2.
Qiyām
1. The least level of Qiyām is that if
the hands are stretched, they should not reach knees whereas complete Qiyām is
to stand erect.
(Dur-re-Mukhtār, pp.
163, vol. 2) (Rad-dul-Muḥtār, pp. 163, vol. 2)
2. The duration of Qiyām and that of
Qirā-at is the same; standing in Qiyām is Farḍ, Wājib or Sunnah for as long as
Farḍ Qirā-at, Wājib Qirā-at or Sunnah Qirā-at requires respectively.
(ibid)
3. Qiyām is Farḍ for Farḍ, Witr, Eīdaīn
and the Sunan of Fajr Ṣalāh. If anyone offered any of these Ṣalāh sitting
without a valid reason, Ṣalāh would not be valid.
(ibid)
4. Feeling just slight pain in standing
is not a valid excuse, instead, a person can be exempted from Qiyām when he/she
is unable to stand or perform Sajdah, or when his wound bleeds due to standing
or performing Sajdah or a drop of urine is released, or his quarter Sitr is
exposed, or he is quite unable to do Qirā-at. Similarly, if a person is able
enough to stand, but it will result in the intensity or prolongation of his
illness or unbearable pain, he can offer Ṣalāh sitting.
(Ghunyah, pp. 261-267)
5. If it is possible to stand for Qiyām
leaning on a staff (crutches) or wall, or by the help of a servant, it is Farḍ
to do so.
(Ghunyah, pp. 261)
6. If it is possible to utter just
Takbīr-e-Taḥrīmah standing, it is Farḍ to utter اَللّٰهُ
اَكْبَرُ whilst standing and then (if it isn't possible to remain standing
anymore), he may sit down.
(ibid, pp. 262)
Beware!
Beware! The people who offer their
Farḍ Ṣalāh sitting due to any slight pain, injury etc. should consider the
foregoing ruling of Sharī'ah; it is Farḍ to repeat every such Ṣalāh offered
sitting despite having the strength to stand. Similarly, it is also Farḍ to
repeat all such Ṣalāh offered sitting despite the fact that they could have
been offered standing by leaning on a staff, wall or with the help of a person.
(Bahār-e-Sharī'at, pp.
511, vol. 1)
The same rule applies to women, i.e.
they are not allowed to offer Ṣalāh sitting without Shar'ī permission.
7. Some Masājid provide chairs on which
some old people sit and offer Ṣalāh despite coming to the Masjid on foot, they
even talk with others standing after the Ṣalāh; if such people offer Ṣalāh
sitting without Shara'ī permission, their Ṣalāh will not be valid.
8. It is permissible to offer Nafl
Ṣalāh sitting despite having the strength to stand; however, it is better to
offer it standing. Ḥaḍrat Sayyidunā 'Abdullāh bin 'Amr رَضِىَ اللهُ تَعَالٰى عَنْهُ narrates that the Prophet of Raḥmah, the
intercessor of Ummah, the distributor of Na'mah صَلَّى
اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, "The Ṣalāh
of the one offering in sitting-posture is half of the one offering in
standing-posture (the Šawāb would be half)."
(Ṣaḥīḥ Muslim, pp.
370, Ḥadīš 735)
However, the Šawāb will not be
reduced if someone offers it sitting due to any valid reason. Nowadays, the
trend of offering Nafl Ṣalāh in sitting-posture has developed. People seem to
be under the impression that offering these Nafl sitting is better; it is their
misconception. The same ruling applies to the two Rak'at Nafl after the Witr
(to offer them standing is better).
(Bahār-e-Sharī'at, pp.
670, vol. 1)
صَلُّوا عَلَى الْحَبِيب صَلَّى اللهُ
تَعَالَى عَلَى مُحَمَّد
3.
Qiraat (Recitation of the Holy Quran)
1. Qirā-at means 'pronouncing each and
every letter from its correct place of origin so that each letter is quite
distinct from every other letter.'
(Fatāwa-e-'Ālamgīrī,
pp. 69, vol. 1)
2. Even when reciting in low volume, it
is necessary for the reciter to hear his voice of recitation.
(ibid)
3. If the letters are pronounced
correctly, but not loud enough for the reciter to hear himself (and there is no
obstruction such as noise or the problem of hard of hearing either), the Ṣalāh
will not be valid in this case.
(ibid)
4. Although it is necessary for the
reciter to listen to the voice of recitation himself, the sound should not
reach others in Sirrī Ṣalāh (the Ṣalāh in which recitation is done in low
volume). Similarly, listening to the voice of recitation while reciting
Tasbīḥāt etc. is also necessary.
5. Likewise, whatever is to be recited
or said even other than Ṣalāh, it must be recited or said in such a loud voice
that the reciter or speaker could hear himself; for example, giving a divorce,
freeing a slave or mentioning the name of Allāh عَزَّوَجَلَّ
when slaughtering an animal. In all these cases, the words must be said loud
enough for the reciter to hear.
(ibid)
The same should be kept in mind when
reciting Durūd Sharīf and other Awrāds.
6. To recite at least one Āyah in the
first two Rak'at of a Farḍ Ṣalāh, every Rak'at of Witr, Sunan and Nawāfil Ṣalāh
is Farḍ for the Imām as well as the Munfarid.
(Marāqil falāḥ, pp.
51)
7. A Muqtadī is not allowed to do
Qirā-at in Ṣalāh, neither Sūra-e-Fātiḥah nor any other Āyah; neither in a Sirrī
Ṣalāh nor in a Jahrī Ṣalāh. The Qirā-at of the Imām is sufficient for the
Muqtadī.
(Marāqil falāḥ, pp.
51)
8. If someone did not do Qirā-at in any
Rak'at of Farḍ Ṣalāh or did Qirā-at only in one Rak'at, his Ṣalāh would be
invalid.
(Fatāwa-e-'Ālamgīrī,
pp. 69, vol. 1)
9. One should recite the Qurān slowly
in Farḍ Ṣalāh and, at a medium pace, in Tarāwīḥ. Fast recitation in Nawāfil of
the night is permissible, however, the words should be clearly understandable,
i.e. the Maddat should be pronounced with at least the minimum degree of length
set by Qurrā, otherwise, it is Ḥarām, because we have been commanded to recite
the Qurān with Tartīl (slowly).
(Dur-re-Mukhtār, pp.
320, vol. 2) (Rad-dul-Muḥtār, pp. 320, vol. 2)
These days, most of the Ḥuffāẓ
recite in such a way that not to speak of maintaining the length of Mad; one
cannot understand any word except يَعْلَمُوْنَ,تَعْلَمُوْنَ,
they do not pronounce the letters properly, they even miss out words. Even
worse, they boast amongst others about their speed of recitation. Reciting the
Quran in such a manner is strictly Ḥarām.
(Bahār-e-Sharī'at, pp.
547, vol. 1)
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