Amal-e-Kasir, Swallowing & the Thirty-Two Makruhat-e-Tahrimaĥ of Ṣalah

Definition of 'Amal-e-Kašīr

1.     'Amal-e-Kašīr invalidates Ṣalāĥ provided it is neither from the acts of Ṣalāĥ nor it is aimed at rectifying Ṣalāĥ. Doing the act seeing which from distance seems as if the doer of that act is not offering Ṣalāĥ or if there is strong likelihood that he is not offering Ṣalāĥ, that act is 'Amal-e-Kašīr. If the one watching from distance is in doubt as to whether or not the doer of that act is offering Ṣalāĥ, the act will be 'Amal-e-Qalīl that does not invalidate Ṣalāĥ.

(Dur-re-Mukhtār, pp. 464, vol. 2)

Wearing Clothes during Ṣalāĥ

2.     Wearing a kurta, pyjama or Taĥband during Ṣalāĥ.

(Ghunyaĥ, pp. 452)

3.     Undressing of Sitr during the Ṣalāĥ and, in the same condition, offering any act (of Ṣalāĥ) or the passing of the amount of time in which سُبْحٰنَاللّٰہ can be uttered thrice.

(Dur-re-Mukhtār, pp. 467, vol. 2)

Swallowing during Ṣalāĥ

4.     During Ṣalāĥ, if someone eats or drinks something even in the least amount such as swallowing a sesame seed without chewing or swallowing a drop that fell into the mouth, his Ṣalāĥ will become invalid.

(Dur-re-Mukhtār, pp. 462, vol. 2) (Rad-dul-Muḥtār, pp. 462, vol. 2)

5.     If something was embedded among teeth prior to the beginning of Ṣalāĥ, and the Muṣallī swallowed it, his Ṣalāĥ would become invalid provided the swallowed thing was equal or bigger than chick-pea. If it was smaller, the Ṣalāĥ will not become invalid but it would be Makrūĥ.

(Dur-re-Mukhtār, pp. 462, vol. 2) (Fatāwa-e-'Ālamgīrī, pp. 102, vol. 1)

6.     Before Ṣalāĥ, someone ate a sweet thing whose crumbs were not in the mouth; just a little sweetness remained in saliva, swallowing it will not invalidate the Ṣalāĥ.

(Fatāwa-e-'Ālamgīrī, pp. 102, vol. 1)

7.     If there is sugar etc. in the mouth that dissolves and reaches the throat, the Ṣalāĥ will become invalid.

(ibid)

8.     If gums bleed and the amount of saliva dominates that of blood, swallowing it will not invalidate the Ṣalāĥ, otherwise it will.

(Fatāwa-e-'Ālamgīrī, pp. 102, vol. 1)

The sign of blood's domination is that if its taste is felt in throat, the Ṣalāĥ will become invalid. The invalidation of Ṣalāĥ depends upon taste while that of Wuḍū depends upon colour. Therefore, Wuḍū will become invalid when saliva turns red; if it is yellow, it will not become invalid.

Deviating from the Qiblaĥ during Ṣalāĥ

9.     Turning chest from the direction of Qiblaĥ at or beyond the angle of 45 degree without a valid reason will invalidate the Ṣalāĥ. If there is a valid reason, the Ṣalāĥ will not become invalid. For example, someone suspected Ḥadaš (the invalidation of Wuḍū) and as soon as he turned his face, he realized the mistake of suspecting; in this case, if he has not yet exited the Masjid, his Ṣalāĥ will not become invalid.

(Baĥār-e-Sharī'at, pp. 611, vol. 1) (Dur-re-Mukhtār, pp. 468, vol. 2)

Killing a Snake during Ṣalāĥ

10. Killing a snake or scorpion does not invalidate the Ṣalāĥ provided that the Muṣallī does not have to walk three steps, nor is the need of three strikes, otherwise the Ṣalāĥ will become invalid.

(Fatāwa-e-'Ālamgīrī, pp. 103, vol. 1)

Killing a snake or scorpion is permissible when it is passing in front of the Muṣallī and there is fear of harm; if there is no fear of harm, killing it is Makrūĥ.

(ibid)

11. Plucking three hairs consecutively or killing three lice or beating one louse thrice – all of these acts will invalidate Ṣalāĥ. If the Muṣallī did not beat consecutively, the Ṣalāĥ will not become invalid but it would be Makrūĥ.

(Fatāwa-e-'Ālamgīrī, pp. 103, vol. 1, Ghunyaĥ, pp. 448)

Itching in Ṣalāĥ

12. Scratching thrice in one unit (of Ṣalāĥ) will invalidate Ṣalāĥ; i.e. scratching once and then lifting hand, then scratching and lifting hand once again; it is twice-scratching. If the act of scratching is repeated for the third time, Ṣalāĥ will become invalid. Placing the hand once (at an organ) and moving it several times will be considered scratching once only.

(Fatāwa-e-'Ālamgīrī, pp. 104, vol. 1, Ghunyaĥ, pp. 448)

Mistakes in Reciting اَللّٰہُ اَکْبَر

13. While uttering Takbīrs of Intiqāl (transitions), if the word "Allāĥ" is read with a stretched الف (Alif) (Āllāĥ) or the word اَکْبَر (Akbar) is read with a stretched الف (Alif) اکبار (Ākbar) or with a stretched ب (bā) اکبار (Akbār), the Ṣalāĥ will be invalid. If this mistake was committed while uttering Takbīr-e-Taḥrīmaĥ, the Ṣalāĥ would not start at all.

(Dur-re-Mukhtār, pp. 473, vol. 2)

Most of the Mukabbirs, conveying the voice of Takbīr to those offering Ṣalāĥ at the back side, often commit these mistakes. As a result of this mispronunciation, the Ṣalāĥ of such Mukabbirs as well as that of those offering Ṣalāĥ following their Takbīrs becomes invalid. Therefore, one should refrain from uttering Takbīr without learning necessary rulings.

14. While doing Qirā-at or reciting Ażkār (invocations) in Ṣalāĥ, the mistake that makes the meaning Fāsid (wrong) will result in the invalidation of the Ṣalāĥ.

(Baĥār-e-Sharī'at, pp. 614, vol. 1)

Thirty-two Makrūĥāt-e-Taḥrīmaĥ of Ṣalāĥ

1.     Fidgeting with beard, body or clothes.

(Fatāwa-e-'Ālamgīrī, pp. 105, vol. 1)

2.     Folding cloth (ibid), as these days, some people lift their trousers etc. from front or rear side while going down for Sajdaĥ. However, if the cloth sticks to the body, there is no harm in un-sticking it with one hand.

Hanging Shawl over Shoulders

3.     Sadal, i.e. hanging cloth; for example, keeping a shawl or handkerchief on head or shoulder in such a way that its both ends are hanging. However, if one end is on a shoulder and the other is hanging, there is no harm in it.

4.     These days, some people keep their handkerchief on one shoulder in such a way that its one end is hanging at their belly while the other at their back, offering Ṣalāĥ in this state is Makrūĥ-e-Taḥrīmī.

(Baĥār-e-Sharī'at, pp. 624, vol. 1)

5.     Likewise, if either of the sleeves is folded higher than a half forearm, the Ṣalāĥ will become Makrūĥ-e-Taḥrīmī.

(Dur-re-Mukhtār, pp. 490, vol. 2)

Intense Excretory Requirement

6.     Being in the intense need of urinating, defecating or breaking wind etc. If there is intensity before starting the Ṣalāĥ, starting Ṣalāĥ in this case is a sin provided there is sufficient time available (for Ṣalāĥ). However, if the time for Ṣalāĥ will elapse in case of making Wuḍū having urinated or defecated, offer Ṣalāĥ in the same condition. If this state occurred during Ṣalāĥ, it is Wājib to cancel Ṣalāĥ provided there is sufficient time available (for the Ṣalāĥ). If someone offered Ṣalāĥ in the same state, he would be a sinner.

(Rad-dul-Muḥtār, pp. 492, vol. 2)

Fourteen Mustaḥab-bāt of Ṣalāĥ and the Twenty-Nine Acts That Invalidate It

Fourteen Mustaḥab-bāt of Ṣalāĥ

There are fourteen Mustaḥab-bāt in Ṣalāĥ.

1.     Uttering the words of intention verbally.

(Dur-re-Mukhtār, pp. 113, vol. 2)

 The presence of intention in heart is necessary; otherwise, Ṣalāĥ will not be valid even if verbal intention is made.

2.     In Qiyām, standing with a gap of four fingers between both the feet.

(Fatāwa-e-'Ālamgīrī, pp. 73, vol. 1)

3.     Focussing sight at the place of Sajdaĥ in Qiyām.

4.     Focussing sight at feet in Rukū'

5.     Focussing sight at nose in Sajdaĥ

6.     Focussing sight at lap in Qa'daĥ

7.     Focussing sight at right shoulder in the first Salām and

8.     Focussing sight at left shoulder in the second Salām.

(Tanvīr-ul-Abṣār, pp. 214, vol. 2)

9.     For a Munfarid to utter the Tasbīḥ more than three times in Rukū' and Sujūd (but in odd numbers i.e. 5, 7, 9).

(Fath-ul-Qadīr, pp. 259, vol. 1)

10. According to the narration on the part of Ḥaḍrat Sayyidunā 'Abdullāĥ bin Mubārak رَحْمَۃُاللّٰہِ تَعَالٰی عَلَیْہ mentioned in the book "Ḥilyaĥ" etc., it is Mustaḥab for the Imām to utter Tasbīḥāt five times.

(Baĥār-e-Sharī'at, pp. 527, vol. 1)

11. To avoid coughing as long as possible.

12. If you need to yawn, keep your mouth closed, if the yawn does not stop, press your lips with your teeth, if this does not stop yawn either, put the back of your right hand on your mouth if you are in state of Qiyām, and the back of your left hand if you are in any other unit of Ṣalāĥ.

An effective way of stifling yawn is to recall that the Holy Prophet صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم and all the other Prophets عَلَیْہِمُ السَّلَام never yawned.

 (Baĥār-e-Sharī'at, pp. 538, vol. 1)

(Dur-re-Mukhtār, pp. 215, vol. 2)

(Rad-dul-Muḥtār, pp. 215, vol. 2)

 اِنْشَآءَاللّٰہُ عَزَّوَجَلَّ yawn will stop instantly.

13. For the Imām and Muqtadīs to stand up when the Mukabbir says حَیَّ عَلَی الْفَلَاح.

(Baĥār-e-Sharī'at, pp. 538, vol. 1)

14. Performing Sajdaĥ on earth without anything in between forehead and the ground.

(ibid)

A Practice of 'Umar Bin 'Abdul Aziz رَحْمَۃُاللّٰہِ تَعَالٰی عَلَیْہ

Ḥujja-tul-Islām Ḥaḍrat Sayyidunā Imām Muḥammad Ghazālī عَلَیْہِ رَحْمَۃُالْوَالِی narrates that Ḥaḍrat Sayyidunā 'Umar bin 'Abdul Aziz رَحْمَۃُاللّٰہِ تَعَالٰی عَلَیْہ would always perform Sajdaĥ on the bare ground without spreading any mat etc.

(Iḥyā-ul-'Ulūm, pp. 204, vol. 1)

Excellence of a Dusty Forehead

Ḥaḍrat Sayyidunā Wāšilaĥ bin Asqa' رَحْمَۃُاللّٰہِ تَعَالٰی عَلَیْہ narrates that the Holy Prophet صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, "None of you should remove his forehead-dust until he finishes his Ṣalāĥ because angels keep praying for his forgiveness for as long as the mark of Sajdaĥ remains on his forehead."

(Mu'jam Kabīr, pp. 56, vol. 22, Ḥadīš 134)

Dear Islamic brothers! It is not better to remove dust from forehead during Ṣalāĥ and, Allāĥ عَزَّوَجَلَّ forbid, removing it out of arrogance is a sin. However, if the Muṣallī feels pain or his attention is diverted of not removing the dust, there is no harm in removing the dust in this case. If someone suspects the fear of show-off, he should remove the dust from his forehead after the Ṣalāĥ.

Twenty-Nine acts that Invalidate Ṣalāĥ

1.     Talking.

(Dur-re-Mukhtār, pp. 445, vol. 2)

2.     Saying Salām to someone.

3.     Replying to Salām of someone else.

(Fatāwa-e-'Ālamgīrī, pp. 98, vol. 1)

4.     Replying to someone's sneeze (if you sneeze while offering Ṣalāĥ, you should remain silent; however, if you say اَلْحَمْدُلِلّٰہ, there is no harm in it. If you didn't say اَلْحَمْدُلِلّٰہ during the Ṣalāĥ, say after the Ṣalāĥ).

(ibid)

5.     Uttering اَلْحَمْدُلِلّٰہ on hearing good news.

(ibid, pp. 99)

6.     Saying اِنَّالِلّٰہِ وَاِنَّآاِلَیْہِ رَاجِعُوْنَ on hearing a bad news (or news of someone's death).

(ibid)

7.     Replying to the Ażān.

(ibid, pp. 100)

8.     Uttering جَلَّ جَلَالُہٗ on hearing the name of Allāĥ عَزَّوَجَلَّ.

(Ghunya-tul-Mustamlī, P420)

9.     Reciting Durūd Sharīf, for example صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, as a reply on hearing the blessed name of the Holy Prophet صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم.

(Dur-re-Mukhtār, pp. 460, vol. 2)

 (If صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم or جَلَّ جَلَالُہٗ were uttered without the intention of reply, the Ṣalāĥ will not become invalid.)

Crying during Ṣalāĥ

10. Due to pain or trouble, if the words 'aĥ', 'ooh', 'uff', 'tuff' are uttered or if letters are pronounced while crying during Ṣalāĥ, the Ṣalāĥ will become invalid. There is no harm if just tears welled up without the utterance of letters.

(Fatāwa-e-'Ālamgīrī, pp. 101, vol. 1, Rad-dul-Muḥtār, pp. 455, vol. 2)

If the Muqtadī begins to cry in Ṣalāĥ due to the voice of Imām's recitation and the words "Na'am", or "yes" are uttered, the Ṣalāĥ will be valid, for this word was uttered due to Khushū' (humility). However, if he said these words due to the Imām's attractive manner of recitation, the Ṣalāĥ would become invalid.

(Dur-re-Mukhtār, pp. 456, vol. 2) (Rad-dul-Muḥtār, pp. 456, vol. 2)

Coughing in Ṣalāĥ

11. If a patient spontaneously utters words "āĥ" and "ūĥ", the Ṣalāĥ will not be invalid. Similarly, the letters uttered under compulsion whilst sneezing, yawning, coughing or burping etc. are exempted.

(Dur-re-Mukhtār, pp. 456, vol. 2)

12. Blowing without making a sound is like breathing and will not invalidate Ṣalāĥ; but it is Makrūĥ to blow deliberately; however, if two letters are uttered whilst blowing, (uff, tuff etc.) Ṣalāĥ will become invalid.

(Ghunyaĥ, pp. 451)

13. Uttering two letters (e.g. "akh") while clearing throat will invalidate Ṣalāĥ; however, if there is a valid excuse or proper purpose, for example, if you naturally feel to do so or to clear voice or correct Imām's mistake or draw the attention of the one passing from your front, then there is no harm in coughing in all these cases.

(Baĥār-e-Sharī'at, pp. 608, vol. 1) (Dur-re-Mukhtār, pp. 455, vol. 2)

Reading (from a written script) in Ṣalāĥ

14. Reciting the Quran seeing from its script or from any piece of paper or from writing on arch etc. during the Ṣalāĥ will invalidate the Ṣalāĥ. (However, if a Muṣallī just takes a glance at a Muṣḥaf Sharīf or arch etc. while reciting the memorized Ayaĥs, there is no harm in it. Similarly, if the Muṣallī saw and comprehended an Āyaĥ written on a piece of paper etc. but did not recite it, there is no harm in it either.)

(Dur-re-Mukhtār, pp. 463, vol. 2) (Rad-dul-Muḥtār, pp. 463, vol. 2)

15. Deliberately seeing and comprehending an Islamic book or any Islamic topic during the Ṣalāĥ is Makrūĥ and, if a worldly topic is seen and comprehended during the Ṣalāĥ, it would be more Makrūĥ

(Baĥār-e-Sharī'at, pp. 609, vol. 1).

Therefore, one should keep things, such as books, packets and shopping bags, with any writing on them, mobile phone or watch etc. in such a way that their writing does not come into his sight during Ṣalāĥ. Or he should cover them with a handkerchief etc. Furthermore, avoid taking a glance at frames, stickers and leaflets etc. displayed at the pillars etc.

Sunan of Salam, Sunan-e-Badiyyah, and Ten Special Sunan for Islamic Sisters

Sunan of Performing Salām

1.     Performing Salām twice uttering the following words:

اَلسَّلَامُ عَلَیْکُمْ وَرَحْمَۃُاللّٰہ

2.     Turning the face to the right side first and then

3.     The left side.

(Baĥār-e-Sharī'at, pp. 535, vol. 1)

4.     Saying both Salām loudly is a Sunnaĥ for the Imām, but the voice of the second Salām should be lower than the first one.

(Dur-re-Mukhtār, pp. 294, vol. 2)

5.     As soon as the Imām utters the word اَلسَّلَام while performing the first Salām, his Ṣalāĥ will finish even if he has not yet uttered the word عَلَیْکُمْ; therefore, if any latecomer joined the Jamā'at after the Imām had already uttered the word اَلسَّلَام, his Iqtidā would not be valid. However, his Iqtidā will be valid if the Imām, having performed the first Salām, performs Sajda-e-Sahw provided Sajda-e-Sahw had become Wājib.

(Rad-dul-Muḥtār, pp. 292, vol. 2)

6.     When the Imām turns his face to the right and left side while performing Salām, he should make the intention of saying Salām to the people offering Ṣalāĥ at his right and left side respectively; but he should not intend to say Salām to any woman (even if she is present in the Jamā'at). Further, he should also intend to say Salām to Kirāman Kātibīn (angels deputed for writing deeds) as well as the angels deputed for safeguard during both Salāms, but he should not fix any number in the intention.

(Dur-re-Mukhtār, pp. 294, vol. 2)

7.     Muqtadī (the one offering Ṣalāĥ with Jamā'at) should also intend to say Salām to the people and angels on both sides, further, he should also make intention for the Imām while performing Salām towards the side where the Imām is present. If the Imām is in front of the Muqtadī, he should intend to say Salām to the Imām while performing both Salāms. A Munfarid should intend to say Salām to the angels only.

(Dur-re-Mukhtār, pp. 299, vol. 2)

8.     Muqtadī's transitions i.e. Rukū', Sujūd etc. should be with those of Imām's.

(Baĥār-e-Sharī'at, pp. 535, vol. 1)

Sunan after Performing the Salām

9.     It is a Sunnaĥ for the Imām either to turn right or left after performing Salām; turning to right side is preferable. To sit facing the Muqtadīs is also permissible provided that not a single person is offering Ṣalāĥ in front of Imām's face up to the last Ṣaf.

(Baĥār-e-Sharī'at, pp. 537, vol. 1)

10. It is permissible for a Munfarid to ask supplication without turning any side.

(Fatāwa-e-'Ālamgīrī, pp. 77, vol. 1)

Sunan of the Sunan-e-Ba'diyyaĥ

(The Sunan after the Farāiḍ)

11. Talking should be avoided after the Farḍ Ṣalāĥ that is followed by Sunnaĥ Ṣalāĥ. Even though the Sunan will be valid in spite of talking but their Šawāb will be reduced. To delay the Sunan is Makrūĥ; similarly, lengthy Awrād (invocations) are not permitted (between the Farḍ and the Sunan Ṣalāĥ).

(Ghunyaĥ, pp. 343) (Rad-dul-Muḥtār, pp. 300, vol. 2)

12. After the Farḍ that is followed by Sunnaĥ, Du'ā should be brief; otherwise, the Šawāb of the Sunan will be reduced.

(Baĥār-e-Sharī'at, pp. 539, vol. 1)

13. Even though it is correct that talking between Farḍ and Sunnaĥ does not invalidate Sunnaĥ, but their Šawāb is reduced; the same ruling applies to every such act that contradicts Taḥrīmaĥ.

(Tanvīr-ul-Abṣār, pp. 558, vol. 2)

14. Do not offer Sunnaĥ Ṣalāĥ at the same place where Farḍ Ṣalāĥ was offered, instead, it should be offered at a different place such as right or left or front or rear side or at home.

(Fatāwa-e-'Ālamgīrī, pp. 77, vol. 1)

(Dur-re-Mukhtār, pp. 302, vol. 2)

(There is no harm in the pause taking place as a result of going home for offering Sunnaĥ Ṣalāĥ. However, it is a sin to pass across the front of a Muṣallī or face his front for changing the place or going home; if there is no space to go, offer Sunnaĥ Ṣalāĥ at the same place).

صَلَّى اللّٰہ تَعَالٰی عَلَی الْحَبِیْب صَلُّوْا عَلَی الْحَبِیْب

An Important Ruling of the Sunan

The Islamic brothers who engage in talking and walking having offered Sunan-e-Qabliyaĥ or Ba'diyyaĥ should learn a lesson from the following blessed Fatwa of A'lā Ḥaḍrat رَحْمَۃُاللّٰہِ تَعَالٰی عَلَیْہ. Therefore, replying to a question, A'lā Ḥaḍrat رَحْمَۃُاللّٰہِ تَعَالٰی عَلَیْہ said, "The best time for the Sunan-e-Qabliyaĥ is the initial time (of the Ṣalāĥ) provided talking or any other act that contradicts Ṣalāĥ is avoided between the Farḍ and the Sunnaĥ. As for Sunan-e-Ba'diyyaĥ, it is Mustaḥab to offer them immediately after the Farāiḍ; there is no harm in the pause taking place as a result of going home to offer them at home. However, the pause due to contradictory acts should be avoided; such a pause will result in the loss of the Šawāb of the Sunan-e-Qabliyaĥ as well as Ba'diyyaĥ and will render them out of the prescribed Sunnaĥ method."

(Fatāwā Raḍawiyyah (Jad īd), pp. 139, vol. 5)

Sunan for Islamic Sisters

1.     It is a Sunnaĥ for the Islamic sisters to raise their hands to their shoulders whilst uttering Takbīr-e-Taḥrīmaĥ and Takbīr-e-Qunūt.

(Dur-re-Mukhtār, pp. 222, vol. 2) (Rad-dul-Muḥtār, pp. 222, vol. 2)

2.     In Qiyām, Islamic sisters and eunuchs should place their left palm just below breasts on their chest and put the right palm on the back of the left palm.

(Ghunyah, pp. 300)

3.     For Islamic sisters, in Rukū', placing hands on knees and keeping fingers not wide apart is a Sunnaĥ.

(Baĥār-e-Sharī'at, pp. 525, vol. 1)

4.     Islamic sisters should slightly bow in Rukū' (just enough for their hands to reach their knees). Their backs should not be completely straight and they should not apply weight on their knees (simply place their hands on knees); their fingers should be close together and legs should be slightly bent i.e. not completely straight like men.

(Fatāwa-e-'Ālamgīrī, pp. 74, vol. 1)

5.     Islamic sisters should perform Sajdaĥ keeping their body parts close together, i.e. arms touching body sides,

6.     Belly touching thighs,

7.     Thighs touching shins and

8.     Shins touching the ground.

(Baĥār-e-Sharī'at, pp. 529, vol. 1)

9.     After performing the Sujūd of the second Rak'at, they should draw out their both feet towards the right side in Qa'daĥ.

10. They should sit on their left buttock.

(Baĥār-e-Sharī'at, pp. 530, vol. 1)