, Pg. 659.

[6] . Sunan Ibn Majeh, Vol.1, Pg. 137, H 565 & 566, Sheikh Ali Namzi Shahroodi, Mustadrak Safinatul Bihar, Vol.1, Pg. 209.

[7] . Sunan Abu Dawood, Vol. 1, Pg. 155, H 565, 566, 567 & 568; Kanz al-Ummal, Vol. 11, Pg. 677, H 20872.

[8] . The official website of the office of Sayyid Sistani (ha), Q&A: Mass Prayer.

Hudhur al-Qalb in worshiping Allah

February 3, 2017 by Admin Posted in All Q&A, Ethics and Mysticism, Islamic Laws, Miscellaneous, Rules of Prayer Tagged Dhikr, Dua, Hudur al-Qalb, humbleness, Ibadat, khushu, Laylatul Qadr, Masjid, Prayer, Worshiping

Question 014: If a woman feels distracted at the masjid and feels less intimacy when speaking to Allah (swt) (for example: unable to cry in public, has more trouble being mindful during prayer because of the crowd, etc) especially on a valuable night such as Laylatul Qadr, would it be best that she stays home and follows guidelines she finds online to make best use of the night or is it better to pray and worship in congregation?

What if she is relatively new to Shia Islam and doesn’t know how to perform the all night prayer on her own but she can perform the special 2 rakah prayer and all the other Duas and Dhikr on her own?

Answer 014: According to some Ahadith narrated from our Infallibles (pbuth), a woman who prays at home will get equal reward as praying at a mosque. They also say: if a woman prays at her house she will get more rewards than praying at other places. [1]

Given the supposition made in the question, if a woman feels distracted at the Mosque and has the problems that don’t let her has the complete presence of mind and heart throughout her prayers she would be able to stay at home offer her prayers, recite dua and finally do the righteous deeds.

It is noteworthy to say that our scholars, based on the following reasons, recommend us to have the complete presence of mind and heart in worshipping Allah, the Almighty.

Hudhur al-qalb in worshiping Allah, the Almighty means to not allow thoughts that have to do with material matters, whether they are personal or pertaining to others, and in general, thoughts that are in contradiction with the hereafter to enter one’s mind. But thoughts that conform to the nature of Ibadat (worship) do not disturb hudhur al-qalb in anyway. So, it is safe to say that this is a personal thing where everybody should be their own judge when it comes to saying whether a thought distracts their heart or not. The presence of the heart (hudhur al-qalb) in prayer has its levels and those who have reached the highest levels have completely forgotten and turned their backs on everything except Allah.

The great figures of our religion have introduced many methods for attaining khushu (humbleness) and hudhur al-qalb in prayer that can be helpful:

Specifying a place for worshiping Allah (SWT) like prayer can also help, which is exactly why praying in front of objects that cause distraction is makruh, it is also makruh to pray in front of an open door and passages, before a mirror and pictures and so on. This explains why the more simple a mosque is built the easier it will be to have hudhur al-qalb. Abstaining from sin is a pivotal element because sins separate us from God.[2]

A person offering prayer must have complete presence of mind and heart through-out his prayers, regardless of its words and actions. So nothing is counted as prayer from a devotee but what has been done in such condition. It means full attention towards the prayers and to what he utters and complete attention towards the Worshipped Being, whose Majesty is Glorified. He should be cognizant of His Greatness and the glory of His Dignity. He must sever himself from everything other than Him. He should find himself as if in the presence of the greatest of all the great kings of kings addressing Him and invoking His Favour. Once he is cognizant of all this, an immense awe shall enter his heart. Then he shall see himself responsible for negligence in the fulfillment of his duties and obligations, and shall be frightened. Then he shall realize the abundance of His Favour, and shall hope to receive His Reward. He shall find himself in a state of hope and fear, and this is the quality of the accomplished ones.

This quality has several degrees and innumerable ranks according to the statures of the worshippers. He must have humility and submission and peace of mind and heart and sobriety. He must have cheerful appearance and should apply perfume, brush his teeth and comb his hair before starting his prayers. He must offer his prayers like one bidding farewell, and should renew his penitence, invocation and asking forgiveness. He must stand like a humble slave in front of his Master. He should be sincere while uttering the words “We worship but Thee and ask help but from Thee”. He must not utter these words while he is still the adorer of his own desires and asking the help from others than his own Master.

He must also make all endeavors for removing the hindrances lying in the way of the acceptance (of his worship) like self-conceit, jealousy, pride, back-biting and avoidance of the payment of Zakãt and non-fulfillment of all due rights which are the real impediments in the way of acceptance (of the prayers).[3]

For further information in this regards, please refer to the following answer:

Index: The best place for a woman to pray is at home or mosque, answer 015.

Index: The Secret of Prayer / Sirr us-Salat, answer 589.

Index: Estrangement from people or being with them, answer 060.

[1] . Wasaiel al-Shia, Vol. 5, Pg. 237, Allamah Majlesi, Bihar al-Anwar, Vol. 80, Pg. 371; Sheikh Saduq, Man la yahduruhu al-Faqih, Vol. 1, Pg. 374, H 1088; Abul Qasim Payandeh, Nahjul Fasahah, Pg. 474, H 1532.

[2] . Surah Ahzab, verse 33; Sayyid Quṭb, In Tafsir Fi Zilal Al-Quran, Vol. 5. Pg. 2859; Banu Amin, Tafsir Makhzanul-Irfan, vol. 1, pg. 103; Tafsir Makhzanul-Irfan, vol. 9, pg. 9; Tafsir Nemouneh, vol. 14, pp. 205-206; Al-Kafi, vol. 2, pg. 268 “كان أبي (ع) يقول: ما من شيء أفسد للقلب من خطيئة، إنّ القلب ليواقع الخطيئة فما تزال به حتّى تغلب علیه فيصيّر أعلاه أسفله”

[3] . Tahrir al-Wasilah of Imam Khomeini (ra), Vol. 1, Preliminaries of Prayer.

Offering Tarawih prayer in Congregational is Bida’ah

February 3, 2017 by Admin Posted in All Q&A, Rules of Prayer Tagged Ahlul Sunnah, Bid’ah, Congregational, Nafilah, Prayer, Ramadan, second caliphate, Tarawih

Question 013: What is the Ahlulbayt’ (pbuth) point of view regarding Tarawih prayer, considering that it is prevalent among Ahlul Sunnah? Is Offering Tarawih prayer in Congregational a Bida’ah?

Answer 013: Tarawih prayers refers to Nafilah prayers performed at night in the Holy Month of Ramadan, after Salat of Isha. [1]

Tarawih prayer is offered by Ahlul Sunnah in congregation, ordered by their second caliphate.[2] The prayers are offered in two or more raka‘āt. The Holy Prophet (saws) of Islam never offered such prayer in congregation, according to some traditions that have been narrated from Ahlulbayt (pbuth). Moreover, offering Nafila (mustahab) prayers in congregation are considered as bid’ah, that we are forbidden to do, according to the traditions.[3]

For further information in this regards, please refer to the following answer:

Index: Tarawih and Row in congregational Prayer, answer 008.

[1] . Sa`di Abu Habib, al-Qamus al-Fiqhi Loghatan wa Istilahan, Pg. 155.

[2] . In this regards please refer to: Ibn al-Sharaf al-Noori, Sharhul Arbaeen al-nawiyyah fi al-Ahadith al-Sahihat al-Nabaviyah, Pg. 25.

[3] . Refer to: Al-Hurr al-Aamili, Wasael al-Shia, Vol. 8, Pg. 44, Chapter “Adam e Jawazel Jamaat fi Salatel Nawafil fi Shahr –e- Ramadan wa la fi gheirehee”; Ayatollah Jafar Sobhani, al-Insaf fi Masael e Dama fiha al-Khilaf, Pg. 381.

Observing Jahr and Ikhfat in prayers / Zuhr and Asr quietly

February 1, 2017 by Admin Posted in All Q&A, Rules of Prayer Tagged Al-Fatiha, Bismillah, Dhikr, Ikhfat, Ikhlas, Intention, Jahr, Marja, Muqallid, Niyyat, Prayer

Question 012: Zaid used to offer his prayers in his heart (i.e. he didn’t utter the words (Jahr)). Neither his elders nor his teacher told him the correct way of offering the prayers (i.e. afternoon prayers should be recited in such a way so that one can at least hear his words and morning and evening prayers must be recited loudly). He came to know about these rulings after three or four years since he became a follower (muqallid). So what is the ruling for his earlier prayers in which he didn’t utter (some) words?

Answer 012: According to all maraja’, those prayers that been offered without observing Jahr (loudly) and Ikhfat (quietly) would be considered as valid, if you didn’t know the rules in regards to recite surah al-fatiha and Ikhlas loudly in subh (morning), maghrib (evening), aid isha ‘ prayers or quietly in zuhr and asr prayers.

From now on, you should observe and learn Islamic rules related to the above mentioned issue.

Note: It is not obligatory to express Intention (Niyyat) loudly, as it is something relating to the heart, as it is not obligatory to express it in the heart or speak in the imagination or present it in the mind, so that the person must only bring it into his thinking and the treasure of thought.

If a person raises his voice loudly at the time of Dhikr or recitation (of Surahs) in order to let the other learn it; it shall not be nullified when the basic purpose of both had been obedience (to Allah’s command).

It is obligatory to offer Zuhr and Asr prayers quietly except reciting Bismillah It is obligatory for men to offer the morning, Maghrib and Isha prayers loudly (Jahr) so that if a person does the reverse of it deliberately his prayer shall be void. However a person who does so due to forgetfulness or rather generally a person who does so inadvertently or one who is ignorant of the rule at all and unaware of asking about it, is excused, and rather such person shall not be required to repeat the recitation (in its proper form, slowly or loudly) in case mean while the excuse is removed.

As regards one who knows the rule briefly but does not know its right place of application or one who forgets it or one who is ignorant of the rule at all but who is aware that he must ask about it would be more cautious for him to offer prayers gain although according to the stronger opinion their prayer shall be valid if they have had intention of closeness to Allah in such cases.

Women are not allowed to offer prayers loudly. Rather in case there is no stranger there they may adopt a course between quiet and loud recitation but it is obligatory on them to adopt silence where it is so in case of men and they are also excused where men have been excused.

It is recommended for men to recite Bismillah loudly with Surat al Hamd (Chapter 1 of the Quran) and the other Surah in Zuhr and Asr prayers in the same way as it is recommended for them to recite loudly in Zuhr prayer on Friday, but they should not give up caution by reciting it quietly.

The basis for reciting quietly or loudly is the expression of the voice of a person or otherwise, and not its hearing or otherwise by the person beside him.

It is not permissible to be inordinately loud while reciting loudly as shouting, in the same way as it is not permissible to be so quiet that he may not hear himself when there is no impediment.

It is recommended to recite Qunut in the daily obligatory prayers, and it is emphasized that it should be recited loudly; rather it is more cautious not to avoid it. Its place is before the Ruku’ in the second Rak’at after having finished the recitation of the Sürahs (of the Quran). If a person forgets (to recite before kneeling down in the second Rak’at), he may recite it after raising the head from the Ruku’, and then he may perform prostration.

It is recommended in a Salat al-Ayat to recite loudly regardless whether it is offered at night or in the day, including even the prayer offered for solar eclipse, as well as the Takbir every time the person kneels to perform the Ruku’ or rises from it except when he rises from the fifth and tenth Ruku’s, when he says “Sami’ Allàhu liman hamidah” (who has been praised has heard), and then performs prostration.[1]

[1] . Tawzih al-Masael of maraja (with annotation of Imam Khomeini), Vol. 1, Pgs. 549, 550, 610, 550.

Answer to your mothers call while you are praying

February 1, 2017 by Admin Posted in All Q&A, Rules of Prayer Tagged Call, Mother, Mustahab, Phone, Prayer, Wajib

Question 011: Is it permissible to answer to your mothers call while you are praying your Salah?

Answer 011: It is permissible to break your obligatory prayer when you become compelled or if there is any religious or mundane purposes which is really important for you. Therefore, if you make sure your mother has some really important things to tell you there would be no problem to break your prayer and answer her call.

Otherwise, if you think she wants to say ‘Salam’ and something which is not really important you are not allowed to break your prayer.

It is noteworthy to say that breaking mustahab (recommended) prayers are permissible whenever you want.[1]

[1] . Tawzih al-masa’il (al-mohasha (connotation)), Vol. 1. Pg. 631.

Do we have to pray in Arabic language

January 31, 2017 by Admin Posted in All Q&A, Rules of Prayer Tagged Arabic, Dhikr, language, Prayer, Qibla, Qunut, Sunnah, Wajib

Question in short 010: Why do we have to pray in Arabic language?

Question 010: I know this has more than likely been ask before, but, here goes. I understand the reasoning that we do certain things like Prophet Muhammad(SAW) especially salah, i read in Ad-Dukhan 44.58 that the Qur’an was made easy in they tongue so we can take heed. I can’t speak arabic very well at all, main salahs and I read transliterations when I pray,I understand that we do this because Prophet Muhammad(SAW) recited them im Arabic, it was his native language, my native language is English(USA), will Allah only honor the obligatory prays if they are only spoken in Arabic? Please forgive my newbiness

Answer 010: In order to give the appropriate answer we need to know what is being asked exactly. If the question is asking about why some other language wasn’t chosen to pray instead of Arabic, the same question will come up for those who don’t speak that other language. But if the question is about why we have to perform prayers only in Arabic and why it isn’t permissible for one to pray in his/her mother language, then we need to pay attention to the following points to get an answer to the question.

1- The main reason behind performing prayers only in Arabic after the fact that it is part of the prophet’s (pbuh) Sunnah and that in general, all forms of worship need to be dictated to us by Allah (swt) the way He wants them to be performed, is to avoid the alteration of the form of prayers throughout the different ages and to be protected from any potential change, and if every individual is to perform prayers in the language he/she speaks there would be a fairly great possibility of the alteration of the prayers by adding or omitting some words or even mixing it with superstition, there were also chances of these changes would leading to other changes in the fundamentals of the prayer and little by little the concept of praying would lose its importance and would be completely forgotten.

Obviously in order to prevent an act from fading away during different ages and eras, there needs to be an unchangeable criteria and measure that it can be judged by. For example, length is measured by the unit of centimeters and millimeters and weight is measured by the unit of kilograms and grams. The units and in other words the criteria never changes with the pass of time and this applies to praying too, meaning that there are certain criteria for prayers which are the wajib acts and the fundamental acts of prayer and among these fundamentals is saying the wajib phrases in Arabic.

2- Islam is a global religion that aims to unite all Muslims and without a language that they can understand each other through, such a goal is achievable. Arabic, which according to the experts, is one of the most comprehensive languages that has the potential to be an international language, one which Muslims can be united by and will remain as a sign of Muslim unity, just like in other aspects of Islam, like praying towards one Qibla and so forth.

3- Some may think that forcing people who aren’t good at Arabic to pray in this language is not fair because of the trouble they need to go through to learn it. In this regard one must say that learning a total of 20 words (without counting the words repeated more than once) that are used in the prayer isn’t considered difficult for those who can easily learn and use tens and hundreds of words and phrases of other languages! Add to that the fact that the simple meanings of the phrases in prayer are easy to learn and understand and all people are capable of learning the simple meaning of (بسم الله الرحمن الرحیم) and other phrases, although these phrases do have profound and deep meanings as well.

4- According to language experts, Arabic is one of the world’s most comprehensive languages that has the capability of conveying deep meanings in short and beautiful phrases.[1]

5- It is not obligatory to perform all acts of worship in Arabic. For example, some Islamic scholars’ fatwas do not say that it is wajib[2] for the marriage contract to be pronounced in Arabic; some great scholars like Imam Khomeini say that if a person isn’t capable of pronouncing the marriage contract in Arabic and is able to get an agent (wakil) to do it in Arabic for them, it isn’t necessary and he/she can do it his/herself in his/her own language.[3]

Also, it isn’t necessary to do supplications and call Allah (swt) in Arabic and is okay to talk to Him in other languages (of course not in prayer) and according to the fatwa of the majority of faqihs (jurists), one can pronounce all phrases of the prayer other than the wajib ones in other than Arabic, especially in the qunut (which isn’t wajib)[4]. What was said of course was not meant to encourage Muslims to ignore the meanings of the phrases in prayers, for all Muslims are responsible of learning the meanings of these prayers and supplications in order to understand what he/she says while speaking to Allah (swt). This gives rise to one’s worship not being a mere formality anymore, giving it life and integrity, helping him/her rise in spirituality.

[1] . Al-Mizan, vol. 4, pg. 160; Tafsir Nemoneh, vol. 9, pg. 300, and vol. 13, pg. 311.

[2] . Mo’allaqate Ayatollah Gerami, vol. 4, pg. 645.

[3] . Urwatul-Wuthqa, vol. 2, page 645.

[4] . Tawdihul-Masa’ele Maraje’, vol. 1, pg. 62.

Narrations: there has been narrated some traditions in which stated that a woman must have special covering during prayer as follows, so we can conclude that this is the one that scholars have been issuing such fatwa in this regards: [2]

Given the supposition made in the question, if a woman feels distracted at the Mosque and has the problems that don’t let her has the complete presence of mind and heart throughout her prayers she would be able to stay at home offer her prayers, recite dua and finally do the righteous deeds.

The great figures of our religion have introduced many methods for attaining khushu (humbleness) and hudhur al-qalb in prayer that can be helpful:

It is noteworthy to say that breaking mustahab (recommended) prayers are permissible whenever you want.[1]

4- According to language experts, Arabic is one of the world’s most comprehensive languages that has the capability of conveying deep meanings in short and beautiful phrases.[1]