Fifteen
Rulings about Passing across the front of a Muṣallī
1. In a ground or a big Masjid, it is
impermissible to pass through from the place of feet of Muṣallī to
Mawḍa'-e-Sujūd. Mawḍa'-e-Sujūd means the area up to which sight spreads when
eye sight is fixed at the spot of Sajdah in the state of Qiyām. It is not
permissible to pass through from the place of feet (of Muṣallī) up to
Mawḍa'-e-Sujūd.
('Alamgīrī, vol. 1,
pp. 104, Dur-re-Mukhtār, vol. 2, pp. 479)
An approximate distance of
Mawḍa'-e-Sujūd is three yards from feet (towards Qiblah). In other words, the
distance of three yards from feet is the area up to which sight spreads and
therefore, in a ground, there is no harm in passing beyond this distance.
(Qānūn-e-Sharī'at,
Part. 1, pp. 114)
2. In a small Masjid or home, if there
is no Sutrah in front of Muṣallī, it is not permissible to pass through from
the place of his feet up to the wall towards Qiblah.
('Alamgīrī, vol. 1,
pp. 104)
3. If there is a Sutrah in front of
Muṣallī, there is no harm in passing beyond the Sutrah.
(ibid)
4. The height of Sutrah should at least
be equal to that of a half arm (almost a half yard) and the thickness of Sutrah
should at least be equal to that of a finger.
(Dur-re-Mukhtār, pp.
484, vol. 2)
5. Imām's Sutrah is the Sutrah for the
Muqtadī as well. In other words, if there is a Sutrah in front of the Imām and
somebody passes across the front of the Muqtadī, the passing person will not be
a sinner.
(Rad-dul-Muḥtār, vol.
2, pp. 487)
6. A tree, man or animal can serve as a
Sutrah.
(Ghunyah, pp. 367)
7. If a man serves as a Sutrah, it is
necessary that his back faces the front of Muṣallī.
(Bahār-e-Sharī'at, pp.
616, vol. 1)
(if somebody faces the face of
Muṣallī, he will be accused, there is no blame on Muṣallī in this case.
Therefore, an Imām has also to be careful while turning round and looking back
having performed the Salām; if the Imām faces the front of the one offering his
remaining Ṣalāh, he will be a sinner.)
8. If a person is passing across the
front of Muṣallī and another person passes along with him at the same pace
using him as Sutrah, the first person will be a sinner and he will
automatically become Sutrah for the second person.
('Alamgīrī, vol. 1,
pp. 104)
9. During Ṣalāh with Jamā'at, if
someone starts offering Ṣalāh at a rear Ṣaf in spite of vacancy at the Ṣaf
ahead, the newcomer can go ahead crossing above the neck of the person offering
Ṣalāh at the rear Ṣaf, as he himself lost his dignity.
(Dur-re-Mukhtār, pp.
483, vol. 2)
10. If someone is offering Ṣalāh at so
high place that the body-parts of the passing person are not in front of
Muṣallī, the passing person is not a sinner.
(Bahār-e-Sharī'at, pp.
615, vol. 1)
11. If two persons want to pass across
the front of Muṣallī, there is a particular method for doing so. One of them
should stand making his back face the front of Muṣallī, now the other person
should pass using the standing person as a Sutrah. Then, the other who has
already passed should stand behind the back of the standing person in the
position that his back faces the front of Muṣallī. Now, the first person should
pass and the other person should return to the side where he had come from.
('Alamgīrī, pp. 104,
vol. 1, Rad-dul-Muḥtār, vol. 2, pp. 483, vol. 2)
12. If a person is about to pass across
the front of Muṣallī, the Muṣallī is allowed to prevent him from passing by
uttering سُبْحَٰنَ اللّٰه, or doing Qirā-at
loudly or with the gesture of hand, head or eye but more than these acts are
not allowed; for example, grabbing and jerking the clothes or beating is not
allowed and, in case of 'Amal-e-Kaśīr, his Ṣalāh will become invalid.
(Durr-e-Mukhtār,
Rad-dul-Muḥtār, vol. 2, pp. 485)
13. Doing both, Tasbīḥ and gesture
simultaneously, is Makrūh.
(Durr-e-Mukhtār, vol.
2, pp. 486)
14. If a person passes across the front
of a woman (offering Ṣalāh), she should prevent by Taṣfīq i.e. hitting the back
of her left hand with the fingers of her right hand. If a man did Taṣfīq and a
woman uttered Tasbīḥ, the Ṣalāh would not become invalid, but it is in
contradiction with the Sunnah.
(ibid)
15. The one doing Ṭawāf is allowed to
pass across the front of Muṣallī.
(Rad-dul-Muḥtār, vol.
2, pp. 482)
Traveller's
Salah*
Excellence
of Ṣalāt-'Alan-Nabī ﷺ
The Beloved and Blessed Prophet صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَسَلَّم
has stated, 'When the day of Thursday comes, Allah عَزَّوَجَلَّ
sends angels who have papers made of silver and pens made of gold. They write
[the name of] one who recites Ṣalāt on me in abundance on the day of Thursday
and the night of Friday.'
(Tārīkh Damishq li Ibn
'Asākir, vol. 47, pp. 142)
صَلُّوْا عَلَى الْحَبِيْبِ ۞ صَلَّى اللّٰہ
تَعَالٰی عَلٰی مُحَمَّد
Allah عَزَّوَجَلَّ
says in verse 101 of Sūrah An-Nisā:
وَاِذَا ضَرَبْتُمْ فِى الْاَرْضِ فَلَيْسَ
عَلَيْكُمْ جُنَاحٌ اَنْ تَقْصُرُوْا مِنَ الصَّلٰوةِ ۖ اِنْ خِفْتُمْ اَنْ
يَّفْتِنَكُمُ الَّذِيْنَ كَفَرُوْا ۖ اِنَّ الْكٰفِرِيْنَ كَانُوْا لَكُمْ
عَدُوًّا مُّبِيْنًا
And when you
travel in the land, it is no sin for you to shorten some of your (obligatory)
prayers; if you fear that disbelievers may cause you harm; undoubtedly the
disbelievers are open enemies to you.
[Kanz-ul-Īmān
(Translation of Quran)] (Part 5, Sūrah An-Nisā, verse 101)
*According to Ḥanafī Jurisprudence
Ṣadr-ul-Afāḍil, 'Allāmah Maulānā
Sayyid Muhammad Na'īmuddīn Murādābādī عَلَيْهِ
رَحْمَةُ اللّٰهِ الْوَاهِى has stated: Fear of [harm from]
non-Muslims is not a condition to do Qaṣr (i.e. shortening Ṣalāh). Sayyidunā
Ya'lā Bin Umayyah رَضِیَ اللّٰہ تَعَالٰی عَنْه
asked Sayyidunā 'Umar Fārūq-e-A'ẓam رَضِیَ اللّٰہ
تَعَالٰی عَنْه, 'We are living in peace, then why do we do Qaṣr [i.e. shorten
our Ṣalāh]?' He رَضِیَ اللّٰہ تَعَالٰی عَنْه
replied, 'I also wondered about it, and humbly asked the Beloved and Blessed
Prophet صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ
وَسَلَّم the same question. The Revered and Renowned Prophet صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم
replied, 'This is a Ṣadaqah for you from Allah عَزَّوَجَلَّ,
so accept His Ṣadaqah.'
(Ṣaḥīḥ Muslim, pp.
347, Ḥadīš 686; Khazāin-ul-'Irfān)
Umm-ul-Mu'minīn Sayyidatunā 'Āishah
Ṣiddīqah رَضِیَ اللّٰہ تَعَالٰی عَنْهَا
has narrated, '[At first] two Rak'āt of Ṣalāh were declared Farḍ. After the
Beloved and Blessed Prophet صَلَّى اللّٰہ تَعَالٰی
عَلَيْهِ وَاٰلِهٖ وَسَلَّم migrated, four [Rak'at] were declared Farḍ
but the Ṣalāh during a journey was left in the initial state [with two Rak'at
of Farḍ].'
(Ṣaḥīḥ Bukhārī, vol.
2, pp. 604, Ḥadīš 3935)
Sayyidunā 'Abdullāh Bin 'Umar رَضِیَ اللّٰہ تَعَالٰی عَنْهُمَا has narrated that the
Noble Prophet صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ
وَسَلَّم declared two Rak'āt obligatory for the Ṣalāh offered during a
journey saying that it is complete [Ṣalāh], not incomplete. That is, even
though apparently two Rak'āt were reduced but two Rak'āt are equal to four
Rak'āt in terms of reward.
(Sunan Ibn Mājah, vol.
2, pp. 59, Ḥadīš 1194)
صَلُّوْا عَلَى الْحَبِيْبِ ۞ صَلَّى اللّٰہ
تَعَالٰی عَلٰی مُحَمَّد
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