Offering the prostration of recital within the prayer for
a verse recited outside the prayer
Some memorizers show extreme carelessness in this matter
that they recite a Qur`aanic verse of prostration outside the prayer but
do not perform the corresponding prostration of recital. This prostration
is compulsory [waajib]. Now if a khaarij salaah (The one
outside the prayer or not offering the prayer) recites Qur`aan in which
a verse of prostration was also included but did not perform the prostration
at the same place and same time and instead performed it within the prayer
after the recitation of the same verse of prostration then his earlier
prostration still remains to be offered even if he offered the prayer at
the same location/place at which he recited the same verse previously.
<
badaa-i'u's'sanaa-i' volume 1 page 187>
A person who offered the obligatory prayer alone can join
the congregation for witr
Suppose a person misses the congregation of the obligatory isha prayer
and later gets time to join the congregation of the taraawee'h
prayer. Now since this person offered the obligatory prayer alone there
is a misconception among people that a person who missed congregational
obligatory prayer can neither follow the Imam in the taraawee'h prayer
nor in the witr prayer. This is a misjudgment. The actual rule is that even if he
wills to follow the Imam in witr alone, there is no problem because witr
is a separate obligation while taraawee'h is a separate prayer. Thus,
attributing dependency of one prayer over the congregational offering of
another prayer is not proper.
<'sagheeri shara'h minyah page 353 , fataawa rasheediyah page 328>
Following the Imam from behind a curtain
It has been observed in large cities that women show a great
enthusiasm in listening to the Qur`aanic recitation in prayer.
It is a highly commendable act provided 'Hijaab
is observed properly so that it is not possible for men to reach them (women). E.g. Arrangement of closed tents that neither stop the passage of sound
(are permeable to sound) nor create any confusion regarding the
posture of the Imam (i.e. whether he is in ruku' or prostration) is undoubtedly permissible.
<Shaami volume 1 page 548>
If the crowd is huge then remind them of the forthcoming
prostration of recital
There are no specifications about reminding the followers
, of the occurrence of prostration of recital (saying like "First raka'aah
contains prostration of recital or second raka'aah contains...........")
but keeping in view the present day circumstances ( When people are
unaware of prostration of recital due to their lack of religious knowledge),
reminding them seems to be a better option because when the imam performs the
prostration of recital, some people in back rows go into ruku' (instead of prostration) while some go into prostration while others
neither perform ruku' nor prostration. While these people are still under
confusion about the posture of the Imam, the Imam rises up from the prostration.
<Fataawa Ra'heemiyah volume 5 page 245>
Explanation: The situation discussed above is bound
by increase in crowd. Therefore, if the crowd is less or the mosque is smaller
and people can understand the posture of the Imam then providing this facility
is not appropriate. However, if the Imam wants to remind them even if crowd
is lesser then he can do it.
Followers could not perform the prostration of recital along
with the Imam
In the above-mentioned situation, it may happen that while
the followers are still confused about the posture of the Imam, the Imam
rises up from prostration. In such a case, that particular prostration of
recital is not compulsory [waajib] for the followers since the appropriate
situation for prostration of recital ( performance along with the Imam)
has not remained as he already did it. However, repentance (of this sin)
is necessary.
<Shaami volume 1 page 722>
A masbooq taking prompts from a Khaarij Salaah ( the one who is not
offering the prayer)
If a person joins the congregation at the time when one or
more raka'aah were already completed then after the Imam says salaam
he is supposed to rise up and make up for his missed raka'aah instead
of saying salaam along with the Imam. However, if this person forgetfully
said salaam along with the Imam after which someone else prompted
him about the missed raka'aah , then if this masbooq
rises up to make up for the missed raka'aah immediately after hearing
the prompt of that person then he has become the one who took a prompt (within
the prayer) from a person who was not in prayer. This invalidates the prayer
and if he took the prompt of a kharij salaah but did not stand up
immediately and instead rose up after thinking for a while then this is
an act performed using his conscious mind and based on this he can offer
the remaining prayer but delay in performance of a step ( Qiyaam
/ standing up after third or fourth raka'aah) makes the prostration
of forgetfulness (
)
compulsory
[waajib] for him.
<Shaami volume 1 page 581>
Takbeer (calling of Allahu-Akbar) by someone within
the prayer (Daakhil-e-salaah) in complaint of not hearing the voice
of the Imam
Generally in multi-storied mosques, it happens that when the
ground floor is filled up, people form rows in the first floor. Though
loudspeakers are installed in such mosques, if for some reason, voice of
the Imam does not reach the people on the first floor, complaining which
someone from the first floor shouted that they could not hear anything,
then if a follower (who is within the prayer) hears that voice and immediately
prompts those above then the prayer of this follower is invalidated along
with the prayer of those who followed him after hearing his prompt. And
if this follower (On the ground floor) paused and thought for a while after
hearing the complaint and then called a takbeer then it is not an
act of taking prompt from a khaarij salaah. Instead, it is an act (saying
of
takbeer) performed using one's own reasoning and conscious
mind. Therefore, the prayers of those who follow the voice (takbeer)
of this follower will remain valid.
<Shaami volume 1 page 581>
Note: In the above-discussed issue, "Following the voice
of this follower" implies that the Imam's voice could not reach them at
all. But if there were some followers to whom the Imam's voice reached
as well as the voice of the Mukabbir (Here the one on the ground
floor who prompted those above by calling takbeer) then their prayers
will remain valid.
If an Imam cannot complete the recitation of the entire Qur`aan
If an Imam cannot complete the recitation of the entire Qur`aan
due to some problem then he should let himself be replaced by another Imam. No
matter how excellent reciter he is, it is not
suitable for him to leave the the Qur`aanic recitation uncompleted. And if the memorizer of
a particular locality cannot complete the recitation of the entire Qur`aan
then it is allowed for the residents of that locality to leave the mosque
of that locality and go to some other place to enjoy the merits of the
complete recitation of the Qur`aan. It does not matter even if the Imam
of their locality recites excellently.
<Ta'h'taawi 'Alal Maraaqi page 226>
Note: Going to a mosque other than that of one's
locality for a trivial reason is inappropriate.
If Imam is to be replaced
At some places where shabeenah is arranged, it has been observed
that more than one memorizer join (form a team) to complete the recitation
of the entire Qur`aan. (Note : refutation of Shabeenah is coming up in
the following section. Only shabeenah of 3 or more days is permissible).
So whatever may be the sequence (of replacement), It is desirable to replace
the Imam (if needed) after four raka'aah or eight raka'aah
or twelve raka'aah. Replacement after two raka'aah six
raka'aah
or ten raka'aah is not desirable (i.e. it is Ghair Musta'hab).
<'Aalamgiri page 116 volume 1>
Note: It is excellent if a single Imam leads all the
twenty raka'aah. However, when needed, there is no problem if more than
one Imam lead the prayer.
Supplication after every fourth raka'aah
There are no specifications concerning supplication
in tarwee'hah (pause after four raka'aah to take rest) but specifications
concerning remembrance of Allah (s.w.t.) and chanting (some tasbee'h) are
found through which it can be derived that there is no harm in supplicating
during that interval. However, one should not adhere strictly to this act
and should not show contempt towards those not supplicating during that
interval/pause. <Fataawa Daarul 'Uloom volume 4
page 271>
Counseling in Tarwee'hah
It has been a practice of scholars and the pious that they
talk about the religion in gatherings. In the congregation for taraawee'h,
a huge gathering is formed therefore, at some places, it is a practice to
read Fadhael-e-a'amaal or a summary of the recently recited verses.
This act is Musta'hsan (Commendable ). However, it is better to do
it with low voice.
< Fataawa Ma'hmoodiyah volume 16
page 445, Fataawa Daarul 'Uloom volume 4 page 272>
Supplicating after twenty raka'aah
It has been a routine of scholars and the pious that they
supplicate after the completion of twenty raka'aah. Therefore there is no harm in
supplicating after twenty raka'aah. < Fataawa
Daarul 'Uloom volume 4 page 253>
It is excellent to finish the recitation of the entire Qur`aan
on 27th of Ramadaan
We are commanded to search the Night of Power (Lailat-ul-Qadr)
but the actual date has been kept a secret (so that people engage themselves
in Allah's worship to a greater extent). In spite of the absence of specifications
concerning 27th of Ramadaan, this date is still supported by some of the traditions.
Therefore completing the recitation of the entire Qur`aan on the night
of 27th of Ramadaan is excellent and desirable. <eezaa'hul
Masaa-il page 23>
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