Three
Makruh Times
1. From the time of sunrise up to the
next 20 minutes.
2. From 20 minutes before sunset to the
time of sunset.
3. From Niṣf-un-Nahār to the time when
the sun begins to decline. No Ṣalāh, whether it is Farḍ, Wājib, Nafl or Qaḍā is
permissible during these three times.
However, if someone has not offered
'Aṣr Ṣalāh and Makrūh time has started, he can still offer it, but delaying
Ṣalāh to this extent is Ḥarām.
(Fatāwa-e-'Ālamgīrī,
pp. 52, vol. 1) (Dur-re-Mukhtār, pp. 37, vol. 2) (Rad-dul-Muḥtār, pp. 37, vol.
2) (Bahār-e-Sharī'at, pp. 454, vol. 1)
If
the Makrūh Time Begins during Ṣalāh, then ...?
The Salām of 'Aṣr Ṣalāh should be
performed at least 20 minutes before the sunset. A'lā Ḥaḍrat Imām Aḥmad Razā
Khān عَلَيْهِ رَحْمَةُ الرَّحْمٰن says, "It is
preferable to delay Ṣalā-tul-'Aṣr as long as possible, but it should be
completed before the Makrūh time begins."
(Fatāwā Raḍawiyyah
(Jad īd), pp. 156, vol. 5)
"If someone takes precaution
and lengthens Ṣalāh such that the Makrūh time begins during his Ṣalāh, even then,
he will not be objected to."
(ibid, pp. 139)
5.
Niyyat (Intention)
Niyyat means firm intention in
heart.
(Tanvīr-ul-Abṣār, pp.
111, vol. 2)
1. Although verbal intention is not
necessary, it is better; provided the intention is present in heart.
(Fatāwa-e-'Ālamgīrī,
pp. 65, vol. 1)
Further, making intention in Arabic
language isn't necessary; it can be made in any other language.
(Dur-re-Mukhtār, pp.
113, vol. 2)
2. As regards intention, there is no
significance of verbal utterance. For example, if the intention of Ẓuḥar Ṣalāh
was present in heart but the word 'Aṣr instead of Ẓuḥar was mistakenly uttered,
Ẓuḥar Ṣalāh will still be valid.
(ibid, pp. 112)
3. The least level of intention is that
if someone asks as to which Ṣalāh is about to be offered, one should reply
promptly. If he is in such a state that he has to recall before replying, then
his Ṣalāh will not be valid.
(ibid, pp. 113)
4. If the Ṣalāh is Farḍ, the intention
of Farḍ is also necessary. For example, the intention 'I am offering the Farḍ
of today's Ẓuḥar' is to be present in heart.
(Dur-re-Mukhtār, pp.
117, vol. 2) (Rad-dul-Muḥtār, pp. 117, vol. 2)
5. Even though it is correct to make
just a general intention of Ṣalāh for Nafl, Sunnat and Tarāwīḥ, but it is safer
to make the intention of Tarāwīḥ or current Sunnah while offering Tarāwīḥ; as
for other Sunnah Ṣalāh, one should make the intention of Sunnah or that of the
following of the Prophet صَلَّى اللهُ تَعَالٰى
عَلَيْهِ وَاٰلِهٖ وَسَلَّم because some Mashāikh (scholars) consider
a general intention insufficient for Sunnah Ṣalāh.
(Munya-tul-Muṣallī,
pp. 225)
6. For Nafl Ṣalāh, a general intention
of Ṣalāh is sufficient even if 'Nafl' is not included in intention.
(Dur-re-Mukhtār, pp.
116, vol. 2) (Rad-dul-Muḥtār, pp. 116, vol. 2)
7. The intention 'My face is towards
Qiblah' is not a condition.
(Dur-re-Mukhtār, pp.
129, vol. 2)
8. While offering Ṣalāh following an
Imām (in Jamā'at), a Muqtadī can make the following intention as well: "I
intend to offer the same Ṣalāh that the Imām is offering".
(Fatāwa-e-'Ālamgīrī,
pp. 67, vol. 1)
9. The intention for the funeral Ṣalāh
is: "This Ṣalāh is for Allāh عَزَّوَجَلَّ
and the supplication is for this deceased person."
(Dur-re-Mukhtār, pp.
126, vol. 2) (Rad-dul-Muḥtār, pp. 126, vol. 2)
10. It is necessary to make the intention
of Wājib for a Wājib Ṣalāh and it has to be specified as well. For example,
Eīd-ul-Fiṭr, Eīd-ul-Aḍḥā, Naẓr (votive), the Ṣalāh after Ṭawāf (Wājib-ut-Ṭawāf)
or the Nafl Ṣalāh that was deliberately cancelled, as the Qaḍā of such a Ṣalāh
is also Wājib.
(Rad-dul-Muḥtār, pp.
119, vol. 2)
11. Though Sajda-e-Shukr is Nafl, its
intention is also necessary. For example, the intention 'I am going to perform
Sajda-e-Shukr' is to be present in heart.
(ibid)
12. According to the author of
'Naḥr-ul-Fāiq', intention is necessary even for Sajda-e-Sahw,
(ibid)
i.e. one has to make intention in
his heart that he is performing Sajda-e-Sahw.
6.
Takbīr-e-Taḥrīmah
Starting Ṣalāh by uttering اَللّٰهُ اَكْبَرُ is compulsory.
(Bahār-e-Sharī'at, pp.
500, vol. 1)
Seven
Farāiḍ of Ṣalāh
There are seven Faraid in Salah.
1. Takbīr-e-Taḥrīmah
2. Qiyām
3. Qirā-at
4. Rukū'
5. Sujūd
6. Qa'dah-e-Ākhīrah
7. Khurūj-e-Biṣun'ihī.
(Dur-re-Mukhtār, pp.
158-170, vol. 2) (Bahār-e-Sharī'at, pp. 507, vol. 1)
1.
Takbīr-e-Taḥrīmah
In fact, Takbīr-e-Taḥrīmah (also
called Takbīr-e-Aulā) is one of the pre-conditions for Ṣalāh but it has also
been included in the Farāiḍ because it is closely attached to the acts of
Ṣalāh.
(Ghunyah, pp. 256)
1. If the Muqtadī says the word 'Allāh'
of Takbīr-e-Taḥrīmah with the Imām but utters the word 'Akbar' before the Imām
utters the same word, his Ṣalāh will not be valid.
(Fatāwa-e-'Ālamgīrī,
pp. 68, vol. 1)
2. If the Muqtadī finds the Imām in
Rukū' and bends instantly for Rukū' uttering the Takbīr, i.e. he finishes the
Takbīr after he had already bent down to such an extent that his hands would
touch his knees if he stretched them, his Ṣalāh will not be valid.
(Fatāwa-e-'Ālamgīrī, pp. 69, vol. 1)
(Rad-dul-Muḥtār, pp. 176, vol. 2)
(What he should do on such an
occasion is to utter the Takbīr-e-Taḥrīmah whilst standing erect and then do
Rukū' uttering اَللّٰهُ اَكْبَرُ. If he manages to
join the Imām in Rukū' even for a moment, the Rak'at will be counted, but if
the Imām stands up before he joins the Imām in Rukū', the Rak'at will not be counted.)
3. If someone is unable to pronounce
Takbīr because of dumbness or loss of the faculty of speaking due to any other
reason, he does not have to utter it; just making intention in heart is
sufficient for him.
(Dur-re-Mukhtār, pp.
220, vol. 2)
4. If the word "Allāh" is
mispronounced as آللّٰہ (Āllāh) or the word اَكْبَر (Akbar) as اٰكَبَر
(Ākbar) or اكبار (Akbār), the Ṣalāh
will be invalid. If anyone deliberately utters any of these words despite
understanding their Fāsid (wrong) meaning, he will become a Kāfir
(disbeliever).
(Dur-re-Mukhtār, pp.
218, vol. 2)
These days, in case of a big
Jamā'at, most of the Mukabbirs, voluntarily conveying the voice of Takbīr to
those offering Ṣalāh at the back side, are heard mispronouncing the word
'Akbar' as 'Akbār' due to the lack of religious knowledge. As a result of this
mispronunciation, the Ṣalāh of such Mukabbirs as well as that of those offering
Ṣalāh following their Takbīrs becomes invalid. Therefore, one should refrain
from uttering Takbīr without learning necessary rulings.
5. If someone performs first Rak'at's
Rukū' with the Imām, he will gain the Šawāb of Takbīr-e-Aulā.
(Fatāwa-e-'Ālamgīrī,
pp. 69, vol. 1)
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