Salah queries

ma sha Allah beneficial thread. will contribute for the benefit of others:

Question:
If someone is praying in congregation - in the first sitting the Imam has rose to start the 3rd rak'ah but the muqtadi has not yet finished reciting the tashahud, should he:
a) finish reciting the tashahud before the joining the Imam or
b) does he stand up to follow the Imam and not finish reciting the tashahud?

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The lower back becoming uncovered during prayer (sitr e awrah) - http://www.seekerspath.co.uk/?p=2742

 

Makrooh Tanzeehi

but if you purposely fold it, then it is Makroohe Tahreemi

 

OK, next question- praying in short sleeves where the elbow shows is Makruh- which type of Makruh? (presumably slightly Makruh?)
Also, it is recorded in a narration that while travelling RasoolAllahi SalAllahu Alaihi wa Sallim wore a short sleeved upper garment so how do we reconcile the verdict with the Hadith.

 

It is makruh because the general rule is that anything which distracts the heart or has the potential to distract the heart and shift one's concentration while in salah, it is disliked to pray in front of it. See Bahar e Shari'at (chapter of disliked actions in Salah) and also Nur al-'Idah.

 

Reference?

 

firstly, sajdah to yourself.

 

Salaam. Praying infront of mirror is Makruh, please explain. Distraction perhaps?

 

It is Makrooh, should be avoided if possible.

Yes.

 

Yes, it is permissible to pray in front of a mirror because whatever can be see in a mirror is not a picture [tasweer], rather it is a reflection (see Jadd-al-Mumtaar)

 

salam,



when one will become Sahib at-tarteeb if one has qadah prayers of several years;as soon as one finishes all qadah prayers or when one does not miss any prayer further for quite a long time?

 

a) one who is Sahib at-tarteeb, [less than or equal to five salats pending] must join with the niyyah of nafl; and later you should pray zuhr and pray `aSr.



b) as haroon said, using both hands invalidates salah in our madh'hab. many people jerk their pants (or kurta-long cloak) when going down for sujud with both hands; this is wrong and ala Hazrat wrote that this invalidates salat.



however, one has to do it with one hand, and if possible inconspicously. [once, a man praying next to me took out the phone, looked at the display as to who was calling and switched it off, before putting it back in the pocket - strictly speaking, the salat is not invalidated even in such a case, though intensely disliked]



Allah knows best.

 

Salam Aqdas,



1) in such a case, join the jamaat for asr and then pray your zuhr qaza afterwards.



2) If he used both his hands to turn of the phone, then this would break the prayer according to the hanafi madhab, is what i've been taught. Therefore, his prayer would be invalid (if he was hanafi) and as we know, in the hanafi school, the prayer of the imam is the prayer of the follower.



And also, to answer my own unanswered question, the imam must have the intention to lead people at the beginning of his salah, without which, the prayer of the follower is invalid, according to the hanafi school.

 

Salam,



i also have a question. Many a time i have noticed that a brother is praying on his own (fardh) and next brother comes up and taps him and becomes his follower, and then other people join the jamaat and at the end you see that everyone except the imam stands up to complete their prayer. I know this is allowed in the shafi madhab, but is it so the case in the hanafis? Because i thought not yeah, but then i see hanafi brothers also joining in.



And like the other day i joined in (not knowing that the imam from the start did not have the intention to lead any followers) and then only realised when he did salam (because everyone except him got up). But what would have happened if say one of the followers actually caught the imam in the first rakat, so that i would have thought that the imam had the intention of the salah?

 

1. it is makruh tanzihi.



durr al mukhtar: 'if the [follower] stands on the left of the imam, [where only two pray together] it is makruh'



radd al muHtar [vol.1 pg. 611] : it is obvious that the makruh is tanzihi as mentioned in hidaya etc, because of contradicting the sunnah. in kafi it is said: 'it permissible but it is reprehensible [asa'a].' that is how zayla`yi reports from MuHammad. we have talked about whether isa'ah [reprehensible] is less than makruh [disliked] or worser; we stated there that it is lesser than makruh taHrimi but worser [afHash] than makruh tanzihi.



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2. according to Hanafis, the salah shoulb be invalid - the intial and the appended both. as such, salah of one raka`ah is invalid in any case. all four have to be prayed by ALL not just as a repetition; moreover it is not sufficient for sahw alone.



[i will look up for details and review this post later for mistakes, inshaAllah.]



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3. in this case, it is like a masjid for travelers on the road without a certain jama`ah. it is better to do with both adhan and iqamah, though iqamah should suffice.



durr al-mukhtar: it is makruh to repeat a jama`ah with adhan and iqamah in a mosque in residential areas and it is not [makruh] in a roadside masjid or a masjid without a muadh'dhin or imam.



radd al-muHtar (vol.1 p.595): it is makruh [taHriman] to repeat adhan and iqamah for a second jama`ah in masjids in habitats. except for those who were the rightful congregation, and did not pray first.



if they [adhan iqamah] are repeated in masjid on the roadside, or that masjid where there isn't a permanent imam where people come in groups or batches [fawjan fawja] , the best way is for each group to pray with both the adhan and iqamah as mentioned by qaDi khan and similarly in durar.



masjid in habitats [masjid al-maHallah] means, that which has a known imam and a certain congregation as described in durar etc,



[aH: i have used the word 'habitat', though residences might also be used. because many masjids in marketplaces also have known imams and a definite assembly]

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4. yes.



durr al mukhtar: [and it is valid..] who is standing to pray behind one who is seated and can do ruku'u and sujud. because RasulAllah Sallallahu `alayhi wa sallam prayed his last Salat whilst seated, and his followers were standing and abu bakr and would repeat the takbirs loudly. this indicates the permissibility for muadhdhins to repeat the takbir loudly (act as amplifiers)



radd al muHtar, [vol.1 pg.634] : "standing behind seated", that is one who can stand and do ruku'u/sujud or the one who prays by signs. [mu'm]; according to the [majority] except muHammad. it should be noted that 'seated' is restricted to one who can do ruku'u and sujud; if one is seated and prays by signs, it is by consensus not permitted.



also, this difference (seated praying by signs) is debated in supererogatory prayers, where its permissibility is agreed upon by all including tarawiH as mentioned in baHr.