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Verdicts of First Fiqhi Seminar Conducted by Fiqhi Board of North America (FNBA) September, 2013

Verdicts given after the 1st Fiqhi Seminar of

FIQHI BOARD OF AMERICA
(A branch of Royat-e-Hilal Commiittee of North America)

Verdicts related to praying while being seated on a chair or car seat

  • If a person prays farḍ, wājib or sunnah prayers while being seated, without any legitimate reason, his/her prayers will not be valid. A person can sit on a chair and pray only if that person is not able to perform the sajdah. If a person is not able to do qiyām but is able to perform sajdah the prayer should be performed while being seated on the floor with rukū` and sujūd. In this case the prayers will not be deemed valid if it is performed while being seated on a chair.
  • If a person performs sunnahs and other nawāfil prayers while being seated, then the prayer will be considered valid but the reward will be reduced to only half of that which is performed with qiyām. If the prayer is performed while being seated due to a legitimate reason then the reward will not be diminished.
  • If a person is able to do qiyām but not sajdah, then the requirement of qiyām will be waived and prayers can be performed while being seated by using prayer signals. If a person can do Sajdah but is unable to stand back up from sajdah, then he/she is suppose to start the prayer while standing, then after sajdah, prayers can be completed while being seated down.
  • It is compulsory that all such prayers be repeated which have been performed while being seated despite having the ability to do qiyām. Similarly all such prayers also need to be repeated which have been performed while being seated, when although the person was not able to stand on his own but was able to stand using a staff, wall or a another person’s assistance.
  • In a car where prayers with qiyām, rukū`, and rujūd cannot be performed, because of three farā’iḍ being left out, fard and wājib prayers will not be validated. Out of the city limits, during travelling (from where qasr become wājib upon the traveler), a person can only pray nawāfil while sitting as the car moves. In this scenario, even the requirement of facing the qiblah is also waived. A person will need to face in the direction of the moving vehicle in order to pray. If the person’s direction is not towards the direction of the moving vehicle, the prayer will be deemed invalid. It is not mandatory to face the qiblah while doing his the takbīr e taḥrīma as well. Wherever the vehicle’s direction is, a person should turn that way, perform rukū` and sujūd while using signs of prayers and the signs of sajdah should be lower compared to rukū`.
  • In an airplane, if it is possible to pray while standing up with qiyām, rukū` and sujūd, do so facing the qibla. If he prays while sitting down with rukū` and sujūd, even then it is permissible. If fard and wājib prayer is performed while being seated on an airplane seat using signals for rukū` and sujūd, then the prayers will be deemed void unless there is a legitimate reason.
  • A person who is unable to perform sajdah, can pray while sitting down using signals for rukū` and sujūd.
  • A person who is stuck in a traffic that he cannot side his vehicle, nor he get out of it and time of the Prayer is running out, then he can make tayammum and if possible pray with qiyām, rukū` and sujūd, then repeat this prayer after making wudū’ later on.
  • Those legitimate reasons due to which it will be allowed to perform prayers while being seated given below;
  1. A person is unable to do qiyām or extreme harm is expected if qiyām is done or it is expected that the sickness (which is causing the hurdle in performing qiyām) will increase.
  2. The wounds bleed if a person stands up and pray or loose bladder is experienced or if a person stands up or his/her private parts will be shown or it will be become impossible to recite the Quran or the fasts during Ramadan, whereas that person will be saved form these troubles should he sits down and prays.
  • A person is able to do qiyām but not sujūd or if he prays while standing up, his wound will bleed.

Verdicts related to praying while wearing different accessories

  • It is a sunnah to wear a head covering (Topī) or turban (`Imāma) for prayers. To pray without a head covering due to habit is makrūh e tanzīhī and against the sunnat e mutawāṭirah.
  • It is a sunnah of our beloved Prophet to wear a topī and a turban for prayers. That which has been reported about him praying without his head covered was due to the fact that either he was in the state if Iḥrām or it was for a sutra or it was to exhibit the permissibility of such an act.
  • If praying without the head being covered is due to the laziness, i.e. it feels like a burden to pray with head covered or a person feels hot due to covered head, then this action is makrūh e tanzīhī. If non-covering of the head is due to exhibiting disrespect towards the prayers, for e.g. that prayers is not something for which the head should be covered then this is an action of dis-belief. If the head is not covered due to humbleness and humility (khushū` and khuḍū`) then it is mustaḥab. Although it is not preferred to make an excuse of humbleness and humility (khushū` and khuḍū`) to pray bare headed.
  • If a person does not have a head covering, then he should try to obtain it so he can get the reward of acting upon a sunnah. If he cannot arrange it, then he can pray without it but should ensure its availability for next time.
  • To pray while wearing such a short T-shirt that will reveal the back of a person during sajdah is impermissible. It should be avoided at all costs.
  • For women, during prayers, if some part of their throat, neck, hair or braid which is equal or more than one-fourth of the limb is exposed, then the prayer will be invalid.
  • Similarly, if women pray while their wrist(s) is/are unveiled or become(s) unveiled when they lift their hands for takbīr e taḥrīma equal to or more than one-fourth of the wrist, then their prayer becomes invalid.
  • Wiping over tight sleeves which cannot be folded up as a substitute of washing the arms is not accepted for ablution and hence the prayer will be invalid by such an action.

Verdicts related to praying while wearing shoes

  • To pray while wearing shoes that are impure or that do not allow the bending of tows while performing sajdah is impermissible and prayers will be invalid.
  • If shoes are prayed in that are neither impure nor become a barrier in bending the toes while in the state of sajdah but they are of daily wear, then the prayer will be makrūh. If they are new shoes, then praying in them is allowed provided that the prayers are performed outside of the masjid.
  • The report that is about the beloved Messenger of Allah praying in shoes, is dependant upon abstaining from resemblance of Jews, hence this instance cannot be used for shoes used today. The prophetic shoes were soft and thin, not creating a barrier in performing sajdah according to the sunnah.
  • To wear any type of shoes in the mosque whether (new or old) is disrespectful and not permitted.

Approved By: Allama Badrul Quaderi, Mufti Allama Qamar Ul Hassan Qadri, Mufti Allama Ahmed ul Qadri, Allama Dr. Ghulam Zarquani, Allama Faizan Ul Mustafa, Allama Abdur Rab Aazmi, Allama Baber Rehmani, Allama Ghulam Subhani, Allama Siraaj Misbahi, Allama Masood Raza, Allama Hamid Raza, Maulana Qaari Shahid Rizvi, Qaari Abdul Qaadir Multani, Maulana Faiz Ur Rasool, and others

 

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