A Few
Differences in the Ṣalāĥ of Islamic Sisters
The afore-mentioned method of Ṣalāĥ
is for an Imām or a man offering individually. There are some differences between
the Ṣalāĥ of Islamic sisters and that of Islamic brothers. At the time of
Takbīr-e-Taḥrīmaĥ, Islamic sisters should raise their hands up to their
shoulders; their hands should remain covered in their shawl. In Qiyām, Islamic
sisters should place their left palm on chest just below their breast and put
the right palm on the back of the left palm. Islamic sisters should bow
slightly in Rukū’ i.e. to the extent of placing their hands on their knees.
They should neither apply weight to their knees nor hold them; their fingers
should be close together and feet should be slightly bent i.e. not completely
straight, like men. Islamic sisters should perform Sajdaĥ keeping their body
parts close together, i.e. arms touching sides, belly touching thighs, thighs touching
shins and shins touching the ground. In Sajdaĥ and Qa’daĥ, they should draw
their feet out towards the right side.
In Qa’daĥ, they should sit on their
left buttock. They should place their right and left hands on the middle of
their right and left thighs respectively. The rest method is like that of men.
(Rad-dul-Muḥtār, pp.
259, vol. 2) (Fatāwa-e-’Ālamgīrī, pp. 74, vol. 1, etc.)
Both
Should Pay Attention!
Some of the acts described in the
method of Ṣalāĥ for Islamic brothers and Islamic sisters are Farḍ without which
the Ṣalāĥ will not be valid whereas some acts are Wājib leaving which
deliberately is a sin; repenting of it and repeating such a Ṣalāĥ is Wājib. In
case of missing a Wājib forgetfully, Sajdaĥ Saħw becomes Wājib. Some of the
acts in Ṣalāĥ are Sunnat-e-Mūakkadaĥ; making a habit of abandoning a
Sunnat-e-Mūakkadaĥ is a sin. Similarly, some of the acts in Ṣalāĥ are Mustaḥab;
performing a Mustaḥab is an act of Šawāb while leaving a Mustaḥab is not a sin.
(Bahār-e-Sharī’at, pp.
507, vol. 1, etc.)
Six Pre-Conditions of Ṣalāĥ
1. Ṭaħāra
t (Purity)
The body, clothes and place of Ṣalāĥ
must be pure from all types of impurities.
(Sharḥ-ul-Wiqāyaĥ,
pp.156, vol. 1)
2.
Sitr-e-‘Awrat (Veiling)
1. Men’s body from navel to the knees
(including knees) must be covered whereas women’s whole body must be covered
except the following five parts: Face, both palms, soles of both feet.
(Dur-re-Mukhtār, pp.
95, vol. 2)
However, according to a Muftā bihī
Qawl (valid verdict), the Ṣalāĥ of a woman will be valid even if her both
hands, up to wrist, and feet, up to ankle, are completely uncovered.
2. If someone wears such thin clothing
that exposes such a part of the body which is Farḍ to be concealed in Ṣalāĥ, or
that exposes the colour of skin (of that part), the Ṣalāĥ will not be valid.
(Bahār-e-Sharī’at, pp.
480, vol. 1) (Fatāwa-e-’Ālamgīrī, pp. 58, vol. 1)
3. Nowadays, the trend of wearing thin
clothing is growing. Wearing such thin clothes that expose any part of thigh or
Sitr is Ḥarām even when not offering Ṣalāĥ.
(Bahār-e-Sharī’at, pp.
480, vol. 1)
Wearing such thick skin-tight
clothes that do not expose the colour of the body but reveal the shape of Sitr
will not invalidate the Ṣalāĥ but it is not permissible for other people to
look at that part of the body.
(Rad-dul-Muḥtār, pp.
103, vol. 2)
4. Coming in front of others wearing
such skin-tight clothes is prohibited and it is more strictly forbidden for
women.
(Bahār-e-Sharī’at, pp.
480, vol. 1)
5. Some women wear such thin shawl made
of muslin etc. that reveals the blackness of their hair during Ṣalāh or wear
such dress through which the colour of body-parts is visible; the Ṣalāh offered
wearing such a dress will not be valid.
3.
Istiqbāl-e-Qiblah
Istiqbāl-e-Qiblah means facing
towards the Qiblah during Ṣalāh.
1. If the Muṣallī (the one offering
Ṣalāh) turns his chest deliberately from Qiblah without a valid reason, his
Ṣalāh will become invalid even if he turns back to Qiblah instantly. However,
if his chest turns unintentionally and he turns back to Qiblah within the amount
of time in which 'سُبْحٰنَ الله' can be uttered
thrice, his Ṣalāh will not be invalid.
(Munya-tul-Muṣallī,
pp.193) (Baḥr-ur-Rāiq, pp. 497, vol. 1)
2. If only face turned from Qiblah, it
is Wājib to turn the face back towards Qiblah instantly. Although the Ṣalāh
will not become invalid in this case, it is Makrūh-e-Taḥrīmī to do so without a
valid reason.
(Al-Marja'-us-Sabiq)
3. If someone is present at such a
place where there is neither any means to know the direction of Qiblah nor any
such Muslim whom he could ask the direction, so, in this case, he has to do
Taḥarrī, i.e. ponder (as to where the direction of Qiblah may be). He should
turn towards the direction in which his heart guides him. This is the direction
of Qiblah for him.
(Dur-re-Mukhtār, pp.
143, vol. 2) (Rad-dul-Muḥtār, pp. 143, vol. 2)
4. If someone offered Ṣalāh doing
Taḥarrī and got to know later on that the direction in which he offered Ṣalāh
was not the correct direction of Qiblah, his Ṣalāh will still be valid; it does
not need to be repeated.
(Tanvīr-ul-Abṣār, pp.
143, vol. 2)
5. If someone is offering Ṣalāh doing
Taḥarrī, another person sees him and starts offering Ṣalāh facing the same
direction without doing Taḥarrī, his Ṣalāh will not be valid; he will have to
do his own Taḥarrī.
(Rad-dul-Muḥtār, pp.
143, vol. 2)
4.
Waqt (Timings)
It is necessary to offer Ṣalāh
within its stipulated time. For example, today's 'Aṣr Ṣalāh is to be offered,
it is necessary that the time for 'Aṣr has begun. 'Aṣr Ṣalāh will not be valid
if it is offered before the beginning of its time.
1. Usually, the time-tables (of Ṣalāh)
are displayed in Masājid. The timings of Ṣalāh can easily be ascertained with
the help of the time-tables compiled by reliable Tawqīt Dān (Experts in Ṣalāh /
fasting timings) and certified by Ahl-e-Sunnah scholars.
2. It is Mustaḥab for Islamic sisters
to offer Fajr Ṣalāh in its initial time; as for other Ṣalāh, it is better for
them to wait for men's Jamā'at, and offer Ṣalāh after the Jamā'at ends.
(Dur-re-Mukhtār, pp.
30, vol. 2)
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