Book 3: Public Prayer (Salat al-Jama'ah) | Minhaj al-Talibin of Nawawi
Title of book: Minhaj al-Talibin wa Umdat al-Muftin (منهاج
الطالبين وعمدة المفتين في الفقه)
Author: Imam Nawawi
Full name: Imam
Muhyiddin Abi Zakariyya Yahya ibn Sharaf al-Nawawi (أبو زكريا يحيى بن شرف بن
مُرِّيِّ بن حسن بن حسين بن محمد جمعة بن حِزام الحزامي النووي الشافعي)
Born:
Muharram 631 AH/ October 1233 Nawa, Ayyubid Sultanate
Died: 24 Rajab 676
AH [9]/ 21 December 1277 (age 45) Nawa, Mamluk Sultanate
Resting place:
Nawa, present Syria
Translated into English by: E. C. HOWARD
Field
of study: sharia, Islamic law, fiqh, Islamic jurisprudence of Shafi'i's school
of thought
Type of literature dan reference: classical Arabic books
Contents
- Book 3: Public Prayer (Salat al-Jama'ah)
- Chapter I General provisions
- Chapter II Prayer on a journey
- Chapter III Public prayer on Fridays
- Chapter IV Prayer in case of danger
- Chapter V Public prayer at the two great festivals of the year
- Chapter VI Prayer on the occasion of eclipses
- Chapter VII Prayer in time of drought
- Chapter VIII Intentional omission of prescribed prayers
- Return to: Minhaj al-Talibin of Imam Nawawi
كتاب صَلَاةِ الْجَمَاعَةِ
BOOK 3 — PUBLIC PRAYER
هِيَ فِي الْفَرَائِضِ غَيْرَ الْجُمُعَةِ سُنَّةٌ مُؤَكَّدَةٌ، وَقِيلَ فَرْضُ
كِفَايَةٍ لِلرِّجَالِ، فَتَجِبُ بِحَيْثُ يَظْهَرُ الشِّعَارُ فِي الْقَرْيَةِ،
فَإِنْ امْتَنَعُوا كُلُّهُمْ قُوتِلُوا.
وَلَا يَتَأَكَّدُ
النَّدْبُ لِلنِّسَاءِ تَأَكُّدَهُ لِلرِّجَالِ فِي الْأَصَحِّ.
قُلْت:
الْأَصَحُّ الْمَنْصُوصُ إنَّهَا فَرْضُ كِفَايَةٍ، وَقِيلَ فَرْضُ عَيْنٍ،
وَاَللَّهُ أَعْلَمُ.
وَ فِي الْمَسْجِدِ لِغَيْرِ الْمَرْأَةِ
أَفْضَلُ، وَمَا كَثُرَ جَمْعُهُ أَفْضَلُ إلَّا لِبِدْعَةِ إمَامِهِ أَوْ
تَعَطُّلِ مَسْجِدٍ قَرِيبٍ لِغَيْبَتِهِ.
وَإِدْرَاكُ تَكْبِيرَةِ
الْإِحْرَامِ فَضِيلَةٌ وَإِنَّمَا تَحْصُلُ بِالِاشْتِغَالِ بِالتَّحَرُّمِ
عَقِبَ تَحَرُّمِ إمَامِهِ، وَقِيلَ بِإِدْرَاكِ بَعْضِ الْقِيَامِ، وَقِيلَ
بِأَوَّلِ رُكُوعٍ، وَالصَّحِيحُ إدْرَاكُ الْجَمَاعَةِ مَا لَمْ يُسَلِّمْ
وَلْيُخَفِّفْ الْإِمَامُ مَعَ فِعْلِ الْأَبْعَاضِ وَالْهَيْئَاتِ إلَّا أَنْ
يَرْضَى بِتَطْوِيلِهِ مَحْصُورُونَ.
وَيُكْرَهُ التَّطْوِيلُ
لِيَلْحَقَ آخَرُونَ، وَلَوْ أَحَسَّ فِي الرُّكُوعِ أَوْ التَّشَهُّدِ
الْأَخِيرِ بِدَاخِلٍ لَمْ يُكْرَهْ انْتِظَارُهُ فِي الْأَظْهَرِ إنْ لَمْ
يُبَالِغْ فِيهِ وَلَمْ يُفَرِّقْ بَيْنَ الدَّاخِلِينَ.
قُلْت:
الْمَذْهَبُ اسْتِحْبَابُ انْتِظَارِهِ، وَاَللَّهُ أَعْلَمُ، وَلَا يَنْتَظِرُ
فِي غَيْرِهِمَا.
وَيُسَنُّ لِلْمُصَلِّي وَحْدَهُ وَكَذَا
جَمَاعَةً فِي الْأَصَحِّ إعَادَتُهَا مَعَ جَمَاعَةٍ يُدْرِكُهَا، وَفَرْضُهُ
الْأُولَى فِي الْجَدِيدِ، وَالْأَصَحُّ أَنَّهُ يَنْوِي بِالثَّانِيَةِ
الْفَرْضَ.
وَلَا رُخْصَةَ فِي تَرْكِهَا، وَإِنْ قُلْنَا سُنَّةٌ
إلَّا بِعُذْرٍ عَامٍّ كَمَطَرٍ أَوْ رِيحٍ عَاصِفٍ بِاللَّيْلِ، وَكَذَا وَحَلٌّ
شَدِيدٌ عَلَى الصَّحِيحِ، أَوْ خَاصٍّ كَمَرَضٍ وَحَرٍّ وَبَرْدٍ شَدِيدَيْنِ،
وَجُوعٍ وَعَطَشٍ ظَاهِرَيْنِ، وَمُدَافَعَةِ حَدَثٍ، وَخَوْفِ ظَالِمٍ عَلَى
نَفْسٍ أَوْ مَالٍ، وَمُلَازَمَةِ غَرِيمٍ مُعْسِرٍ، وَعُقُوبَةٍ يُرْجَى
تَرْكُهَا، إنْ تَغَيَّبَ أَيَّامًا، وَعُرْيٍ وَتَأَهُّبٍ لِسَفَرٍ مَعَ
رُفْقَةٍ تَرْحَلُ، وَأَكْلِ ذِي رِيحٍ كَرِيهٍ، وَحُضُورِ قَرِيبٍ مُحْتَضِرٍ
أَوْ مَرِيضٍ بِلَا مُتَعَهِّدٍ، أَوْ يَأْنَسُ بِهِ.
BOOK 3 .— PUBLIC PRAYER
CHAPTER I.— GENERAL PROVISIONS
Section
The Sonna
imperatively prescribes the coming together
of the faithful
to perform in
congregation the obligatory prayers. The
performing
of the Friday public prayer
in congregation is a matter of rigorous
observance ; and some jurists maintain
it to be the same with the
daily prayers, and that all male
believers are collectively responsible.
This
obligation, however, exists only in
countries where Islam is an
officially
recognised religion. Inhabitants of such a
country refusing to
observe it should
be executed. fThe precept of the
Sonna concerns
the men only, and
does not mention the women, whose
presence at public
prayer is not
even a meritorious act. [f According to
Shafii’s personal
opinion public prayer is
an obligation for which the community is
collectively responsible. Some authors
maintain the obligation to be
individual.]
It is preferable to pray
publicly in a mosque, but neither is
this rule
applicable to women ; and
the more numerous the congregation the
more valuable the prayer, provided
the crowd be not attracted by any
heretical innovations of the imam,
and tho neighbouring mosques bo
not
deserted in consequence. It is recommended
to reach the mosque
so as to
be present at tho introductory takbir,
the believer being considered
to take
part in the prayer if he begins
this formula before the imam has
finished it. Some authors, however,
maintain one may arrive at any
time
before the kiyam, or even at tho
first inclination ; ffand, strictly
speaking,
there is yet time so long as
the final salutation has not been
pronounced. The imam should perform
his duty without either wasting
time
or neglecting any essential part or
practice of the prayer. He need
not
haste, however, if all the congregation
ask that the prayer should
be
accomplished slowly ; but it is blamable
to do this in order to give
time to those that are late to
join. *The imam may wait a moment if
he sees a person come in at
tho inclination or the last tashahad,
provided
no distinction bo made between
tho members of tho community.
[According
to our school it is even commendable
to wait under these
circumstances.] But
with the exception of the moment at
the in-
clination and the tashahacl of
which we have just spoken, one never
waits at public prayer. And
according to the Sonna any one who
has
made his prayer either alone for
in company with others should repeat
it with the congregation when he
enters the mosque at the moment the
same act of devotion is being
accomplished. According to the opinion
of
Shafii in his second period, it is
the first prayer which is then con-
sidered as the obligatory prayer ; fthough
one should formulate an
intention for
the second, as if it also were
obligatory.
Whoever neglects attendance at
public prayer is deserving of the
most severe blame, even according to
authors who see in that act only
a
precept of the Sonna. But it is
not necessary to go to the mosque
if one has a valid general or
personal excuse. Amongst excuses of a
general character may be ranked
rain, or a storm in the night, ffor
too
much mud on the road. Among
personal excuses are reckoned illness,
excessive heat or cold, impossibility
of satisfying hunger or thirst, the
necessity of preserving oneself from
some impurity, the fear of incurring
some injury to person or property,
the pursuit of an importunate
creditor,
the avoiding of some chastisement by a
few days’ concealment,
want of decent
clothing, preparations for a voyage in
company of a
caravan about to start,
the fact of having partaken of some
food of dis-
agreeable odour, wish not
to leave a relative at the point of
death, and
finally the illness of
any person to whom assistance is
indispensable or
to whom one is
bound by ties of friendship.
فصل [في صفات الأئمة]
لَا يَصِحُّ اقْتِدَاؤُهُ بِمَنْ يَعْلَمُ
بُطْلَانَ صَلَاتِهِ أَوْ يَعْتَقِدُهُ كَمُجْتَهِدَيْنِ اخْتَلَفَا فِي
الْقِبْلَةِ أَوْ إنَاءَيْنِ.
فَإِنْ تَعَدَّدَ الطَّاهِرُ
فَالْأَصَحُّ الصِّحَّةُ مَا لَمْ يَتَعَيَّنْ إنَاءُ الْإِمَامِ لِلنَّجَاسَةِ،
فَإِنْ ظَنَّ طَهَارَةَ إنَاءِ غَيْرِهِ اقْتَدَى بِهِ قَطْعًا، فَلَوْ اشْتَبَهَ
خَمْسَةٌ فِيهَا نَجَسٌ عَلَى خَمْسَةٍ فَظَنَّ كُلٌّ طَهَارَةَ إنَاءٍ
فَتَوَضَّأَ بِهِ وَأَمَّ كُلٌّ فِي صَلَاةٍ فَفِي الْأَصَحِّ يُعِيدُونَ
الْعِشَاءَ إلَّا إمَامَهَا فَيُعِيدُ الْمَغْرِبَ.
وَلَوْ اقْتَدَى
شَافِعِيٌّ بِحَنَفِيٍّ مَسَّ فَرْجَهُ أَوْ افْتَصَدَ فَالْأَصَحُّ الصِّحَّةُ
فِي الْفَصْدِ دُونَ الْمَسِّ اعْتِبَارًا بِنِيَّةِ الْمُقْتَدِي.
وَلَا
تَصِحُّ قُدْوَةٌ بِمُقْتَدٍ.
وَلَا بِمَنْ تَلْزَمُهُ إعَادَةٌ
كَمُقِيمٍ تَيَمَّمَ، وَلَا قَارِئٍ بِأُمِّيٍّ فِي الْجَدِيدِ، وَهُوَ مَنْ
يُخِلُّ بِحَرْفٍ أَوْ تَشْدِيدَةٍ مِنْ الْفَاتِحَةِ، وَمِنْهُ أَرَتُّ يُدْغِمُ
فِي غَيْرِ مَوْضِعِهِ، وَأَلْثَغُ يُبْدِلُ حَرْفًا بِحَرْفٍ، وَتَصِحُّ
بِمِثْلِهِ، وَتُكْرَهُ بِالتَّمْتَامِ وَالْفَأْفَاءِ وَاللَّاحِنِ، فَإِنْ
غَيَّرَ مَعْنًى كَأَنْعَمْت بِضَمٍّ أَوْ كَسْرٍ أَبْطَلَ صَلَاةَ مَنْ
أَمْكَنَهُ التَّعَلُّمُ فَإِنْ عَجَزَ لِسَانُهُ أَوْ لَمْ يَمْضِ زَمَنُ
إمْكَانِ تَعَلُّمِهِ فَإِنْ كَانَ فِي الْفَاتِحَةِ فَكَأُمِّيٍّ وَإِلَّا
فَتَصِحُّ صَلَاتُهُ وَالْقُدْوَةُ بِهِ.
وَلَا تَصِحُّ قُدْوَةُ
رَجُلٍ وَلَا خُنْثَى بِامْرَأَةٍ وَلَا خُنْثَى.
وَتَصِحُّ
لِلْمُتَوَضِّئِ بِالْمُتَيَمِّمِ، وَبِمَاسِحِ الْخُفِّ، وَلِلْقَائِمِ
بِالْقَاعِدِ، وَالْمُضْطَجِعِ.
وَلِلْكَامِلِ بِالصَّبِيِّ
وَالْعَبْدِ.
وَالْأَعْمَى وَالْبَصِيرُ سَوَاءٌ عَلَى
النَّصِّ.
وَالْأَصَحُّ صِحَّةُ قُدْوَةِ السَّلِيمِ بِالسَّلِسِ،
وَالطَّاهِرِ بِالْمُسْتَحَاضَةِ غَيْرِ الْمُتَحَيِّرَةِ.
وَلَوْ
بَانَ إمَامُهُ امْرَأَةً، أَوْ كَافِرًا مُعْلِنًا، قِيلَ أَوْ مُخْفِيًا
وَجَبَتْ الْإِعَادَةُ.
لَا جُنُبًا، وَذَا نَجَاسَةٍ
خَفِيَّةٍ.
قُلْت الْأَصَحُّ الْمَنْصُوصُ هُوَ قَوْلُ
الْجُمْهُورِ: إنَّ مُخْفِيَ الْكُفْرِ هُنَا كَمُعْلِنِهِ، وَاَللَّهُ
أَعْلَمُ.
وَالْأُمِّيُّ كَالْمَرْأَةِ فِي الْأَصَحِّ.
وَلَوْ
اقْتَدَى بِخُنْثَى فَبَانَ رَجُلاً لَمْ يَسْقُطْ الْقَضَاءُ فِي الْأَظْهَرِ،
وَالْعَدْلُ أَوْلَى مِنْ الْفَاسِقِ.
وَالْأَصَحُّ أَنَّ
الْأَفْقَهَ أَوْلَى مِنْ الْأَقْرَأِ وَالْأَوْرَعِ، وَيُقَدَّمُ الْأَفْقَهُ
وَالْأَقْرَأُ عَلَى الْأَسَنِّ النَّسِيبِ.
وَالْجَدِيدُ تَقْدِيمُ
الْأَسَنِّ عَلَى النَّسِيبِ.
فَإِنْ اسْتَوَيَا فَبِنَظَافَةِ
الثَّوْبِ وَالْبَدَنِ، وَحُسْنِ الصَّوْتِ.
وَطِيبِ الصَّنْعَةِ
وَنَحْوِهَا.
وَمُسْتَحِقُّ الْمَنْفَعَةِ بِمِلْكٍ أَوْ نَحْوِهِ
أَوْلَى فَإِنْ لَمْ يَكُنْ أَهْلاً فَلَهُ التَّقْدِيمُ.
وَيُقَدَّمُ
عَلَى عَبْدِهِ السَّاكِنِ لَا مُكَاتَبِهِ فِي مِلْكِهِ.
وَالْأَصَحُّ
تَقْدِيمُ الْمُكْتَرِي عَلَى الْمُكْرِي، وَالْمُعِيرِ عَلَى
الْمُسْتَعِيرِ.
وَالْوَالِي فِي مَحَلِّ وِلَايَتِهِ أَوْلَى مِنْ
الْأَفْقَهِ وَالْمَالِكِ.
Section
At public prayer it
is forbidden to pray, not only under
the direction
of a person whose prayer
is known to be nullified, but even
under that
of a person the nullity
of whose prayer one has reason to
presume.
Thus where two persons cannot
agree upon the true direction of the
ldbla, even after doing their best
to ascertain it ; or if they differ
as to
which of two vessels for
ablution is pure ; one may not
lawfully pray
under the direction of
either. The same if a choice has to
be made from
several vessels, even
if the most of them are known
to be pure. fBut
the vessel used
by the imam should be used by
the congregation until
proof of its
impurity ; and one may even lawfully
use without personal
examination a vessel
used by another, if one has no
good reason for
doubting its purity.
Impurity of vessels for ablution gives
rise to the
following particular case : —
when five similar vessels belong to five
different individuals praying together in
public, and amongst them one
is
impure but it is not known which,
each of the five believing his own
to be pure ; then each should
use his own vessel for ablution ;
but in
order to be sure to
avoid praying under the direction of
an imam using
an impure vessel, each
should assume the function of imam
at one of the
five obligatory
prayers, beginning with the morning
prayer. fThen
the prayer for the
night should be repeated on their
own account by
four of them, i.e .
all except the one who has already
presided as imam,
who should repeat
on his own account the evening
prayer. *j*A follower
of Shafii praying
under the direction of a follower of
Abu Hanifa wTho has
touched the
private parts or has been bled
without removing the
impurity, lawfully
performs his religious duty in the
latter but not in
the former case ;
the ground of the distinction being
the probable in-
tention of the follower
of Shafii, whose school does not
admit impurity
from bleeding. It is
not permitted to follow as imam,
either a person
who prays under the
direction of another, or a person obliged
to repeat
his act of devotion, e.g.
one who, though living at a fixed
place of abode,
has recourse to
ablution by sand.
According to the
opinion of Shafii in his second
period it is not
lawful for one
who can read and write to pray
under the direction of an
illiterate
person. This latter phrase comprises —
. He who suppresses a letter
or a tashdid in the recitation of the
first chapter of the Koran.
.
A stammerer who pronounces two letters as
one, where the
grammar does not
require it.
. A person who by
defect of pronunciation substitutes one letter
for another.
One illiterate may,
however, pray under the direction of
another
illiterate, though it is blamable
to be imam when one has a difficulty
in pronouncing the letter “ t ” or
the letter “ f ” or does not know the
exact use of the vowels. And
if this last defect is so grave
as to alter
the sense of the
words, e.g . if instead of saying “
an’amta ” one says
“ an ’am to ” or “
an’amti,” the prayer is nullified, at
least if the person
in question
ought to have known better. But if
such person is merely
perplexed and
has time enough still to learn, he
should be considered
illiterate only if
the mistakes are made in the reading
of the first chapter
of the Koran ;
mistakes in the other parts of the
prayers do not affect
their validity,
or disqualify the imam making them.
Neither a man nor a hermaphrodite
may lawfully pray under the
direction
of a woman or of a hermaphrodite. A person
who has per-
formed ablution with sand
or moistened the footgear may as imam
lead another who has accomplished
ritual ablution. A man standing
may follow
the lead of one sitting or lying
on the side ; and a free adult
may
pray under the direction of a minor
or a slave. Shafii himself says
that
the blind is in this respect as
lie that can see. And an individual
with no bodily infirmity may pray
under the direction of one subject
to an unhealthy issue of urine
or sperm ; or a woman in a state of
purity
follow the lead of one
subject to haemorrhage after menses,
provided the
latter is in no
uncertainty upon the subject. If it
subsequently appears
that an imam under
whose direction one has prayed is a
woman or a
notorious unbeliever, or
even according to some a secret unbeliever,
the prayer should be repeated. But
this is not necessary if it merely
appears afterwards that the imam had
incurred some, or even a grave
impurity,
or was secretly in contact with some
impure object. [j*The
personal opinion of
Shafii, which is generally accepted, is
to the effect
that the unbeliever
who has concealed his infidelity should
be considered
in this matter as if
he had openly proclaimed it.] fThe
rule applying
to the case of a woman
under whose direction one has erroneously
prayed applies also to that of
an illiterate person ; *while inversely a
repetition is necessary if one has
taken for a hermaphrodite an imam
who
appears afterwards to be a man.
A
man of irreproachable character has more
right to be an imam
than a person
of notorious misconduct ; fand a savant more
than one
who can merely read and
write, or who has the merely
negative quality
of having done nothing
wrong. A savant, or even a merely lettered
man,
has more right than an older
man or one of undoubted descent ; but
according to the opinion of Shafii
in his second period age has prece-
dence over birth. Where two persons
are equal in all these respects
preference will depend on cleanliness
of clothing or body, sonority of
voice, profession, trade, and so on.
An owner of landed property, even
if
not otherwise the most worthy of the
congregation, has a better right
to be
imam than he who possesses nothing ; and
if incapable of assum-
ing the functions
himself, he has a right to nominate
the imam. The
master has a right of
precedence over the slave living on
his land ; but
the law accords him
no such precedence if the slave is
under contract
of enfranchisement. fThe
tenant has precedence over the lessor, the
lender over the borrower ; and in
his province the Governor has pre-
cedence
over the learned man or the landowner.
فصل [في بعض شروط القدوة ومكروهاتها وكثير من آدابها]
لَا
يَتَقَدَّمُ عَلَى إمَامِهِ فِي الْمَوْقِفِ.
فَإِنْ تَقَدَّمَ
بَطَلَتْ فِي الْجَدِيدِ، وَلَا تَضُرُّ مُسَاوَاتُهُ، وَيُنْدَبُ تَخَلُّفُهُ
قَلِيلاً، وَالِاعْتِبَارُ بِالْعَقِبِ.
وَيَسْتَدِيرُونَ فِي
الْمَسْجِدِ الْحَرَامِ حَوْلَ الْكَعْبَةِ.
وَلَا يَضُرُّ كَوْنُهُ
أَقْرَبَ إلَى الْكَعْبَةِ فِي غَيْرِ جِهَةِ الْإِمَامِ فِي الْأَصَحِّ، وَكَذَا
لَوْ وَقَفَا فِي الْكَعْبَةِ، وَاخْتَلَفَتْ جِهَتَاهُمَا، وَيَقِفُ الذَّكَرُ
عَنْ يَمِينِهِ فَإِنْ حَضَرَ آخَرُ أَحْرَمَ عَنْ يَسَارِهِ، ثُمَّ يَتَقَدَّمُ
الْإِمَامُ أَوْ يَتَأَخَّرَانِ، وَهُوَ أَفْضَلُ.
وَلَوْ حَضَرَ
رَجُلَانِ أَوْ رَجُلٌ وَصَبِيٌّ صُفَّا خَلْفَهُ وَكَذَا امْرَأَةٌ أَوْ
نِسْوَةٌ، وَيَقِفُ خَلْفَهُ الرِّجَالُ ثُمَّ الصِّبْيَانُ ثُمَّ
النِّسَاءُ.
وَتَقِفُ إمَامَتُهُنَّ وَسْطَهُنَّ، وَيُكْرَهُ
وُقُوفُ الْمَأْمُومِ فَرْدًا، بَلْ يَدْخُلُ الصَّفَّ إنْ وَجَدَ سَعَةً،
وَإِلَّا فَلْيَجُرَّ شَخْصًا بَعْدَ الْإِحْرَامِ وَلِيُسَاعِدَهُ الْمَجْرُورُ،
وَيُشْتَرَطُ عِلْمُهُ بِانْتِقَالَاتِ الْإِمَامِ بِأَنْ يَرَاهُ أَوْ بَعْضَ
صَفٍّ أَوْ يَسْمَعَهُ أَوْ مُبَلِّغًا، وَإِذَا جَمَعَهُمَا مَسْجِدٌ صَحَّ
الِاقْتِدَاءُ وَإِنْ بَعُدَتْ الْمَسَافَةُ وَحَالَتْ أَبْنِيَةٌ، وَلَوْ كَانَا
بِفَضَاءٍ شُرِطَ أَنْ لَا يَزِيدَ مَا بَيْنَهُمَا عَلَى ثَلَاثِمِائَةِ ذِرَاعٍ
تَقْرِيبًا، وَقِيلَ تَحْدِيدًا.
فَإِنْ تَلَاحَقَ شَخْصَانِ أَوْ
صَفَّانِ اُعْتُبِرَتْ الْمَسَافَةُ بَيْنَ الْأَخِيرِ وَالْأَوَّلِ وَسَوَاءٌ
الْفَضَاءُ الْمَمْلُوكُ وَالْوَقْفُ وَالْمُبَعَّضُ وَلَا يَضُرُّ الشَّارِعُ
الْمَطْرُوقُ، وَالنَّهْرُ الْمُحْوِجُ إلَى سِبَاحَةٍ عَلَى الصَّحِيحِ.
فَإِنْ
كَانَا فِي بِنَاءَيْنِ كَصَحْنٍ وَصُفَّةٍ أَوْ بَيْتٍ فَطَرِيقَانِ
أَصَحُّهُمَا إنْ كَانَ بِنَاءُ الْمَأْمُومِ يَمِينًا أَوْ شِمَالاً وَجَبَ
اتِّصَالُ صَفٍّ مِنْ أَحَدِ الْبِنَاءَيْنِ بِالْآخَرِ، وَلَا تَضُرُّ فُرْجَةٌ
لَا تَسَعُ وَاقِفًا فِي الْأَصَحِّ، وَإِنْ خَلْفَ بِنَاءِ الْإِمَامِ
فَالصَّحِيحُ صِحَّةُ الْقُدْوَةِ بِشَرْطِ أَنْ لَا يَكُونَ بَيْنَ الصَّفَّيْنِ
أَكْثَرُ مِنْ ثَلَاثَةِ أَذْرُعٍ، وَالطَّرِيقُ الثَّانِي لَا يُشْتَرَطُ إلَّا
الْقُرْبُ كَالْفَضَاءِ إنْ لَمْ يَكُنْ حَائِلٌ أَوْ حَالَ باب نَافِذٌ.
فَإِنْ
حَالَ مَا يَمْنَعُ الْمُرُورَ لَا الرُّؤْيَةَ فَوَجْهَانِ أَوْ جِدَارٌ
بَطَلَتْ بِاتِّفَاقِ الطَّرِيقَيْنِ قُلْت الطَّرِيقُ الثَّانِي أَصَحُّ،
وَاَللَّهُ أَعْلَمُ.
وَإِذَا صَحَّ اقْتِدَاؤُهُ فِي بِنَاءٍ آخَرَ
صَحَّ اقْتِدَاءُ مَنْ خَلْفَهُ، وَإِنْ حَالَ جِدَارٌ بَيْنَهُ وَبَيْنَ
الْإِمَامِ.
وَلَوْ وَقَفَ فِي عُلْوٍ وَإِمَامُهُ فِي سُفْلٍ أَوْ
عَكْسُهُ شُرِطَ مُحَاذَاةُ بَعْضِ بَدَنِهِ بَعْضَ بَدَنِهِ.
وَلَوْ
وَقَفَ فِي مَوَاتٍ وَإِمَامُهُ فِي مَسْجِدٍ فَإِنْ لَمْ يَحُلْ شَيْءٌ
فَالشَّرْطُ التَّقَارُبُ مُعْتَبَرًا مِنْ آخِرِ الْمَسْجِدِ، وَقِيلَ مِنْ
آخِرِ صَفٍّ، وَإِنْ حَالَ جِدَارٌ أَوْ باب مُغْلَقٌ مُنِعَ، وَكَذَا الْبَابُ
الْمَرْدُودُ وَالشُّبَّاكُ فِي الْأَصَحِّ.
قُلْت: يُكْرَهُ
ارْتِفَاعُ الْمَأْمُومِ عَلَى إمَامِهِ وَعَكْسُهُ إلَّا لِحَاجَةٍ
فَيُسْتَحَبُّ، وَلَا يَقُومُ حَتَّى يَفْرَغَ الْمُؤَذِّنُ مِنْ الْإِقَامَةِ،
وَلَا يَبْتَدِئُ نَفْلاً بَعْدَ شُرُوعِهِ فِيهَا، فَإِنْ كَانَ فِيهِ أَتَمَّهُ
إنْ لَمْ يَخْشَ فَوْتَ الْجَمَاعَةِ، وَاَللَّهُ أَعْلَمُ.
Section
No one may place
himself in front of the imam, and
an infraction of
this rule nullifies
the prayer, according at least to
the opinion supported
by Shafii in
his second period. There is, however,
no objection to being
on the same
line with him, though it is always
commendable to keep a
little distance.
Whether one is before or behind
depends on the position
of the
heels. At public prayer in the Mas j i d -
al - Har am at Mecca a
circle is
formed round the sanctuary ; fand in
that case a person on the
other side
to the imam may approach nearer than
he. One can also
approach nearer the
wall if imam and congregation make
their prayer
inside the sanctuary and
turn in two different directions. If in
these circumstances the congregation
consists of one man, he may
place
himself on the imam’s right, and any
one coming afterwards should
place himself
on the left. Then the imam moves
forward a little, or,
better, the others
move back. If the congregation in
the sanctuary
consists originally of two
men, or of a man and a minor of
the same sex,
they should place
themselves behind the imam. The same
rule applies
to a congregation composed of
one or more women.
In general,
men should place themselves in front
behind the imam,
then male minors ;
and last of all the women, the
person who directs
their prayer being
in the front rank among them. When
praying under
any one’s direction, one
should not occupy a place apart, but placo
oneself if possible in one of
the rows. Otherwise, immediately after the
introductory takbir, one should draw
some one towards oneself, and the
person so drawn must comply with
this demand. The congregation
should be
kept informed of the movements of
the imam, either by
looking at him
or at other members close by, or
by the muballigh or
person specially
charged with communicating to the
congregation in
the large mosques the
acts and words of the imam.
If
the imam and a member of the
congregation are in a mosque, tho
distance
between them is immaterial, whatever may
be the shape of the
edifice ; but
if they are praying in a plain it
must never exceed three
hundred cubits
more or less ; according to some
jurists this is the absolute
maximum.
If the question relate to two
persons or two rows, the
distance is
measured between these persons or rows,
and not between
the last person of
the last row and the imam. It
is of little importance
if the plain
is private property, real property or
part property ; ffor
if the distance
is cut by a public road or an
unfordable stream. If the
imam and
the person praying under his direction
are in different build-
ings, c.g. one
in the interior and the other in
the vestibule of a mosque
or in a
chamber apart, the following distinctions
are to be observed : —
. The
place of the follower is to right
or left of the imam. In this
case they must be in the same
storey, finterrupted or not, of the
buildings.
. The place of the
follower is behind the imam, ffln
this case
there must not be between
the two buildings a greater distance than
three cubits.
. According to
another system three hundred cubits is
the maximum
distance permitted between the
two buildings as in the case of
the plain :
but in any case,
for the validity of the prayer it
is necessary that there
should be no
separation between the two places, or
that at least they
should communicate
by an open door. If there intervene
an obstacle
to passage but not to
sight, opinions differ. All authors,
however, agree
that if a wall intervenes
the prayer is invalid, [fl prefer
the second
system.]
If a person can
lawfully follow, as imam, another person
in another
building, he can in his
turn lead the other’s prayer, in
spite of a
separation.
If one
is in a higher or lower position
than the imam, it is necessary
that
at least some part of the body
should be at the same height. If
one be outside the mosque and
the imam inside, with nothing intervening,
the distance should be measured from
the edifice, or, according to some
authors, from the last rows of
the congregation. Under these circum-
stances a
wall or a locked door prevent
participation in public prayer,
fas do
also a door closed but not locked,
and a railing. [It is blamable
for a
believer to be in a higher or lower
position than the imam ; unless
it
is the only position possible, in
which case it is even praiseworthy.
One should not begin a prayer before
the muezzin has finished the second
call, nor begin a supererogatory prayer
at the moment when the muezzin
has
already begun the second call ; but such
prayer if already begun
should be
concluded unless one fears that the
time for public prayer will
thus be
taken up.]
فَصْل [في بعض شروط القدوة أيضًا]
شَرْطُ الْقُدْوَةِ أَنْ
يَنْوِيَ الْمَأْمُومُ مَعَ التَّكْبِيرِ الِاقْتِدَاءَ أَوْ الْجَمَاعَةَ.
وَالْجُمُعَةُ
كَغَيْرِهَا عَلَى الصَّحِيحِ.
فَلَوْ تَرَكَ هَذِهِ النِّيَّةَ
وَتَابَعَهُ فِي الْأَفْعَالِ بَطَلَتْ صَلَاتُهُ عَلَى الصَّحِيحِ.
وَلَا
يَجِبُ تَعْيِينُ الْإِمَامِ فَإِنْ عَيَّنَهُ وَأَخْطَأَ بَطَلَتْ
صَلَاتُهُ.
وَلَا يُشْتَرَطُ لِلْإِمَامِ نِيَّةُ الْإِمَامَةِ،
بَلْ تُسْتَحَبُّ فَإِنْ أَخْطَأَ فِي تَعْيِينِ تَابِعِهِ لَمْ يَضُرَّ.
وَتَصِحُّ
قُدْوَةُ الْمُؤَدِّي بِالْقَاضِي، وَالْمُفْتَرِضِ بِالْمُتَنَفِّلِ، وَفِي
الظُّهْرِ بِالْعَصْرِ وَبِالْعُكُوسِ، وَكَذَا الظُّهْرُ بِالصُّبْحِ
وَالْمَغْرِبِ وَهُوَ كَالْمَسْبُوقِ.
وَلَا تَضُرُّ مُتَابَعَةُ
الْإِمَامِ فِي الْقُنُوتِ وَالْجُلُوسِ الْأَخِيرِ فِي الْمَغْرِبِ، وَلَهُ
فِرَاقُهُ إذَا اشْتَغَلَ بِهِمَا.
وَيَجُوزُ الصُّبْحُ خَلْفَ
الظُّهْرِ فِي الْأَظْهَرِ، فَإِذَا قَامَ لِلثَّالِثَةِ فَإِنْ شَاءَ فَارَقَهُ
وَسَلَّمَ، وَإِنْ شَاءَ انْتَظَرَهُ لِيُسَلِّمَ مَعَهُ.
قُلْت:
انْتِظَارُهُ أَفْضَلُ، وَاَللَّهُ أَعْلَمُ.
وَإِنْ أَمْكَنَهُ
الْقُنُوتُ فِي الثَّانِيَةِ قَنَتَ وَإِلَّا تَرَكَهُ، وَلَهُ فِرَاقُهُ
لِيَقْنُتَ فَإِنْ اخْتَلَفَ فِعْلُهُمَا كَمَكْتُوبَةٍ وَكُسُوفٍ أَوْ جِنَازَةٍ
لَمْ تَصِحَّ عَلَى الصَّحِيحِ.
Section
One can only pray
under the direction of another if
one has formu-
lated the intention of
following his lead or of performing
public prayer,
an intention which should
accompany the introductory tahbir . ff There
is no difference in this respect
between a Friday and any other public
prayer ; but if the intention be
lacking the prayer is void, even though
otherwise completely accomplished. The law
does not insist that the
intention
of the congregation shall refer to
any special imam ; but the
prayer is
void if such intention be formed,
and there is an error as to
the person. On the other hand,
it is not necessary that the imam
should
formulate the intention to perform
his functions, though it is a com-
mendable practice. An error committed by
an imam in designating
some particular
person about to pray under his
direction does not
prejudice the validity
of the prayer.
A person who prays
in order to perform his religious
duty at the time
prescribed by law
may take as his imam a person who
prays in order to
accomplish his
duty by way of reparation. One may
also perform an
obligatory prayer under the direction of
an imam who is accomplishing
a
supererogatory prayer ; and perform midday
prayer under the
direction of an
imam who is accomplishing afternooon
prayer, and vice
versa . The midday prayer
may even be performed under the direction
of an imam who is accomplishing
the morning or evening prayer ; but
in that case the believer should
act as if he were behind the
congregation,
and accomplish afterwards the
rakas that are in his own prayer
but not
in that of the imam.
When the imam proceeds to the kanut
at morning
prayer, or to the last
jelus of the evening prayer, one may
then either
follow him or leave the
congregation. *And so, on the other
hand, one
may perform morning prayer,
taking as imam one who is accomplishing
that for midday, though the latter
is longer than the former ; and then
one may either pronounce the final
salutation and leave the congrega-
tion as
soon as the imam begins the third
raka, or remain quietly in
one’s
place to the end of the ceremony
without taking part in it, and
pronounce the final salutation along
with the imam. [This latter course
is the better.] When the believer
has an opportunity of performing
the
kanut of the second raka , while the
imam is not speaking, he should
do
so ; but if this be impossible he
may either omit that formula or
cease to pray under the direction
of the imam and recite it by
himself.
If It must always, however,
be quite understood that one cannot
perform
under the direction of an
imam a prayer which differs in its
essential
practices from that which the
imam himself is accomplishing. Thus
one
may not perform one of the five
obligatory prayers under the
direction of
an imam who is accomplishing prayer
on the occasion of an
eclipse, or a
funeral prayer.
فصل [في متابعة الإمام]
تَجِبُ مُتَابَعَةُ الْإِمَامِ فِي
أَفْعَالِ الصَّلَاةِ بِأَنْ يَتَأَخَّرَ ابْتِدَاءُ فِعْلِهِ عَنْ ابْتِدَائِهِ
وَيَتَقَدَّمُ عَلَى فَرَاغِهِ مِنْهُ.
فَإِنْ قَارَنَهُ لَمْ
يَضُرَّ إلَّا تَكْبِيرَةُ إحْرَامٍ.
وَإِنْ تَخَلَّفَ بِرُكْنٍ
بِأَنْ فَرَغَ الْإِمَامُ مِنْهُ وَهُوَ فِيمَا قَبْلَهُ لَمْ تَبْطُلْ فِي
الْأَصَحِّ.
أَوْ بِرُكْنَيْنِ بِأَنْ فَرَغَ مِنْهُمَا وَهُوَ
فِيمَا قَبْلَهُمَا، فَإِنْ لَمْ يَكُنْ عُذْرٌ بَطَلَتْ: وَإِنْ كَانَ بِأَنْ
أَسْرَعَ قِرَاءَتَهُ وَرَكَعَ قَبْلَ إتْمَامِ الْمَأْمُومِ الْفَاتِحَةَ
فَقِيلَ يَتْبَعُهُ وَتَسْقُطُ الْبَقِيَّةُ، وَالصَّحِيحُ يُتِمُّهَا وَيَسْعَى
خَلْفَهُ مَا لَمْ يُسْبَقْ بِأَكْثَرَ مِنْ ثَلَاثَةِ أَرْكَانٍ مَقْصُودَةٍ،
وَهِيَ الطَّوِيلَةُ.
فَإِنْ سُبِقَ بِأَكْثَرَ.
فَقِيلَ
يُفَارِقُهُ، وَالْأَصَحُّ يَتْبَعُهُ فِيمَا هُوَ فِيهِ ثُمَّ يَتَدَارَكُ،
بَعْدَ سَلَامِ الْإِمَامِ، وَلَوْ لَمْ يُتِمَّ الْفَاتِحَةَ لِشُغْلِهِ
بِدُعَاءِ الِافْتِتَاحِ فَمَعْذُورٌ، هَذَا كُلُّهُ فِي الْمُوَافِقِ.
فَأَمَّا
مَسْبُوقٌ رَكَعَ الْإِمَامُ فِي فَاتِحَتِهِ فَالْأَصَحُّ أَنَّهُ إنْ لَمْ
يَشْتَغِلْ بِالِافْتِتَاحِ وَالتَّعَوُّذِ تَرَكَ قِرَاءَتَهُ وَرَكَعَ وَهُوَ
مُدْرِكٌ لِلرَّكْعَةِ وَإِلَّا لَزِمَهُ قِرَاءَةٌ بِقَدْرِهِ.
وَلَا
يَشْتَغِلُ الْمَسْبُوقُ بِسُنَّةٍ بَعْدَ التَّحَرُّمِ بَلْ بِالْفَاتِحَةِ
إلَّا أَنْ يَعْلَمَ إدْرَاكَهَا وَلَوْ عَلِمَ الْمَأْمُومُ فِي رُكُوعِهِ
أَنَّهُ تَرَكَ الْفَاتِحَةَ أَوْ شَكٍّ لَمْ يَعُدْ إلَيْهَا بَلْ يُصَلِّي
رَكْعَةً بَعْدَ سَلَامِ الْإِمَامِ.
فَلَوْ عَلِمَ أَوْ شَكَّ
وَقَدْ رَكَعَ الْإِمَامُ وَلَمْ يَرْكَعْ هُوَ قَرَأَهَا وَهُوَ مُتَخَلِّفٌ
بِعُذْرٍ، وَقِيلَ يَرْكَعُ وَيَتَدَارَكُ بَعْدَ سَلَامِ الْإِمَامِ.
وَلَوْ
سَبَقَ إمَامَهُ بِالتَّحَرُّمِ لَمْ تَنْعَقِدْ.
أَوْ
بِالْفَاتِحَةِ أَوْ التَّشَهُّدِ لَمْ يَضُرَّهُ وَيُجْزِئُهُ، وَقِيلَ تَجِبُ
إعَادَتُهُ.
وَلَوْ تَقَدَّمَ بِفِعْلٍ كَرُكُوعٍ وَسُجُودٍ إنْ
كَانَ بِرُكْنَيْنِ بَطَلَتْ، وَإِلَّا فَلَا، وَقِيلَ: تَبْطُلُ بِرُكْنٍ.
Section
One should follow the
imam in the different acts constituting
prayer,
commencing each shortly after the
imam, without waiting for him to
finish it. Strictly speaking, however,
one can begin each act at the
same time as the imam, with
the exception of the introductory takbir .
flf one is still occupied with
another essential element of the prayer,
i.e. when the imam has already
finished such element, while one is still
occupied with the preceding, the
prayer is not therefore nullified. This
only occurs when the interval
between the imam and the member of
the congregation amounts to two
essential elements of the prayer,
without
valid excuse. If such excuse exists,
e.g. if the imam has hurried
over
the recitation of the Koran, and
bent in prayer before the member
of
the congregation has finished his
recitation, that member should,
according
to some authors, follow the imam,
omitting the remainder of
his recitation.
|fOthers think the recitation should first
be concluded,
and the imam followed
afterwards. But the interval between imam
and
member must never exceed three
essential elements of importance, i.e.
which cannot be hurriedly accomplished.
If this should occur, the
member
must stop praying under the direction
of the imam, according
to some
opinions ; for else he should follow
the imam in what he is
actually
doing, and accomplish what has been
omitted after the imam has
pronounced
the final salutation. In case the
member of the congre-
gation is unable
to conclude the recitation with the
imam, because
occupied with the
introductory invocation, he is considered
excusable.
This only applies to a
member of the congregation who has been
present at the ceremony from the
beginning. One who is behindhand
because
he arrived late, and has in
consequence not yet finished his
recitation when the imam bends in
prayer, fshould stop his recitation,
bend,
and join the imam in the raka,
provided the imam be not at the
moment occupied with the introductory
invocation or the taiouz, for
in
this case the recitation should be
continued as much as possible.
When
behindhand like this, after pronouncing
the introductory takbir,
one should pay
no attention to the practices introduced
by the Sonna,
but limit oneself to
the recitation of the first chapter
of the Koran,
unless one is quite
sure of being able to catch up
the others. A member
of the congregation
who during the rokaa perceives he
has omitted the
recitation, or is
uncertain about it, should not go
back, but should pray
one raka after
the imam has pronounced the final
salutation. If this
recollection or doubt
occurs after the imam has bent in
prayer, but
before the member has
done so, he should first proceed to
the recitation
and then has an
excuse for remaining behindhand. Others,
however,
think he should bend in
prayer with the imam, and accomplish the
omitted portion after the final
salutation. If the member of the con-
gregation has preceded the imam in
saying the introductory takbir his
prayer
is null ; but if he has only
preceded him in the recitation and the
tashahad , his prayer is valid and
he has legally acquitted himself of his
duty before God. Some authors,
however, prescribe that in these
circumstances the prayer should be
recommenced with the imam.
Finally, if
one has preceded the imam in some
material act, e.g. inclina-
tion or
prostration, the prayer is nullified, if
the error affects two essential
elements ;
otherwise not. A few authorities contend
that the prayer
is nullified even if
only one essential element is affected.
فصل [في زوال القدوة وإيجادها]
خَرَجَ الْإِمَامُ مِنْ
صَلَاتِهِ انْقَطَعَتْ الْقُدْوَةُ، فَإِنْ لَمْ يَخْرُجْ وَقَطَعَهَا
الْمَأْمُومُ جَازَ، وَفِي قَوْلٍ لَا يَجُوزُ إلَّا بِعُذْرٍ يُرَخِّصُ فِي
تَرْكِ الْجَمَاعَةِ، وَمِنْ الْعُذْرِ تَطْوِيلُ الْإِمَامِ أَوْ تَرْكُهُ
سُنَّةً مَقْصُودَةً كَتَشَهُّدٍ.
تَنْبِيهٌ: لَا يَجُوزُ قَطْعُ
الْجَمَاعَةِ فِي الرَّكْعَةِ الْأُولَى مِنْ الْجُمُعَةِ لِمَا سَيَأْتِي أَنَّ
الْجَمَاعَةَ فِي الرَّكْعَةِ الْأُولَى فِيهَا شَرْطٌ.
وَأَمَّا
فِي الثَّانِيَةِ فَلَيْسَتْ بِشَرْطٍ فِيهَا، فَيَجُوزُ الْخُرُوجُ فِيهَا
خِلَافًا لِمَا فِي الْكِفَايَةِ مِنْ عَدَمِ الْجَوَازِ، وَلَوْ تَعَطَّلَتْ
الْجَمَاعَةُ بِخُرُوجِهِ وَقُلْنَا بِأَنَّهَا فَرْضُ كِفَايَةٍ، فَيَنْبَغِي
كَمَا قَالَهُ بَعْضُ الْمُتَأَخِّرِينَ عَدَمُ الْخُرُوجِ مِنْهَا؛ لِأَنَّ
فَرْضَ الْكِفَايَةِ إذَا انْحَصَرَ فِي شَخْصٍ تَعَيَّنَ عَلَيْهِ.
وَلَوْ
أَحْرَمَ مُنْفَرِدًا ثُمَّ نَوَى الْقُدْوَةَ فِي خِلَالِ صَلَاتِهِ جَازَ فِي
الْأَظْهَرِ، وَإِنْ كَانَ فِي رَكْعَةٍ أُخْرَى ثُمَّ يَتْبَعُهُ قَائِمًا كَانَ
أَوْ قَاعِدًا، فَإِنْ فَرَغَ الْإِمَامُ أَوَّلاً فَهُوَ كَمَسْبُوقٍ أَوْ هُوَ،
فَإِنْ شَاءَ فَارَقَهُ وَإِنْ شَاءَ انْتَظَرَهُ لِيُسَلِّمَ مَعَهُ.
وَمَا
أَدْرَكَهُ الْمَسْبُوقُ فَأَوَّلُ صَلَاتِهِ فَيُعِيدُ فِي الْبَاقِي
الْقُنُوتَ.
وَلَوْ أَدْرَكَ رَكْعَةً مِنْ الْمَغْرِبِ تَشَهَّدَ
فِي ثَانِيَتِهِ.
وَإِنْ أَدْرَكَهُ رَاكِعًا أَدْرَكَ
الرَّكْعَةَ.
قُلْت: بِشَرْطِ أَنْ يَطْمَئِنَّ قَبْلَ ارْتِفَاعِ
الْإِمَامِ عَنْ أَقَلِّ الرُّكُوعِ، وَاَللَّهُ أَعْلَمُ.
وَلَوْ
شَكَّ فِي إدْرَاكِ حَدِّ الْإِجْزَاءِ لَمْ تُحْسَبْ رَكْعَتُهُ فِي
الْأَظْهَرِ.
وَيُكَبِّرُ لِلْإِحْرَامِ ثُمَّ لِلرُّكُوعِ، فَإِنْ
نَوَاهُمَا بِتَكْبِيرَةٍ لَمْ تَنْعَقِدْ، وَقِيلَ تَنْعَقِدُ نَفْلاً، وَإِنْ
لَمْ يَنْوِ بِهَا شَيْئًا لَمْ تَنْعَقِدْ عَلَى الصَّحِيحِ وَلَوْ أَدْرَكَهُ
فِي اعْتِدَالِهِ فَمَا بَعْدَهُ انْتَقَلَ مَعَهُ مُكَبِّرًا وَالْأَصَحُّ
أَنَّهُ يُوَافِقُهُ فِي التَّشَهُّدِ وَالتَّسْبِيحَاتِ.
وَأَنَّ
مَنْ أَدْرَكَهُ فِي سَجْدَةٍ لَمْ يُكَبِّرْ لِلِانْتِقَالِ إلَيْهَا وَإِذَا
سَلَّمَ الْإِمَامُ قَامَ الْمَسْبُوقُ مُكَبِّرًا إنْ كَانَ مَوْضِعَ جُلُوسِهِ،
وَإِلَّا فَلَا فِي الْأَصَحِّ.
Section
When the imam stops
praying the congregation ceases legally to
pray under his direction. Each
member indeed can stop praying under
the direction of the imam whenever
he pleases ; though according to
one
authority such a course is only lawful
if there be some valid excuse
for
withdrawing from public prayer. With
respect to this, there should
be
added to the excuses already mentioned
the case where an imam
unnecessarily
prolongs a prayer, or omits some important
precept of
the Sonna, such as the
first tashahad.
*One may begin a
prayer on one’s own account and
resolve after-
wards to continue it under
the direction of the imam, even if
the latter
has already begun. Even
if the imam be already occupied with
a
different raka , one can still take
him as model, and get up and
sit down
when he does. When, under
these circumstances, the prayer of the
imam terminates first, one should
act like any other person who was
not present at the beginning. But
if one is finished before the imam,
one can either leave the
congregation, pronouncing the final salutation
on one’s own account, or wait
and finish the prayer along with the
imam. The part of the prayer
which the imam is accomplishing at the
entry of a late arrival, is
considered, so far as the latter is
concerned, as
the first part of the
prayer. Consequently, in the part of
the prayer he
has still to make
on his own account, he must repeat
the kanut pro-
nounced by the imam,
if this formula is of strict
observance. Similarly
a member who joins
the congregation at one of the rakas
of evening
prayer should say the
tashaliad in his own second raka ;
but it should
be remembered that an
arrival at the moment the imam bends
in
prayer is considered to have been
present at the entire raka . [Provided
one
keeps still before the imam gets up
after the rokua ; even when the
latter is accomplished in the most
simple manner.] *If one is doubtful
of having participated in a raka at
the right moment, that raka cannot
count.
On joining the congregation one
should accomplish the takbir twice,
once
as introduction to the prayer, and
once for the inclination. One
takbir
will not suffice for the two acts ;
except, according to some authors,
in a
supererogatory prayer. ffOne takbir is of
no use if performed
without thinking
of the double function of this
formula. When a person
joins the
congregation at the moment the imam
is performing the
aatidal , the later
portions of the prayer are valid for
him on accomplish-
ing one takbir ; fand
such person should say with the imam
the tashahad ,
and the formulas beginning
with the word sobliana. f A person who
does
not arrive before the prostration,
an act of no profit to him,
need not
say a takbir on joining the
congregation. But after the imam’s final
salutation the person behindhand in
this way should get up and pro-
nounce the formula in question, provided
he has sat under the direction
of
the imam at the place he performed
the jclus in a former raka
accomplished
on his own account ; fothenvise ho should
omit the
takbir altogether.
باب صَلَاةِ الْمُسَافِرِ
CHAPTER II.— PRAYER ACCOMPLISHED ON A JOURNEY
إنَّمَا تُقْصَرُ رُبَاعِيَّةٌ مُؤَدَّاةٌ فِي السَّفَرِ الطَّوِيلِ
الْمُبَاحِ لَا فَائِتَةُ الْحَضَرِ.
وَلَوْ قَضَى فَائِتَةَ
السَّفَرِ فَالْأَظْهَرُ قَصْرُهُ فِي السَّفَرِ دُونَ الْحَضَرِ.
وَمَنْ
سَافَرَ مِنْ بَلْدَةٍ فَأَوَّلُ سَفَرِهِ مُجَاوَزَةُ سُوَرِهَا فَإِنْ كَانَ
وَرَاءَهُ عِمَارَةٌ اُشْتُرِطَ مُجَاوَزَتُهَا فِي الْأَصَحِّ.
قُلْت:
لَا يُشْتَرَطُ، وَاَللَّهُ أَعْلَمُ.
فَإِنْ لَمْ يَكُنْ سُورُ
الْبَلْدَةِ فَأَوَّلُهُ مُجَاوَزَةُ الْعُمْرَانِ لَا الْخَرَابِ
وَالْبَسَاتِينِ، وَالْقَرْيَةُ كَبَلْدَةٍ.
وَأَوَّلُ سَفَرِ
سَاكِنِ الْخِيَامِ مُجَاوَزَةُ الْحِلَّةِ.
وَإِذَا رَجَعَ
انْتَهَى سَفَرُهُ بِبُلُوغِهِ مَا شُرِطَ مُجَاوَزَتُهُ ابْتِدَاءً.
وَلَوْ
نَوَى إقَامَةَ أَرْبَعَةِ أَيَّامٍ بِمَوْضِعٍ انْقَطَعَ سَفَرُهُ
بِوُصُولِهِ.
وَلَا يُحْسَبُ مِنْهَا يَوْمَا دُخُولِهِ وَخُرُوجِهِ
عَلَى الصَّحِيحِ.
وَلَوْ أَقَامَ بِبَلَدٍ بِنِيَّةِ أَنْ يَرْحَلَ
إذَا حَصَلَتْ حَاجَةٌ يَتَوَقَّعُهَا كُلَّ وَقْتٍ قَصَرَ ثَمَانِيَةَ عَشَرَ
يَوْمًا، وَقِيلَ أَرْبَعَةً، وَفِي قَوْلٍ أَبَدًا، وَقِيلَ الْخِلَافُ فِي
خَائِفِ الْقِتَالِ لَا التَّاجِرِ وَنَحْوِهِ وَلَوْ عَلِمَ بَقَاءَهَا مُدَّةً
طَوِيلَةً، فَلَا قَصْرَ عَلَى الْمَذْهَبِ.
CHAPTER II.— PRAYER ACCOMPLISHED ON A JOURNEY
Section
Of prayers that
fall to be performed in the course
of a long journey,
undertaken with a
lawful object, only the fourfold prayers
may be
abridged. This indulgence of
the law does not extend to a prayer
whose proper legal time has been
allowed to pass by when not travelling.
*If this oversight has occurred when
travelling, the prayer can be per-
formed
afterwards abridged, if the journey is
not yet over, but not after
one’s
return home.
A traveller leaving a town
is considered to have begun his journey
when he has passed not only
the ramparts fbut also the habitations of
the neighbourhood. [fThese are of no
account.] If the town has no
ramparts the journey begins after
passing the last buildings, without
considering what ruins or gardens
may be in the neighbourhood ; and
the same principle applies also to a
village. The journey of a nomad
living
in a tent begins from the limit of
the camp. The journey may be
considered at an end when one
has repassed these same boundaries.
If
the traveller stops anywhere intentionally
for four days, the journey
is
suspended for that period, by the
mere fact of arrival at this temporary
halting place. ffBut in the four
days is included neither the day of
arrival nor the day of departure.
On arriving at a town with the
intention of stopping only as long
as the finishing of one’s business
requires, prayer may be abridged for
eighteen days ; or according
to some
opinions four days, while according to
others there is no restric-
tion of
time. There are authorities too who
consider an abridgment
warranted if the
delay is caused by fear of being
attacked, but not
during a stay for
some commercial object. However this may
be, our
rite does not allow
abridgment if a long stay is anticipated.
فصل [في شروط القصر وتوابعها]
وَطَوِيلُ السَّفَرِ
ثَمَانِيَةٌ وَأَرْبَعُونَ مِيلاً هَاشِمِيَّةٌ.
قُلْت: وَهُوَ
مَرْحَلَتَانِ بِسَيْرِ الْأَثْقَالِ.
وَالْبَحْرُ كَالْبَرِّ
فَلَوْ قَطَعَ الْأَمْيَالَ فِيهِ فِي سَاعَةٍ قَصَرَ، وَاَللَّهُ أَعْلَمُ.
وَيُشْتَرَطُ
قَصْدُ مَوْضِعٍ مُعَيَّنٍ أَوَّلاً، فَلَا قَصْرَ لِلْهَائِمِ وَإِنْ طَالَ
تَرَدُّدُهُ، وَلَا طَالِبِ غَرِيمٍ وَآبِقٍ يَرْجِعُ مَتَى وَجَدَهُ، وَلَا
يَعْلَمُ مَوْضِعَهُ.
وَلَوْ كَانَ لِمَقْصِدِهِ طَرِيقَانِ:
طَوِيلٌ وَقَصِيرٌ فَسَلَكَ الطَّوِيلَ لِغَرَضٍ كَسُهُولَةٍ أَوْ أَمْنٍ قَصَرَ
وَإِلَّا فَلَا فِي الْأَظْهَرِ.
وَلَوْ تَبِعَ الْعَبْدُ أَوْ
الزَّوْجَةُ أَوْ الْجُنْدِيُّ مَالِكَ أَمْرِهِ فِي السَّفَرِ، وَلَا يَعْرِفُ
مَقْصِدَهُ، فَلَا قَصْرَ، فَلَوْ نَوَوْا مَسَافَةَ الْقَصْرِ قَصَرَ
الْجُنْدِيُّ، دُونَهُمَا.
وَمَنْ قَصَدَ سَفَرًا طَوِيلاً فَسَارَ
ثُمَّ نَوَى رُجُوعًا انْقَطَعَ، فَإِنْ سَارَ فَسَفَرٌ جَدِيدٌ.
وَلَا
يَتَرَخَّصُ الْعَاصِي بِسَفَرِهِ كَآبِقٍ وَنَاشِزَةٍ.
فَلَوْ
أَنْشَأَ مُبَاحًا ثُمَّ جَعَلَهُ مَعْصِيَةً فَلَا تَرَخُّصَ فِي الْأَصَحِّ
وَلَوْ أَنْشَأَهُ عَاصِيًا ثُمَّ تَابَ فَمُنْشِئٌ لِلسَّفَرِ مِنْ حِينِ
التَّوْبَةِ.
وَلَوْ اقْتَدَى بِمُتِمٍّ لَحْظَةٍ لَزِمَهُ
الْإِتْمَامُ.
وَلَوْ رَعَفَ الْإِمَامُ الْمُسَافِرُ وَاسْتَخْلَفَ
مُتِمًّا أَتَمَّ الْمُقْتَدُونَ، وَكَذَا لَوْ أَعَادَ الْإِمَامُ وَاقْتَدَى
بِهِ.
وَلَوْ لَزِمَ الْإِتْمَامُ مُقْتَدِيًا فَفَسَدَتْ صَلَاتُهُ
أَوْ صَلَاةُ إمَامِهِ، أَوْ بِأَنَّ إمَامَهُ مُحْدِثًا أَتَمَّ، وَلَوْ
اقْتَدَى بِمَنْ ظَنَّهُ مُسَافِرًا فَبَانَ مُقِيمًا أَوْ بِمَنْ جَهِلَ
سَفَرَهُ أَتَمَّ، وَلَوْ عَلِمَهُ مُسَافِرًا وَشَكَّ فِي نِيَّتِهِ
قَصَرَ.
وَلَوْ شَكَّ فِيهَا، فَقَالَ: إنْ قَصَرَ قَصَرْت
وَإِلَّا أَتْمَمْت قَصَرَ فِي الْأَصَحِّ.
وَيُشْتَرَطُ لِلْقَصْرِ
نِيَّتُهُ فِي الْإِحْرَامِ وَالتَّحَرُّزُ عَنْ مُنَافِيهَا دَوَامًا، وَلَوْ
أَحْرَمَ قَاصِرًا ثُمَّ تَرَدَّدَ فِي أَنَّهُ يَقْصُرُ أَوْ يُتِمُّ، أَوْ فِي
أَنَّهُ نَوَى الْقَصْرَ أَوْ قَامَ إمَامُهُ لِثَالِثَةٍ فَشَكَّ هَلْ هُوَ
مُتِمٌّ أَمْ سَاهٍ أَتَمَّ.
وَلَوْ قَامَ الْقَاصِرُ لِثَالِثَةٍ
عَمْدًا بِلَا مُوجِبٍ لِلْإِتْمَامِ بَطَلَتْ صَلَاتُهُ، وَإِنْ كَانَ سَهْوًا
عَادَ وَسَجَدَ لَهُ وَسَلَّمَ، فَإِنْ أَرَادَ أَنْ يُتِمَّ عَادَ ثُمَّ نَهَضَ
مُتِمًّا.
وَيُشْتَرَطُ كَوْنُهُ مُسَافِرًا فِي جَمِيعِ صَلَاتِهِ،
فَلَوْ نَوَى الْإِقَامَةَ فِيهَا أَوْ بَلَغَتْ سَفِينَتُهُ دَارَ إقَامَتِهِ
أَتَمَّ.
وَالْقَصْرُ أَفْضَلُ مِنْ الْإِتْمَامِ عَلَى
الْمَشْهُورِ إذَا بَلَغَ ثَلَاثَ مَرَاحِلَ.
وَالصَّوْمُ أَفْضَلُ
مِنْ الْفِطْرِ إنْ لَمْ يَتَضَرَّرْ بِهِ.
Section
Prayer may be abridged
if a journey extends to at least
forty-eight
miles of Hashim. [This
distance is the equivalent of two
days’ journey
with loaded camels.
Distances on land and sea being the
same, prayrer
may be abridged even
where a ship might under full sail
cover the
distance in an hour.]
The traveller must from the
start have a fixed destination. There-
fore
he cannot abridge prayer if either —
. He wanders aimlessly here
and there, whatever the distance
may be.
. He is looking for a debtor
or a slave whose whereabouts he does
not know, and after finding whom
he means to return home.
If of
two roads leading to the same
destination one chooses the longer
for
some reason or other, e.g. because
of the level or the security, prayer
may still be abridged. *But this
is not so if the choice be
made from
mere caprice. A slave, a wife,
or a soldier travelling under the authority
of other persons, and ignorant of
their destination, may not abridge
prayer
; even when such persons have an
idea the journey will be long,
only
the soldier may abridge prayer, not
the slave or the wife. If a
person starts with the intention of
making a long journey, and returns
voluntarily before completing it, it
is finished none the less, and if he
starts again it is considered a new
journey.
No one has the benefit
of abridging prayer who leaves their abode
for an illicit purpose, e.g. as a
fugitive slave, or a wife deserting her
husband, fit is the same if a
journey begun lawfully is continued
unlawfully ;
while, on the other hand, prayer may
be abridged on a
journey continued
with a lawful object though unlawfully begun.
A traveller who has prayed even
for a moment under the direction
of
an imam who is accomplishing the
entire prayer without abridg-
ment, should
also finish it without abridgment. This
principle is
carried so far that a
traveller cannot invoke the right of
abridgment,
if he has begun his
prayer under the direction of another
traveller, who
in the middle of it
incurred some unforeseen impurity, e.g. a nasal
haemorrhage, and was replaced by
another imam who did not abridge.
If
under these circumstances the first imam
rejoins the congregation
and resumes his
functions after the disappearance of his
impurity, the
traveller must yet continue
his prayer without abridgment. A prayer
accomplished by a traveller without
abridgment because following
an imam must
be repeated entire in regular fashion,
if it has to be repeated
because
of some fault of the traveller or
the imam, or because the
latter is
afterwards discovered to be impure. The
same rule is observed
if one has
to repeat a prayer accomplished under the
direction of an
imam one supposed to
be a traveller but afterwards discovered
to be
living at a fixed abode, or
of an imam with regard to whom
one did not
know whether he was a
traveller or not. On the other hand,
one may
lawfully abridge prayer after
having formulated one’s intention ; when,
at the moment of formulating that
intention, one knew that the imam
was not living at a fixed abode,
though uncertain if he intended to abridge
prayer or not. fOno may even,
in this state of uncertainty, formulate
the intention conditionally, i.c . “ if
the imam abridges the prayer I will
do so with him, but otherwise
perform it in the ordinary manner/ *
To abridge prayer lawfully one
must intend to do so from the begin-
ning, and avoid anything incompatible with
that intention, throughout
the Avhole act
of devotion. Thus a believer cannot claim
a right to abridge
prayer if : — () he
has begun the prayer intending to
shorten it, but
has afterwards hesitated
to keep to this intention ; or ()
he is not sure
of having had
the intention of shortening the prayer ;
or () if the imam
gets up to
perform a third raka, and one is not
certain if it is in order
to
accomplish the entire prayer without
abridgment, or by inadvertence.
The
prayer is nullified, if one begins
intending to shorten it, and then
in
spite of that knowingly begins the
third raka , without special cause
for
deviating from one’s original idea. But
if this is a mere inadvertence
one
may cither : — () resume one’s position,
and after a prostration by
way of
reparation pronounce final salutation ; or
() change one’s
intention and accomplish
the whole prayer without shortening it ; but
in that case one should first
resume ono’s position, and then get up
again at once to perform the
later rakas.
Another essential condition
for tho lawful shortening of prayer is
that one must be able to
consider oneself as a traveller throughout the
entire duration of the act of
devotion. If one expects to arrive
at one’s
destination during prayer, or
if one’s vessel arrives in port, the
prayer
must be normally accomplished.
**On a journey of at least
three days it is better to abridge
prayer
than to perform it in the
ordinary way. But the traveller is recom-
mended to observe the fast of the
month of Ramadan , rather than exer-
cise
his right to break it, at least
when this can be done without danger.
فَصْلٌ [في الجمع بين الصلاتين]
يَجُوزُ الْجَمْعُ بَيْنَ
الظُّهْرِ وَالْعَصْرِ تَقْدِيمًا وَتَأْخِيرًا وَالْمَغْرِبِ وَالْعِشَاءِ
كَذَلِكَ فِي السَّفَرِ الطَّوِيلِ.
وَكَذَا الْقَصِيرُ فِي قَوْلٍ،
فَإِنْ كَانَ سَائِرًا وَقْتَ الْأُولَى فَتَأْخِيرُهَا أَفْضَلُ وَإِلَّا
فَعَكْسُهُ.
وَشُرُوطُ التَّقْدِيمِ ثَلَاثَةٌ: الْبُدَاءَةُ
بِالْأُولَى، فَلَوْ صَلَّاهُمَا فَبَانَ فَسَادُهَا فَسَدَتْ الثَّانِيَةُ.
وَنِيَّةُ
الْجَمْعِ، وَمَحَلُّهَا أَوَّلُ الْأُولَى، وَتَجُوزُ فِي أَثْنَائِهَا فِي
الْأَظْهَرِ.
الْمُوَالَاةُ بِأَنْ لَا يَطُولَ بَيْنَهُمَا فَصْلٌ،
فَإِنْ طَالَ وَلَوْ بِعُذْرٍ وَجَبَ تَأْخِيرُ الثَّانِيَةِ إلَى وَقْتِهَا
وَلَا يَضُرُّ فَصْلٌ يَسِيرٌ.
وَيُعْرَفُ طُولُهُ
بِالْعُرْفِ.
وَلِلْمُتَيَمِّمِ الْجَمْعُ عَلَى الصَّحِيحِ، وَلَا
يَضُرُّ تَخَلُّلُ طَلَبٍ خَفِيفٍ وَلَوْ جَمَعَ ثُمَّ عَلِمَ تَرْكَ رُكْنٍ مِنْ
الْأُولَى بَطَلَتَا وَيُعِيدُهُمَا جَامِعًا، أَوْ مِنْ الثَّانِيَةِ، فَإِنْ
لَمْ يَطُلْ تَدَارَكَ، وَإِلَّا فَبَاطِلَةٌ وَلَا جَمَعَ، وَلَوْ جَهِلَ
أَعَادَهُمَا لِوَقْتَيْهِمَا وَإِذَا أَخَّرَ الْأُولَى لَمْ يَجِبْ
التَّرْتِيبُ وَ الْمُوَالَاةُ، وَنِيَّةُ الْجَمْعِ عَلَى الصَّحِيحِ وَيَجِبُ
كَوْنُ التَّأْخِيرِ بِنِيَّةِ الْجَمْعِ وَإِلَّا فَيَعْصِي.
وَتَكُونُ
قَضَاءً.
وَلَوْ جَمَعَ تَقْدِيمًا فَصَارَ بَيْنَ الصَّلَاتَيْنِ
مُقِيمًا بَطَلَ الْجَمْعُ.
وَفِي الثَّانِيَةِ وَبَعْدَهَا لَا
يَبْطُلُ فِي الْأَصَحِّ، أَوْ تَأْخِيرًا فَأَقَامَ بَعْدَ فَرَاغِهِمَا لَمْ
يُؤَثِّرْ، وَقَبْلَهُ يَجْعَلُ الْأُولَى قَضَاءً.
وَيَجُوزُ
الْجَمْعُ بِالْمَطَرِ تَقْدِيمًا.
وَالْجَدِيدُ مَنْعُهُ
تَأْخِيرًا.
وَشَرْطُ التَّقْدِيمِ وُجُودُهُ أَوَّلَهُمَا.
وَالْأَصَحُّ
اشْتِرَاطُهُ عِنْدَ سَلَامِ الْأُولَى.
وَالثَّلْجُ وَالْبَرَدُ
كَمَطَرٍ إنْ ذَابَا.
وَالْأَظْهَرُ تَخْصِيصُ الرُّخْصَةِ
بِالْمُصَلِّي جَمَاعَةً بِمَسْجِدٍ بَعِيدٍ يَتَأَذَّى بِالْمَطَرِ فِي
طَرِيقِهِ.
Section
During a journey that
admits of abridgment of prayer, one may
combine the midday and afternoon
prayers, and the evening prayer
with
that of the night ; performing the
combined prayers at the usual
time
of the earlier or of the later
of the two. According to one jurist
this may be done even when the
length of the journey does not admit
of the shortening of prayer. If
one is actually travelling at tho legal
time for the midday or evening
prayer, it is better to postpone it
until
tho time of afternoon prayer
or of the prayer of the night,
as the case
may be, and accomplish
the two prayers together.
One may
anticipate a later prayer only on three
conditions : —
() One must first
perform the prayer for which the
legal time has
come. Its illegality
involves that of the second, anticipated,
prayer —
but not vice versa .
()
One must intend to combine the two
prayers, when one begins
the first,
or at least before its completion.
() The two prayers must not
have any considerable interval
between
them ; otherwise the second prayer must
be postponed to its
proper time.
Whether an interval is considerable or
not is a matter
of custom.
ffThe
believer who has had recourse to
lustration with sand may
lawfully combine
prayers, as well as one who has
performed ritual
ablution or bathed.
Asking for something in a hurry between
the two
prayers is not considered a
breach of continuity. If, after combining
two
prayers one remembers that one
has omitted from the former some
essential element, both are nullified
and must be repeated together,
but
if it is one of the essential
elements of the second that has been
omitted, the error may be rectified
by recommencing the act of devotion
at the place of omission, if
no long interval has elapsed. If a
consider-
able interval has been allowed
to ensue, the second prayer only,
not the
first, is nullified ; and
the combination of the two prayers becomes
unlawful. If uncertain whether the
omitted portions belonged to the
first
or second prayer, both prayers should
be separately repeated at
their respective
legal hours.
fflf the second prayer
has not been anticipated, but the
first post-
poned to the legal time
for the second, they can be combined
without
observing the order, without
causiug one to follow immediately on the
other, and even without formulating
an intention to combine them.
But
this intention should have existed already
when one resolved at
its prescribed
hour to postpone the first, otherwise
one is guilty of an
irregularity,
and the first prayer counts merely
as an act of devotion
performed too
late.
If, when one wishes to
combine two prayers by anticipating one of
them, one arrives at a fixed place
of abode before beginning the second,
their combination becomes unlawful ; but
this is not so if one has already
begun, and still less if one
has finished, the second prayer. And
if, in
a case where the first prayer
has been postponed, one reaches a fixed
abode after having accomplished both,
both remain valid ; but if they
are
not finished before arrival, the first
counts only as an act of devotion
accomplished too late. Bain is a
good reason for combining two prayers
by anticipating the second ; while,
on the other hand, Shafii in his
second
period decided that it is no
excuse for a postponement. Anticipation
is,
however, permitted only where rain is
actually falling at the beginning
of
each prayer, faiul at the moment of
final salutation in the first. Snow
and hail, when sufficient to wret
the clothes, are regarded as rain. *This
faculty of combination refers especially
to the believer performing
public prayer
in a distant mosque, who is afraid
of getting wet before
reaching home
if he starts at once.
باب صَلَاةِ الْجُمُعَةِ
CHAPTER III.— PUBLIC PRAYER ON FRIDAYS
إنَّمَا تَتَعَيَّنُ عَلَى كُلِّ مُكَلَّفٍ حُرٍّ ذَكَرٍ مُقِيمٍ بِلَا
مَرَضٍ وَنَحْوِهِ.
وَلَا جُمُعَةَ عَلَى مَعْذُورٍ بِمُرَخِّصٍ فِي
تَرْكِ الْجَمَاعَةِ.
وَالْمُكَاتَبُ وَكَذَا مَنْ بَعْضُهُ رَقِيقٌ
عَلَى الصَّحِيحِ.
وَمَنْ صَحَّتْ ظُهْرُهُ صَحَّتْ
جُمُعَتُهُ.
وَلَهُ أَنْ يَنْصَرِفَ مِنْ الْجَامِعِ إلَّا
الْمَرِيضَ وَنَحْوَهُ فَيَحْرُمُ انْصِرَافُهُ إنْ دَخَلَ الْوَقْتُ إلَّا أَنْ
يَزِيدَ ضَرَرُهُ بِانْتِظَارِهِ.
وَتَلْزَمُ الشَّيْخَ الْهَرِمَ
وَالزَّمِنَ إنْ وَجَدَا مَرْكَبًا وَلَمْ يَشُقَّ الرُّكُوبُ وَالْأَعْمَى
يَجِدُ قَائِدًا وَأَهْلُ الْقَرْيَةِ إنْ كَانَ فِيهِمْ جَمْعٌ تَصِحُّ بِهِ
الْجُمُعَةُ أَوْ بَلَغَهُمْ صَوْتٌ عَالٍ فِي هُدُوٍّ مِنْ طَرَفٍ يَلِيهِمْ
لِبَلَدِ الْجُمُعَةِ لَزِمَتْهُمْ، وَإِلَّا فَلَا.
وَيَحْرُمُ
عَلَى مَنْ لَزِمَتْهُ السَّفَرُ بَعْدَ الزَّوَالِ إلَّا أَنْ تُمْكِنَهُ
الْجُمُعَةُ فِي طَرِيقِهِ أَوْ يَتَضَرَّرَ بِتَخَلُّفِهِ عَنْ الرُّفْقَةِ،
وَقَبْلَ الزَّوَالِ كَبَعْدِهِ فِي الْجَدِيدِ إنْ كَانَ السَّفَرُ مُبَاحًا،
وَإِنْ كَانَ طَاعَةً جَازَ.
قُلْت: الْأَصَحُّ أَنَّ الطَّاعَةَ
كَالْمُبَاحِ، وَاَللَّهُ أَعْلَمُ.
وَمَنْ لَا جُمُعَةَ عَلَيْهِمْ
تُسَنُّ الْجَمَاعَةُ فِي ظُهْرِهِمْ فِي الْأَصَحِّ وَيُخْفُونَهَا إنْ خَفِيَ
عُذْرُهُمْ.
وَيُنْدَبُ لِمَنْ أَمْكَنَ زَوَالُ عُذْرِهِ تَأْخِيرُ
ظُهْرِهِ إلَى الْيَأْسِ مِنْ الْجُمُعَةِ وَلِغَيْرِهِ كَالْمَرْأَةِ
وَالزَّمِنِ تَعْجِيلُهَا.
وَلِصِحَّتِهَا مَعَ شَرْطِ غَيْرِهَا
شُرُوطٌ: أَحَدُهَا: وَقْتُ الظُّهْرِ فَلَا تُقْضَى جُمُعَةً.
فَلَوْ
ضَاقَ عَنْهَا صَلَّوْا ظُهْرًا.
وَلَوْ خَرَجَ وَهُمْ فِيهَا
وَجَبَ الظُّهْرُ بِنَاءً، وَفِي قَوْلٍ اسْتِئْنَافًا.
وَالْمَسْبُوقُ
كَغَيْرِهِ.
وَقِيلَ يُتِمُّهَا جُمُعَةً الثَّانِي: أَنْ تُقَامَ
فِي خِطَّةِ أَبْنِيَةِ أَوْطَانِ الْمُجَمِّعِينَ.
وَلَوْ لَازَمَ
أَهْلُ الْخِيَامِ الصَّحْرَاءَ أَبَدًا فَلَا جُمُعَةَ فِي الْأَظْهَرِ.
الثَّالِثُ:
أَنْ لَا يَسْبِقَهَا وَلَا يُقَارِنَهَا جُمُعَةٌ فِي بَلْدَتِهَا إلَّا إذَا
كَبُرَتْ وَعَسُرَ اجْتِمَاعُهُمْ فِي مَكَان، وَقِيلَ لَا تُسْتَثْنَى هَذِهِ
الصُّورَةُ.
وَقِيلَ إنْ حَالَ نَهْرٌ عَظِيمٌ بَيْنَ شِقَّيْهَا
كَانَا كَبَلَدَيْنِ.
وَقِيلَ إنْ كَانَتْ قُرًى فَاتَّصَلَتْ
تَعَدَّدَتْ الْجُمُعَةُ بِعَدَدِهَا، فَلَوْ سَبَقَهَا جُمُعَةٌ فَالصَّحِيحَةُ
السَّابِقَةُ، وَفِي قَوْلٍ إنْ كَانَ السُّلْطَانُ مَعَ الثَّانِيَةِ فَهِيَ
الصَّحِيحَةُ.
وَالْمُعْتَبَرُ سَبْقُ التَّحَرُّمِ، وَقِيلَ
التَّحَلُّلُ، وَقِيلَ بِأَوَّلِ الْخُطْبَةِ فَلَوْ وَقَعَتَا مَعًا أَوْ شَكَّ
اُسْتُؤْنِفَتْ الْجُمُعَةُ، وَإِنْ سَبَقَتْ إحْدَاهُمَا وَلَمْ تَتَعَيَّنْ
أَوْ تَعَيَّنَتْ وَنُسِيَتْ صَلَّوْا ظُهْرًا، وَفِي قَوْلٍ جُمُعَةً.
الرَّابِعُ:
الْجَمَاعَةُ وَشَرْطُهَا كَغَيْرِهَا، وَأَنْ تُقَامَ بِأَرْبَعِينَ مُكَلَّفًا
حُرًّا ذَكَرًا مُسْتَوْطِنًا لَا يَظْعَنُ شِتَاءً وَلَا صَيْفًا إلَّا
لِحَاجَةٍ، وَالصَّحِيحُ انْعِقَادُهَا بِالْمَرْضَى.
وَأَنَّ
الْإِمَامَ لَا يُشْتَرَطُ كَوْنُهُ فَوْقَ أَرْبَعِينَ.
وَلَوْ
انْفَضَّ الْأَرْبَعُونَ أَوْ بَعْضُهُمْ فِي الْخُطْبَةِ لَمْ يُحْسَبْ
الْمَفْعُولُ فِي غَيْبَتِهِمْ، وَيَجُوزُ الْبِنَاءُ عَلَى مَا مَضَى إنْ
عَادُوا قَبْلَ طُولِ الْفَصْلِ، وَكَذَا بِنَاءُ الصَّلَاةِ عَلَى الْخُطْبَةِ
إنْ انْفَضُّوا بَيْنَهُمَا، فَإِنْ عَادُوا بَعْدَ طُولِهِ وَجَبَ
الِاسْتِئْنَافُ فِي الْأَظْهَرِ.
وَإِنْ انْفَضُّوا فِي الصَّلَاةِ
بَطَلَتْ، وَفِي قَوْلٍ لَا إنْ بَقِيَ اثْنَانِ.
وَتَصِحُّ خَلْفَ
الْعَبْدِ وَالصَّبِيِّ وَالْمُسَافِرِ فِي الْأَظْهَرِ إذَا تَمَّ الْعَدَدُ
بِغَيْرِهِ.
وَلَوْ بَانَ الْإِمَامُ جُنُبًا أَوْ مُحْدِثًا
صَحَّتْ جُمُعَتُهُمْ فِي الْأَظْهَرِ إنْ تَمَّ الْعَدَدُ بِغَيْرِهِ، وَإِلَّا
فَلَا.
وَمَنْ لَحِقَ الْإِمَامَ الْمُحْدِثَ رَاكِعًا لَمْ
تُحْسَبْ رَكْعَتُهُ عَلَى الصَّحِيحِ.
الْخَامِسُ: خُطْبَتَانِ
قَبْلَ الصَّلَاةِ.
وَأَرْكَانُهُمَا خَمْسَةٌ: حَمْدُ اللَّهِ
تَعَالَى، وَالصَّلَاةُ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
وَلَفْظُهُمَا مُتَعَيِّنٌ، وَالْوَصِيَّةُ بِالتَّقْوَى، وَلَا يَتَعَيَّنُ
لَفْظُهَا عَلَى الصَّحِيحِ، وَهَذِهِ الثَّلَاثَةُ أَرْكَانٌ فِي
الْخُطْبَتَيْنِ.
وَالرَّابِعُ قِرَاءَةُ آيَةٍ فِي إحْدَاهُمَا،
وَقِيلَ فِي الْأُولَى، وَقِيلَ فِيهِمَا، وَقِيلَ لَا تَجِبُ.
وَالْخَامِسُ
مَا يَقَعُ عَلَيْهِ اسْمُ دُعَاءٍ لِلْمُؤْمِنِينَ فِي الثَّانِيَةِ، وَقِيلَ
لَا يَجِبُ.
وَيُشْتَرَطُ كَوْنُهَا عَرَبِيَّةً مُرَتَّبَةَ
الْأَرْكَانِ الثَّلَاثَةِ الْأُولَى وَبَعْدَ الزَّوَالِ.
وَالْقِيَامُ
فِيهَا إنْ قَدَرَ.
وَالْجُلُوسُ بَيْنَهُمَا.
وَإِسْمَاعُ
أَرْبَعِينَ كَامِلِينَ.
وَالْجَدِيدُ أَنَّهُ لَا يَحْرُمُ
عَلَيْهِمْ الْكَلَامُ، وَيُسَنُّ الْإِنْصَاتُ.
قُلْت:
الْأَصَحُّ أَنَّ تَرْتِيبَ الْأَرْكَانِ لَيْسَ بِشَرْطٍ، وَاَللَّهُ
أَعْلَمُ.
وَالْأَظْهَرُ اشْتِرَاطُ الْمُوَالَاةِ وَطَهَارَةُ
الْحَدَثِ وَالْخَبَثِ وَالسَّتْرُ.
وَتُسَنُّ عَلَى مِنْبَرٍ أَوْ
مُرْتَفِعٌ.
وَيُسَلِّمُ عَلَى مَنْ عِنْدَ الْمِنْبَرِ وَأَنْ
يُقْبِلَ عَلَيْهِمْ إذَا صَعِدَ، وَيُسَلِّمُ عَلَيْهِمْ، وَيَجْلِسُ ثُمَّ
يُؤَذَّنُ.
وَأَنْ تَكُونَ بَلِيغَةً مَفْهُومَةً قَصِيرَةً.
وَلَا
يَلْتَفِتُ يَمِينًا وَشِمَالاً فِي شَيْءٍ مِنْهَا.
وَيَعْتَمِدُ
عَلَى سَيْفٍ أَوْ عَصًا وَنَحْوِهِ.
وَيَكُونُ جُلُوسُهُ
بَيْنَهُمَا نَحْوَ سُورَةِ الْإِخْلَاصِ.
وَإِذَا فَرَغَ شَرَعَ
الْمُؤَذِّنُ فِي الْإِقَامَةِ وَبَادَرَ الْإِمَامُ لِيَبْلُغَ الْمِحْرَابَ
مَعَ فَرَاغِهِ.
وَيَقْرَأُ فِي الْأُولَى الْجُمُعَةَ، وَفِي
الثَّانِيَةِ الْمُنَافِقِينَ جَهْرًا.
فصل [في الأغسال المستحبة
في الجمعة وغيرها]
يُسَنُّ الْغُسْلُ لِحَاضِرِهَا، وَقِيلَ لِكُلِّ
أَحَدٍ، وَوَقْتُهُ مِنْ الْفَجْرِ، وَتَقْرِيبُهُ مِنْ ذَهَابِهِ أَفْضَلُ،
فَإِنْ عَجَزَ تَيَمَّمَ فِي الْأَصَحِّ.
وَمِنْ الْمَسْنُونِ
غُسْلُ الْعِيدِ وَالْكُسُوفِ وَالِاسْتِسْقَاءِ.
وَلِغَاسِلِ
الْمَيِّتِ وَالْمَجْنُونِ وَالْمُغْمَى عَلَيْهِ إذَا أَفَاقَا.
وَالْكَافِرِ
إذَا أَسْلَمَ، وَأَغْسَالُ الْحَجِّ، وَآكَدُهَا غُسْلُ غَاسِلِ الْمَيِّتِ
ثُمَّ الْجُمُعَةِ، وَعَكْسُهُ الْقَدِيمُ.
قُلْت: الْقَدِيمُ
هُنَا أَظْهَرُ وَرَجَّحَهُ الْأَكْثَرُونَ، وَأَحَادِيثُهُ صَحِيحَةٌ كَثِيرَةٌ،
وَلَيْسَ لِلْجَدِيدِ حَدِيثٌ صَحِيحٌ، وَاَللَّهُ أَعْلَمُ.
التَّبْكِيرُ
إلَيْهَا مَاشِيًا، بِسَكِينَةٍ.
وَأَنْ يَشْتَغِلَ فِي طَرِيقِهِ
وَأَنْ يَتَزَيَّنَ بِأَحْسَنِ ثِيَابِهِ، وَطِيبٍ، وَإِزَالَةِ الظُّفُرِ
وَالرِّيحِ قُلْت: وَأَنْ يَقْرَأَ الْكَهْفَ يَوْمَهَا وَلَيْلَتَهَا
وَيُكْثِرَ الدُّعَاءَ، وَالصَّلَاةَ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ
عَلَيْهِ وَسَلَّمَ وَيَحْرُمُ عَلَى ذِي الْجُمُعَةِ التَّشَاغُلُ بِالْبَيْعِ
وَغَيْرِهِ بَعْدَ الشُّرُوعِ فِي الْأَذَانِ بَيْنَ يَدَيْ الْخَطِيبِ فَإِنْ
بَاعَ صَحَّ، وَيُكْرَهُ قَبْلَ الْأَذَانِ بَعْدَ الزَّوَالِ، وَاَللَّهُ
أَعْلَمُ.
CHAPTER III.— PUBLIC PRAYER ON FRIDAYS
Section
Public prayer on
Fridays is obligatory only for adult
male Moslems,
sane, free, domiciled in
the place, and not obliged to remain
at home
by sickness, etc. It is
not obligatory for any one with a
valid excuse
for not attending daily
public prayer, for one under contract
of en-
franchisement, ffor one partially
enfranchised. Those for whom public
prayer
on Fridays is not obligatory have
nevertheless a right to be
present,
provided they can legally perform midday
prayer ; though the
law allows them
the option of leaving the congregation
after the midday
prayer, before proceeding
to that for the week. This rule
does not apply
to believers who,
having a mere accidental excuse for
absence, such as
sickness, etc., happen
to be in the mosque at the
time of weekly prayer ;
these are
forbidden to leave, unless their sickness
is increased by
remaining. Weekly public
prayer is obligatory even for decrepit and
sickly persons, if they have means
of transport and can endure it without
pain. The blind should attend, if
he can find some one to lead him.
The inhabitants of a village should
perform weekly prayer, if they are in
sufficient number for it, otherwise
they should go for this purpose to a
neighbouring town or village, if a
call can be heard from the one
to the
other, in the silence of
the night. If the distance is too
great for this,
then there is no
obligation to go.
The law forbids
any one who should attend the Friday
prayer be-
ginning a journey upon that day
immediately after the sun has begun
to decline, unless he happens to
have to take the road that leads
to the
place of meeting, or he
is afraid of incurring some detriment
from leaving
later and consequently being
obliged to remain in the rear of
the caravan.
According to the opinion
of Shafii in his second period this
rule applies
also to the case of a
person wishing to leave a little before
the sun begins
to decline, at least
if the journey is merely allowable ;
but if the departure
is commendable
or obligatory, one may chose what
hour one pleases.
[*j*A journey, whether
it be merely allowable, or commendable,
or obli-
gatory, is in all cases
subject to the prohibition to start
on Friday at the
time mentioned.]
^Persons who are not obliged
to take part in the Friday prayer,
should still, according to the
Sonna, be present at the public midday
prayer on that day. It is
better, however, that they should not take
part in it, but remain concealed,
unless the cause of their absence from
the Friday prayer is a matter of
public notoriety. It is also recom-
mended
to believers who consider themselves
temporarily excused from
attending the
Friday prayer, to postpone the midday
prayer on that
day as long as
possible, until sure of being unable
to go to the weekly
function ; but
those, on the other hand, who have a
permanent excuse,
such as women and
sickly persons, should perform the midday
prayer
as soon as the hour has
sounded.
Besides the conditions already
mentioned, the law has established
for
the validity of weekly public prayer,
the following : —
. It must
take place at the time prescribed
for midday prayer.
If this is past,
the Friday prayer cannot be performed,
as it may not
be accomplished too
late by way of reparation. If one
is afraid that
the legal time does
not suffice for its completion, one
should say the
midday prayer and no
more ; and if the legal time expires
during the
ceremony, it should be
concluded as an ordinary midday prayer.
Only
one author maintains that this
prayer should be accomplished from
beginning to end. A person who
arrives late and lags behind should
finish his act of devotion as a
midday prayer ; though according to some
authors he should finish the weekly
prayer as if nothing were the matter.
. Public weekly prayer must be
performed in a place surrounded
by
edifices inhabited by members of the
community ; *so that people
living in
tents in the desert cannot accomplish it.
. In the same town, public
prayer on Friday cannot be performed
in different places, either simultaneously
or successively, unless the
town be
so extensive that its inhabitants cannot
easily assemble in one
spot. Some
jurists do not admit this exception ;
others think that any
town divided
by a large river should be considered
in this respect as
two separate
towns ; others again are of opinion
that in the case of
several villages
with contiguous buildings, the ceremony
may be held
in as many places
as there are distinct communes. When
Friday public
prayer has been accomplished
in one place, and others proceed to
perform
it in too near a neighbourhood,
the former alone is lawful, unless the
Sultan attends the latter, in which
case it alone is lawful, in spite
of not
having priority. To determine
which of two public prayers has priority
it is necessary to observe the
time of the introductory takbir ; or,
accord-
ing to some authors, the moment
when the congregation disperses :
while a
third doctrine maintains that the
important point is the beginning
of
the first sermon. If two public
prayers begin at the same time, or
it is not certain if one began
first, the ceremony should be begun over
again. When, on the contrary, it
is known that one began before the
other, but it is not certain
which, or it has been forgotten,
then midday
prayer only must be
accomplished. One jurist maintains that even
then one should perform the Friday
prayer.
. Weekly public prayer can
be accomplished only in congregation,
and
is in that respect subject to the
rules detailed in Chapter I. of this
Book. The congregation must consist
of at least forty Moslems, adult,
sane, free men, domiciled in the
place, i.e. who leave it neither in
winter
nor summer, except by necessity.
The ffFriday prayer is regularly
performed
even if the congregation consist only
of forty sick persons.
The imam can
be included in the legal forty. If
the congregation
wholly or partly
disperses during the sermon, leaving less
than forty
behind, the continuation of
the service is invalid ; but if they
return
after a short interval it can
be resumed from the place of interruption.
*If the interval is long the
whole ceremony must be begun over
again ;
and if the congregation
disperses during the prayer, the latter
is nullified.
Only one author thinks
this is not so if at least two
persons remain in
the mosque. *The
weekly service may be performed under
the direction
of a minor, a slave, or a
traveller, provided there are forty
persons present
besides them. *If the
imam has contracted an impurity, whether
grave or slight, the service is
still lawful if forty persons besides
him are
present, but not otherwise.
ffBut if one begins the prayer at
the
rokua under an impure imam the
whole raka is invalid.
. Before
beginning the prayer the imam must
deliver two sermons,
consisting of five
parts : — (a) the praise of God ; ( b )
the prayer for the
Prophet, consisting
like (a) of certain special words ;
(c) an exhortation
to virtue, ffof
which the wording is not prescribed.
These three parts
must occur in each
of the three sermons. ( d ) A recitation
of a verse
of the Koran in one
of the two sermons. Some authorities
maintain
that this recitation should take
place in the first sermon ; others that
it should occur in both ; yet
others that it is not obligatory at
all.
(e) An invocation, as the word
is ordinarily understood, for the good
of Moslems, in the second sermon. A
few authors consider it not obli-
gatory.
The sermons must be delivered in
Arabic, observing the proper
order of
succession of (a), ( b ) and (c) ; and the
proper time must have
arrived, that
is the sun must have begun to
decline. The imam
remains standing, if
possible, when delivering each sermon, but
sits
down during the interval between
them. The sermons should be
pronounced
so that at least the minimum legal
congregation could hear
them. Shafii, in
his second period expressed the opinion
that it is not
absolutely prohibited
for the members of the congregation
to speak a
few words when listening
to the sermons. The Sonna insists on
the
congregation being silent when
listening to the imam. [fTlie order of
succession of the parts of the
sermons is not a matter of rigorous
observa-
tion.] *The following are essential
conditions for the validity of the
sermons : — (a) uninterrupted delivery ; ( b )
absence of any grave or
slight
impurity in the imam, who (c) must
be decently dressed. The
Sonna has
introduced the following additional practices :
— (a) delivery
from a pulpit or other
elevated place ; (b) a preliminary salutation by
the imam of those close to the
pulpit, his turning towards the congre-
gation when mounting the steps, and
salutation of the whole congrega-
tion
when taking his seat ; it is only
then that the first call is intoned
;
(c) eloquence, intelligibility and
conciseness ; (d) turning neither to the
right nor to the left ; (e) leaning
during delivery upon a sword, stick
or
something similar; (/) remaining seated
between the sermons as
long as is
required to recite chapter of
the Koran.
After the second sermon
the muezzin intones the second call to
prayer, while the imam hastens to
descend from the pulpit so as to be
facing the milirab before the second
call is finished. He then says a
prayer consisting of two ralcas ; in
the first he recites aloud chapter
of the Koran, and in the
second chapter , both after reciting
chapter .
Section
The Sonna recommends
every believer to take a bath before
attending
Friday public prayer. Some
authorities extend the recommendation
to
those who do not attend the service.
The bath can strictly be taken
at
any time after dawn, but it is
preferable to take it as soon as
possible
before going to the mosque.
fThose unable to take a bath should have
recourse to ablution with sand. The
Sonna also prescribes —
. The taking
of a bath on the occasion of each
of the great festivals ;
at an
eclipse, or in time of drought ; when
about to wash a corpse ; on
recovery
from an attack of insanity or a
fainting fit. It is prescribed
%to
an infidel upon his conversion, and
for pilgrims to Mecca. The
bathing
of a person about to wash a corpse
is more imperative than
the Friday
bath ; though Shafii in his first
period maintained the con-
trary opinion.
[*This former opinion is the better ;
being accepted
by the majority of
authorities and based on several authentic
traditions,
while only one authentic
tradition supports the opinion adopted by
Shafii in Egypt.]
. Going to
the mosque early, on foot, in a
state of composed
meditation.
. On
the Avay, and in the mosque before
the service begins, reciting
a portion of
the Koran, or glorifying God.
.
Rofraining from outstripping other members
of the congregation
on their way to
the mosque.
. Wearing one’s best
clothes, using scent, paring the nails,
and
removing any disagreeable bodily odour.
[The Sonna also recommends the
recitation of chapter of the
Koran, both on the day and
night of Friday, and to pronounce on
that
day several invocations and prayers
for the prophet. Once the first
call
has been entoned, those present at
the service are rigorously pro-
hibited
from occupying themselves with commercial
or other affairs,
in the preacher’s
presence. A bargain, however, struck in
contraven-
tion of this rule, cannot be
legally invalidated on that ground. It is
considered blamable to conclude a bargain
even before the first call
if the
sun has already begun to decline.]
فصل [في بيان ما يحصل به إدراك الجمعة]
مَنْ أَدْرَكَ
رُكُوعَ الثَّانِيَةِ أَدْرَكَ الْجُمُعَةَ فَيُصَلِّي بَعْدَ سَلَامِ الْإِمَامِ
رَكْعَةً.
وَإِنْ أَدْرَكَهُ بَعْدَهُ فَاتَتْهُ فَيُتِمُّ بَعْدَ
سَلَامِهِ ظُهْرًا أَرْبَعًا، وَالْأَصَحُّ أَنَّهُ يَنْوِي فِي اقْتِدَائِهِ
الْجُمُعَةَ.
وَإِذَا خَرَجَ الْإِمَامُ مِنْ الْجُمُعَةِ أَوْ
غَيْرِهَا بِحَدَثٍ أَوْ غَيْرِهِ جَازَ الِاسْتِخْلَافُ فِي الْأَظْهَرِ.
وَلَا
يَسْتَخْلِفُ لِلْجُمُعَةِ إلَّا مُقْتَدِيًا بِهِ قَبْلَ حَدَثِهِ.
وَلَا
يُشْتَرَطُ كَوْنُهُ حَضَرَ الْخُطْبَةَ وَلَا الرَّكْعَةَ الْأُولَى فِي
الْأَصَحِّ فِيهِمَا، ثُمَّ إنْ كَانَ أَدْرَكَ الْأُولَى تَمَّتْ جُمُعَتُهُمْ،
وَإِلَّا فَتَتِمُّ لَهُمْ دُونَهُ فِي الْأَصَحِّ.
وَيُرَاعِي
الْمَسْبُوقُ نَظْمَ الْمُسْتَخْلِفِ فَإِذَا صَلَّى رَكْعَةً وَتَشَهَّدَ
وَأَشَارَ إلَيْهِمْ لِيُفَارِقُوهُ أَوْ يَنْتَظِرُوا، وَلَا يَلْزَمُهُمْ
اسْتِئْنَافُ نِيَّةِ الْقُدْوَةِ فِي الْأَصَحِّ.
وَمَنْ زُوحِمَ
عَنْ السُّجُودِ فَأَمْكَنَهُ عَلَى إنْسَانٍ فَعَلَ، وَإِلَّا فَالصَّحِيحُ
أَنَّهُ يُنْتَظَرُ، وَلَا يُومِئُ بِهِ ثَمَّ إنْ تَمَكَّنَ قَبْلَ رُكُوعِ
إمَامِهِ سَجَدَ، فَإِنْ رَفَعَ وَالْإِمَامُ قَائِمٌ قَرَأَ، أَوْ وَالْإِمَامُ
رَاكِعٌ فَالْأَصَحُّ يَرْكَعُ، وَهُوَ كَمَسْبُوقٍ، فَإِنْ كَانَ إمَامُهُ
فَرَغَ مِنْ الرُّكُوعِ وَلَمْ يُسَلِّمْ وَافَقَهُ فِيمَا هُوَ فِيهِ ثُمَّ
صَلَّى رَكْعَةً بَعْدَهُ، وَإِنْ كَانَ سَلَّمَ فَاتَتْ الْجُمُعَةُ وَإِنْ لَمْ
يُمْكِنْهُ السُّجُودُ حَتَّى رَكَعَ الْإِمَامُ فَفِي قَوْلٍ يُرَاعِي نَظْمَ
نَفْسِهِ، وَالْأَظْهَرُ أَنَّهُ يَرْكَعُ مَعَهُ، وَيُحْسَبُ رُكُوعُهُ
الْأَوَّلُ فِي الْأَصَحِّ فَرَكْعَتُهُ مُلَفَّقَةٌ مِنْ رُكُوعِ الْأُولَى
وَسُجُودِ الثَّانِيَةِ، وَيُدْرِكُ بِهَا الْجُمُعَةَ فِي الْأَصَحِّ فَلَوْ
سَجَدَ عَلَى تَرْتِيبِ نَفْسِهِ عَالِمًا بِأَنَّ وَاجِبَهُ الْمُتَابَعَةُ
بَطَلَتْ صَلَاتُهُ، وَإِنْ نَسِيَ أَوْ جَهِلَ لَمْ يُحْسَبْ سُجُودُهُ
الْأَوَّلُ، فَإِذَا سَجَدَ ثَانِيًا حُسِبَ، وَالْأَصَحُّ إدْرَاكُ الْجُمُعَةِ
بِهَذِهِ الرَّكْعَةِ إذَا كَمُلَتْ السَّجْدَتَانِ قَبْلَ سَلَامِ
الْإِمَامِ.
وَلَوْ تَخَلَّفَ بِالسُّجُودِ نَاسِيًا حَتَّى رَكَعَ
الْإِمَامُ لِلثَّانِيَةِ رَكَعَ مَعَهُ عَلَى الْمَذْهَبِ.
Section
A person who takes
part in the Friday public prayer
from the
inclination in the second
raha is considered to have been
present at
the whole ceremony ; and
all he needs to do is to
perform one single
raha more, after
the imam has pronounced the final
salutation. But if
he enters after
that inclination, he is considered to
have been absent
at the whole prayer
; and should perform midday prayer in
four rakas,
after the imam’s final
salutation.
fEach member of the
congregation should have an intention to
accomplish the Friday public prayer
under the direction of the imam.
If
the imam is obliged to discontinue
Friday public prayer, or any
other
prayer, by reason of a slight impurity,
etc., *another may con-
tinue the
function. Only, in the case of
Friday public prayer, the
imam may
be replaced solely by a member of
the congregation who
has prayed under
his direction until the moment when
the impurity
was ascertained, fbut who
need not have been present at the
sermons
or even at the first raha.
It . is clear, however, that if the
substitute,
has been present from the
beginning of the first raha , the ceremony
continued under his direction will
be valid both for him and for the
congregation ; “[otherwise it will be
valid for the congregation only
and
not for him. The substitute should
continue the function just
as the
imam himself would have done, whether
he has been present since
the
beginning of the prayer, or whether
he came late and so is behind
the congregation. Consequently if he
has still to perform two rahas
and
the congregation only one, he should
proceed at once to the tashahad
after finishing his first raha. Then
he should inform the congregation
that
they may cease praying under his
direction, or wait until he has
finished his second raka and finish
the service together. fThe congre-
gation
need not renew their intention when
continuing the service
under the direction
of a substitute.
If the crowded
condition of a mosque obliges the
believer, when
making his prostration, to
rest his body, not on the ground
but on the
body of one of his
neighbours, the prostration is still
valid, fflf pros-
tration is quite
impossible he must wait till the
others get up ; he must
not
substitute for the prostration a mere
nodding of the head. Under
these
circumstances the following distinctions are
to be drawn : —
. If the
believer has still time to prostrate
himself before the imam
bends in
prayer in the second raka he should
do so, and after rising he
should :
— (a) take part in the recitation if
the imam is still standing ;
(b)
fbend his body with the imam if
the latter has already begun the
inclination of the following raka,
acting like a person who has arrived
late ; (c) take part in that
portion of the prayer with which the
imam
is occupied, if the latter has
already finished the inclination of the
next raka, but not pronounced the
final salutation, and then after the
service perform a supplementary raka ; ( d ) but
he has missed the
service altogether
if the imam has already pronounced
the final
salutation.
. If the
believer has no time to prostrate
himself before the imam
bends in
prayer in the second raka . One author
is of opinion that he
should
prostrate himself as soon as possible
and finish the prayer on
his own
account, *but other authorities think he
should bend his body
with the imam.
fThis inclination, though the imam’s
second, is con-
sidered to be the
believer’s first, and so his raka
consists of the inclina-
tion of the
imam’s first raka and the prostration
of the second. fThis,
however, does
not prevent one accomplishing in this
way the entire
Friday prayer. The
authors referred to go so far as
to consider the
whole prayer nullified
if the believer prostrates himself on
his own
account, while knowing that
he ought to incline with the imam.
But
if he has so prostrated himself
through oversight or ignorance it is only
that first prostration which does
not count ; and if he has occasion
to
prostrate himself a second time, the
latter prostration is valid. fOne
has
thus accomplished all the essential
elements of a raka, and is con-
sidered
to have performed the Friday prayer,
provided the two prostra-
tions are
finished before the imam pronounces the
final salutation.
When, owing to
forgetfulness, the member of the
congregation has
lagged so far behind
that the imam is already bending in
the second
raka when he is still
prostrated in the first, he should,
according to
our school, bend in
prayer with the imam.
باب صَلَاةِ الْخَوْفِ
CHAPTER IV.— PRAYER IN CASE OF DANGER
هِيَ أَنْوَاعٌ: الْأَوَّلُ يَكُونُ الْعَدُوُّ فِي الْقِبْلَةِ
فَيُرَتِّبُ الْإِمَامُ الْقَوْمَ صَفَّيْنِ وَيُصَلِّي بِهِمْ فَإِذَا سَجَدَ
سَجَدَ مَعَهُ صَفٌّ سَجْدَتَيْهِ وَحَرَسَ صَفٌّ فَإِذَا قَامُوا سَجَدَ مَنْ
حَرَسَ وَلَحِقُوهُ وَسَجَدَ مَعَهُ فِي الثَّانِيَةِ مَنْ حَرَسَ أَوَّلاً
وَحَرَسَ الْآخَرُونَ، فَإِذَا جَلَسَ سَجَدَ مَنْ حَرَسَ وَتَشَهَّدَ
بِالصَّفَّيْنِ وَسَلَّمَ وَهَذِهِ صَلَاةُ رَسُولِ اللَّهِ صَلَّى اللَّهُ
عَلَيْهِ وَسَلَّمَ بِعُسْفَانَ، وَلَوْ حَرَسَ فِيهِمَا فِرْقَتَا صَفٍّ جَازَ،
وَكَذَا فِرْقَةٌ فِي الْأَصَحِّ.
الثَّانِي يَكُونُ فِي غَيْرِهَا
فَيُصَلِّي مَرَّتَيْنِ كُلَّ مَرَّةٍ بِفِرْقَةٍ، وَهَذِهِ صَلَاةُ رَسُولِ
اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِبَطْنِ نَخْلٍ.
أَوْ
تَقِفُ فِرْقَةٌ فِي وَجْهِهِ وَيُصَلِّي بِفِرْقَةٍ رَكْعَةً فَإِذَا قَامَ
لِلثَّانِيَةِ فَارَقَتْهُ وَأَتَمَّتْ وَذَهَبَتْ إلَى وَجْهِهِ وَجَاءَ
الْوَاقِفُونَ فَاقْتَدَوْا بِهِ فَصَلَّى بِهِمْ الثَّانِيَةَ، فَإِذَا جَلَسَ
لِلتَّشَهُّدِ قَامُوا فَأَتَمُّوا ثَانِيَتَهُمْ وَلَحِقُوهُ وَسَلَّمَ بِهِمْ
وَهَذِهِ صَلَاةُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِذَاتِ
الرِّقَاعِ وَالْأَصَحُّ أَنَّهَا أَفْضَلُ فِي بَطْنِ نَخْلٍ، وَيَقْرَأُ
الْإِمَامُ فِي انْتِظَارِهِ الثَّانِيَةَ وَيَتَشَهَّدُ، وَفِي قَوْلٍ يُؤَخِّرُ
فَإِنْ صَلَّى مَغْرِبًا فَبِفِرْقَةٍ رَكْعَتَيْنِ وَبِالثَّانِيَةِ رَكْعَةً،
وَهُوَ أَفْضَلُ مِنْ عَكْسِهِ فِي الْأَظْهَرِ وَيَنْتَظِرُ فِي تَشَهُّدِهِ
أَوْ قِيَامِ الثَّالِثَةِ، وَهُوَ أَفْضَلُ فِي الْأَصَحِّ، أَوْ رُبَاعِيَّةً
فَبِكُلٍّ رَكْعَتَيْنِ فَلَوْ صَلَّى بِكُلِّ فِرْقَةٍ رَكْعَةً صَحَّتْ صَلَاةُ
الْجَمِيعِ فِي الْأَظْهَرِ، وَسَهْوُ كُلِّ فِرْقَةٍ مَحْمُولٌ فِي أُولَاهُمْ،
وَكَذَا ثَانِيَةُ الثَّانِيَةِ فِي الْأَصَحِّ لَا ثَانِيَةُ الْأُولَى،
وَسَهْوُهُ فِي الْأُولَى يَلْحَقُ الْجَمِيعَ، وَفِي الثَّانِيَةِ لَا يَلْحَقُ
الْأَوَّلِينَ، وَيُسَنُّ حَمْلُ السِّلَاحِ فِي هَذِهِ الْأَنْوَاعِ، وَفِي
قَوْلٍ يَجِبُ.
الرَّابِعُ أَنْ يَلْتَحِمَ الْقِتَالُ أَوْ
يَشْتَدَّ الْخَوْفُ فَيُصَلِّيَ كَيْفَ أَمْكَنَ رَاكِبًا وَمَاشِيًا،
وَيُعْذَرُ فِي تَرْكِ الْقِبْلَةِ، وَكَذَا الْأَعْمَالُ الْكَثِيرَةُ لِحَاجَةٍ
فِي الْأَصَحِّ، لَا صِيَاحٍ، وَيُلْقِي السِّلَاحَ إذَا دُمِيَ فَإِنْ عَجَزَ
أَمْسَكَهُ، وَلَا قَضَاءَ فِي الْأَظْهَرِ، وَإِنْ عَجَزَ عَنْ رُكُوعٍ أَوْ
سُجُودٍ أَوْمَأَ، وَالسُّجُودُ أَخْفَضُ، وَلَهُ ذَا النَّوْعُ فِي كُلِّ
قِتَالٍ وَهَزِيمَةٍ مُبَاحَيْنِ وَهَرَبَ مِنْ حَرِيقٍ وَسَيْلٍ وَسَبُعٍ
وَغَرِيمٍ عِنْدَ الْإِعْسَارِ وَخَوْفِ حَبْسِهِ، وَالْأَصَحُّ مَنْعُهُ
لِمُحْرِمٍ خَافَ فَوْتَ الْحَجِّ وَلَوْ صَلَّوْا لِسَوَادٍ، ظَنُّوهُ عَدُوًّا
فَبَانَ غَيْرُهُ قَضَوْا فِي الْأَظْهَرِ.
CHAPTER IV.— PRAYER IN CASE OF DANGER
Section
There are three
categories of this prayer : —
.
When the enemy comes from the
direction of the hibla, the imam
should draw up his army in two
or more lines, and pray with all his
soldiers up to the prostration, when
one of the lines should prostrate
itself with him for the two
prescribed prostrations of the first raha ,
while the other soldiers remain on
guard. Then before beginning the
second
raha those who at first remained on
guard perform two prostra-
tions on their
own account, and after that the
whole army begins the
second raha
with the imam. In this raha the
soldiers who remained
on guard during
the prostrations of the first raha
prostrate themselves
with the imam, while
the others remain in their turn on
guard until
the imam sits down, when
they prostrate themselves on their own
account. The tasliahad and the final
salutation should be accom-
plished by all
together. This manner of prayer was
introduced by
the Prophet of God at
the battle of Osfan . It is also
permissible for
the two divisions of a
single line to remain on guard by
turn in the
two rahas ; for even a
single division may remain on guard
in the two
rahas while the imam
prostrates himself, provided, as we have
just
seen, that these omitted prostrations
are accomplished at the end of
each
raha.
. When the enemy does
not come from the direction of the
hibla,
and consequently it is impossible
to face the prescribed point without
exposing the rear or the flank,
the imam should perform the prayer
twice, each time with a separate
portion of the army while the other
portion is held ready to repel
an attack. This was done by the
Prophet
of God at the battle of
Batn-Nahhl.
. When one only of
two divisions of an army is in
face of the
enemy, the imam first
prays one raha with the other
division, and when
he is about to
begin the second raha this division
stops praying under
his direction,
pronounces the final salutation, and
relieves the division
on guard, which
then joins the imam and accomplishes
the second raha
under his direction.
After the imam lias sat down for
the tasliahad ,
the whole army performs
another raha on its own account — the
second
so far as the soldiers are
concerned — and this raha finished, the army
begins to pray again under the
direction of the imam and pronounces
with him the final salutation. This
course was adopted by the Prophet
of
God at the battle of Zat ar Biha ,
fand is better than that followed
at
Batn-Nahhl . After the departure of the
first division the imam
should recite
some passage of the Koran until the
arrival of the second.
On finishing
this recitation he says the iashahad ;
though this, according
to one jurist,
should be deferred until the second
division has joined
him. In the case
of evening prayer the imam should
pray two rdkas
with the first
division and one with the second.
*This is better than
the other way
about, though the latter is also
permissible. The imam
should so arrange
that the second division may arrive
either during
the first tashahad of
the second raka , or, fbetter, during the
kiyam of
the third. In the case
of a fourfold prayer he should pray
two succes-
sive rakas with each of
the two divisions, *though he may
also divide
his army into four and
pray a single raka with each. The
entire army
is responsible for the
negligences that each division may commit
in
the raka it prays under the
direction of the imam, i.e. its
first raka ;
fand the same responsibility
exists for faults of this nature committed
by the second division in the
second raka, but not for those of
the first
division in its own second
raka. A negligence of the imam in
the first
raka is imputed to the
whole army, lint if it occurs in
his second
raka, i.e. the first of
the second division, it is imputed
to that division
only.
The Sonna
prescribes that in these three categories
of prayer
weapons should not be laid
aside ; and one jurist considers this
to be of
rigorous observance.
.
In the midst of a battle or other
imminent danger, one must
pray as
one can, whether riding or afoot.
One need not turn in the
direction
of the kibla, fand may even, if
necessary, omit most of the
practices
of which prayer consists. Prayer, however,
can never be per-
formed shouting ; and
one must always, if possible, lay
aside weapons
if ever so little
blood-stained ; but if circumstances do not
permit the
laying aside of one’s
weapons, one may, if it is
absolutely necessaiy,
pray while holding
blood-stained weapons in the hand,
*without being
obliged to repeat this
act of devotion later. If it is
impossible to
perform the bending and
the prostration, one makes only a sign
of the
head, lower in the latter
case than in the former. One can
pray like
this both in combat and
flight where combat or flight is
permissible ;
and also when escaping
from a fire, a flood, a fierce beast, or
even a
pressing creditor who threatens
his debtor with bodily restraint ;
fbut
such a course is not permissible for a
pilgrim to Mecca who
is afraid of
invalidating his pilgrimage by arriving
too late for the
ceremony at Mount
Arafa. *If one has prayed in this
manner
in presence of a troop of
persons supposed erroneously to be the
enemy, one’s prayer must be
performed over again on discovering
the
mistake.
فصل [فيما يجوز لبسه وما لا يجوز]
يَحْرُمُ عَلَى الرَّجُلِ
اسْتِعْمَالُ الْحَرِيرِ بِفَرْشٍ وَغَيْرِهِ.
وَيَحِلُّ
لِلْمَرْأَةِ لُبْسُهُ، وَالْأَصَحُّ تَحْرِيمُ افْتِرَاشِهَا، وَ أَنَّ
لِلْوَلِيِّ إلْبَاسَهُ الصَّبِيَّ.
قُلْت: الْأَصَحُّ حِلُّ
افْتِرَاشِهَا، وَبِهِ قَطَعَ الْعِرَاقِيُّونَ وَغَيْرُهُمْ، وَاَللَّهُ
أَعْلَمُ، وَيَجُوزُ لِلرَّجُلِ لُبْسُهُ لِلضَّرُورَةِ كَحَرٍّ وَبَرْدٍ
مُهْلِكَيْنِ أَوْ فُجَاءَةِ حَرْبٍ وَلَمْ يَجِدْ غَيْرَهُ.
وَلِلْحَاجَةِ
كَجَرَبٍ وَحَكَّةٍ وَدَفْعِ قَمْلٍ، وَلِلْقِتَالِ كَدِيبَاجٍ لَا يَقُومُ
غَيْرُهُ مَقَامَهُ، وَيَحْرُمُ الْمُرَكَّبُ مِنْ إبْرَيْسَمَ وَغَيْرِهِ إنْ
زَادَ وَزْنُ الْإِبْرَيْسَمِ، وَيَحِلُّ عَكْسُهُ، وَكَذَا إنْ اسْتَوَيَا فِي
الْأَصَحِّ.
وَيَحِلُّ مَا طُرِّزَ أَوْ طُرِّفَ بِحَرِيرٍ قَدْرَ
الْعَادَةِ.
وَلُبْسُ الثَّوْبِ النَّجِسِ فِي غَيْرِ الصَّلَاةِ
وَنَحْوِهَا، لَا جِلْدِ كَلْبٍ وَخِنْزِيرٍ إلَّا لِضَرُورَةٍ كَفُجَاءَةِ
قِتَالٍ، وَكَذَا الْمَيْتَةُ فِي الْأَصَحِّ.
وَيَحِلُّ
الِاسْتِصْبَاحُ بِالدُّهْنِ النَّجِسِ عَلَى الْمَشْهُورِ
Section
The law forbids a man
to clothe himself in silk or to
use it as carpet
or covering. A
woman may wear clothes of silk ; fbut
neither may
she use this material
for carpet or covering. *j*A guardian
may clothe
in silk a minor of whom
he has charge. [fA woman may use
silk also
as carpet or covering ; at
least it has been so decided by
jurists of Irak ,
and others.]
Silk
clothes may, however, be legally worn
by men : —
. When urgently
necessary ; e.g. in case of extreme
heat or cold,
or if some unforeseen
attack obliges him to snatch up the
first thing
he can find, and he
can find no other.
. For the
sake of health ; e.g . if infected with
itch or other cutaneous
malady, or
to protect himself from vermin.
.
In time of war ; brocade having
qualities that render it particu-
larly
useful to the soldier.
It is
forbidden to use a material composed of
silk and threads of
some other
stuff, if the weight of the silk
exceeds the weight of the other
threads, fbut if otherwise it is
permissible. Silk lace or embroidery
is
not forbidden, if the coat is not
ornamented in an extravagant
manner.
And finally one may lawfully
wear an impure coat when not praying
or performing some other act of
devotion ; but except in case of urgent
necessity such as an unforeseen
attack, one may not cover oneself with
dogskin or pigskin, fnor with the
skin of any animal that has died a
natural death.
**It is not
forbidden to burn in a lamp oil that
has become impure.
باب صَلَاةِ الْعِيدَيْنِ
CHAPTER V.— PUBLIC PRAYER AT THE TWO GREAT FESTIVALS OF THE YEAR
هِيَ سُنَّةٌ، وَقِيلَ فَرْضُ كِفَايَةٍ، وَتُشْرَعُ جَمَاعَةً، وَلِلْمُنْفَرِدِ
وَالْعَبْدِ وَالْمَرْأَةِ وَالْمُسَافِرِ، وَوَقْتُهَا بَيْنَ طُلُوعِ الشَّمْسِ
وَزَوَالِهَا، وَيُسَنُّ تَأْخِيرُهَا لِتَرْتَفِعَ كَرُمْحٍ، وَهِيَ رَكْعَتَانِ
يُحْرِمُ بِهِمَا، ثُمَّ يَأْتِي بِدُعَاءِ الِافْتِتَاحِ ثُمَّ سَبْعِ
تَكْبِيرَاتٍ يَقِفُ بَيْنَ كُلِّ ثِنْتَيْنِ كَآيَةٍ مُعْتَدِلَةٍ، يُهَلِّلُ
وَيُكَبِّرُ، وَيُمَجِّدُ، وَيَحْسُنُ: سُبْحَانَ اللَّهِ، وَالْحَمْدُ
لِلَّهِ، وَلَا إلَهُ إلَّا اللَّهُ، وَاَللَّهُ أَكْبَرُ، ثُمَّ يَتَعَوَّذُ
وَيَقْرَأُ، وَيُكَبِّرُ فِي الثَّانِيَةِ خَمْسًا قَبْلَ الْقِرَاءَةِ،
وَيَرْفَعُ يَدَيْهِ فِي الْجَمِيعِ، وَلَسْنَ فَرْضًا وَلَا بَعْضًا، وَلَوْ
نَسِيَهَا وَشَرَعَ فِي الْقِرَاءَةِ فَاتَتْ، وَفِي الْقَدِيمِ يُكَبِّرُ مَا
لَمْ يَرْكَعْ، وَيَقْرَأُ بَعْدَ الْفَاتِحَةِ فِي الْأُولَى {ق}، وَفِي
الثَّانِيَةِ اقْتَرَبَتْ بِكَمَالِهِمَا جَهْرًا، وَيُسَنُّ بَعْدَهُمَا
خُطْبَتَانِ: أَرْكَانُهُمَا كَهِيَ فِي الْجُمُعَةِ، وَيُعَلِّمُهُمْ فِي
الْفِطْرِ الْفِطْرَةَ وَفِي الْأَضْحَى الْأُضْحِيَّةَ، يَفْتَتِحُ الْأُولَى
بِتِسْعِ تَكْبِيرَاتٍ، وَالثَّانِيَةَ بِسَبْعٍ وِلَاءً.
وَيُنْدَبُ
الْغُسْلُ وَيَدْخُلُ وَقْتُهُ بِنِصْفِ اللَّيْلِ، وَفِي قَوْلٍ بِالْفَجْرِ،
وَالتَّطَيُّبُ وَالتَّزَيُّنُ كَالْجُمُعَةِ.
وَفِعْلُهَا
بِالْمَسْجِدِ أَفْضَلُ، وَقِيلَ بِالصَّحْرَاءِ إلَّا لِعُذْرٍ، وَيَسْتَخْلِفُ
مَنْ يُصَلِّي بِالضَّعَفَةِ.
وَيَذْهَبُ فِي طَرِيقٍ وَيَرْجِعُ
فِي أُخْرَى.
وَيُبَكِّرُ النَّاسُ، وَيَحْضُرُ الْإِمَامُ وَقْتَ
صَلَاتِهِ وَيُعَجِّلُ فِي الْأَضْحَى.
قُلْت: وَيَأْكُلُ فِي
عِيدِ الْفِطْرِ قَبْلَ الصَّلَاةِ وَيُمْسِكُ فِي الْأَضْحَى وَيَذْهَبُ
مَاشِيًا بِسَكِينَةٍ.
وَلَا يُكْرَهُ النَّفَلُ قَبْلَهَا لِغَيْرِ
الْإِمَامِ، وَاَللَّهُ أَعْلَمُ.
CHAPTER V.— PUBLIC PRAYER AT THE TWO GREAT
FESTIVALS OF THE YEAR
Section
This
prayer is prescribed by the Sonna
only, though some authors
maintain it
is a rigorous obligation for which the
community is col-
lectively responsible. The
prayer may be accomplished either in
public
or on one’s own account.
Slaves, women, and travellers should take
part in it as well as other
believers. The legal time for this
prayer is
between sunrise and the
moment when the sun begins to
decline, but
it is preferable not to
begin the ceremony before the elevation
of the
sun has reached the height
of a lance.
The prayer consists
first of two introductory rakas ; then is
pro-
nounced the introductory invocation ; and
after that are said seven
takbirSy
with a pause between each two takbirs
of a length sufficient for
the recitation
of a verse of the Koran of medium
length. On the
termination of the
takbirs the confession of faith is
pronounced, followed
by another takbir and
a glorification of God, preferably in the
following
terms : — “ Praise to God,” “
Glory to God,” “ There is no god but
God,” or “ God is great.” Finally
the taivaz is accomplished and the
first chapter of the Koran recited.
In the second raka five takbirs
precede the ordinary recitatiou of
the Koran, and the hands must be
raised at each takbir . Neither the
seven nor the five takbirs mentioned
aro obligatory, nor any of them ;
and they have no object once the
recitation has been begun, though
Shafii in his first period admitted
that they could if necessary bo
performed so long as the inclination had
not begun. The chapters of the
Koran which should be recited after
the first chapter are, hi the
first raka chapter , and in the
second
chapter , both aloud and
without any omission.
After the two
rakas are finished the Sonna requires
two sermons of
the same component
parts as the two Friday sermons. At
the end of
the fast the sermons
contain an exhortation with regard to
the special
contribution prescribed on
that occasion ; while at the feast
of victims
the congregation should be
exhorted to accomplish the sacrifice. The
first sermon is preceded by nine
takbirs and the second by seven,
accomplished in either case one
after the other without interruption.
At these two festivals it is
commendable —
. To take a bath at
midnight, and according to one jurist
at dawn.
. To use scent, and
dress in one’s best clothes, as on
Friday.
The ceremony should take
place preferably in a mosque, or according
toothers, in a plain, provided there
be no obstacle to either of these
courses*
In any case the imam should
instruct his substitute to preside at
the prayer
in the mosque for those
whose strength does not permit them
to follow
the rest of the community
to the plain. The others make their
way to
the plain by one road
and return by another. The congregation
should
assemble early, but the imam
arrives only at the time the prayer
begins.
At the feast of victims the
ceremony should be performed in haste.
[At the end of the fast
some nourishment should be taken before
the ceremony, but not at the
feast of victims. In either case one
should
go to the ceremony on foot,
in a state of composed meditation. Before
going every one except the imam
may say a supererogatory prayer.]
فصل [في التكبير المرسل والمقيد]
يُنْدَبُ التَّكْبِيرُ
بِغُرُوبِ الشَّمْسِ لَيْلَتَيْ الْعِيدِ فِي الْمَنَازِلِ وَالطُّرُقِ
وَالْمَسَاجِدِ وَالْأَسْوَاقِ بِرَفْعِ الصَّوْتِ.
وَالْأَظْهَرُ
إدَامَتُهُ حَتَّى يُحْرِمَ الْإِمَامُ بِصَلَاةِ الْعِيدِ، وَلَا يُكَبِّرُ
الْحَاجُّ لَيْلَةَ الْأَضْحَى بَلْ يُلَبِّي، وَلَا يُسَنُّ لَيْلَةَ الْفِطْرِ
عَقِبَ الصَّلَوَاتِ فِي الْأَصَحِّ، وَيُكَبِّرُ الْحَاجُّ مِنْ ظُهْرِ
النَّحْرِ وَيَخْتِمُ بِصُبْحِ آخِرِ التَّشْرِيقِ، وَغَيْرِهِ كَهُوَ فِي
الْأَظْهَرِ، وَفِي قَوْلٍ مِنْ مَغْرِبِ لَيْلَةِ النَّحْرِ، وَفِي قَوْلٍ مِنْ
صُبْحِ عَرَفَةَ وَيَخْتِمُ بِعَصْرِ آخِرِ التَّشْرِيقِ وَالْعَمَلُ عَلَى
هَذَا، وَالْأَظْهَرُ أَنَّهُ يُكَبِّرُ فِي هَذِهِ الْأَيَّامِ لِلْفَائِتَةِ
وَالرَّاتِبَةِ وَالنَّافِلَةِ.
وَصِيغَتُهُ الْمَحْبُوبَةُ:
اللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ، لَا إلَهَ إلَّا اللَّهُ
وَاَللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ، وَلِلَّهِ الْحَمْدُ وَيُسْتَحَبُّ أَنْ
يَزِيدَ كَبِيرًا وَالْحَمْدُ لِلَّهِ كَثِيرًا وَسُبْحَانَ اللَّهِ بُكْرَةً
وَأَصِيلاً.
وَلَوْ شَهِدُوا يَوْمَ الثَّلَاثِينَ قَبْلَ
الزَّوَالِ بِرُؤْيَةِ الْهِلَالِ اللَّيْلَةَ الْمَاضِيَةَ أَفْطَرْنَا
وَصَلَّيْنَا الْعِيدَ، وَإِنْ شَهِدُوا بَعْدَ الْغُرُوبِ لَمْ تُقْبَلْ
الشَّهَادَةُ، أَوْ بَيْنَ الزَّوَالِ وَالْغُرُوبِ أَفْطَرْنَا، وَفَاتَتْ
الصَّلَاةُ.
وَيُشْرَعُ قَضَاؤُهَا مَتَى شَاءَ فِي الْأَظْهَرِ،
وَقِيلَ فِي قَوْلٍ تُصَلَّى مِنْ الْغَدِ أَدَاءً.
Section
It is commendable to
entono the takbir, on the eve of
the two festivals,
at sunset, in the
inns, on the roads, in the mosques,
and in the bazaars,
Hakbirs which
are conthiued until the imam begins
the ceremony. On
the eve of the
feast of victims the Mecca pilgrims
replace tlio lakbirs
by the cry of
labaika. fThe Sonna makes no mention
of takbirs to bo
entonod immediately
after evening prayer on tho eve of
tho breaking
of the fast. The Mecca
pilgrims begin the talcbirs from tho
midday
prayer of the Yum-an-nahr or
day of the feast of victims, and
continue
them until morning prayer on
the last of the next three days
called
ayam-at-tashrik. *Those who are not
on pilgrimage are subject to tho
same obligation as the pilgrims. One
authority maintains that the
takbirs of
these believers should begin at evening
prayer on the eve of
the feast
of victims, another thinks they should
commence from morning
prayer on the
day of Mount Arafa. According to
this view, which has
prevailed in
practice, the takbirs continue until the
afternoon prayer
of tho last of the
days called ayam-at-tashrik . *If when performing
one of the special acts of
devotion or some supererogatory prayer one
is guilty of omitting some
obligatory prayer one should say takbirs
also
on the days called ayam-at-tashrik.
The most usual form of the takbir
is the following : — “ God is great,
God is great, God is great. There is
no god but God. God is great,
God is great. Praise be to God.” It
is commendable to add : “ God is
great in his greatness. I offer Him
numberless praises. Glory be to God
morning and evening.” If on
the
thirtieth day of the month of
Bamadan, before the sun has begun
to
decline, it is legally ascertained that
the new moon has been seen on
the previous night, the fast should
bo at once broken, and the festival
prayer accomplished. But if tho
proof be only attained after sunset
the day just ended counts as a
fast day ; while if this takes place
after
noon but before sunset one
breaks the fast without celebrating the
festival prayer, as the hour is
past. *Under these latter circumstances
the prayer can be accomplished at
any moment according to some ; but
one jurist has expressed an opinion
that the next day must be con-
sidered the legal one, and that the
prayer performed then at the prescribed
hour, is not too late.
باب صَلَاةِ الْكُسُوفَيْنِ
CHAPTElt VI.— PEAYEB ON THE OCCASION OE ECLIPSES
هِيَ سُنَّةٌ فَيُحْرِمُ بِنِيَّةِ صَلَاةِ الْكُسُوفِ، وَيَقْرَأُ
الْفَاتِحَةَ وَيَرْكَعُ، ثُمَّ يَرْفَعُ، ثُمَّ يَقْرَأُ الْفَاتِحَةَ ثُمَّ
يَرْكَعُ ثُمَّ يَعْتَدِلُ ثُمَّ يَسْجُدُ.
فَهَذِهِ رَكْعَةٌ،
ثُمَّ يُصَلِّي ثَانِيَةً كَذَلِكَ، وَلَا يَجُوزُ زِيَادَةُ رُكُوعٍ ثَالِثٍ
لِتَمَادِي الْكُسُوفِ، وَلَا نَقْصُهُ لِلِانْجِلَاءِ فِي الْأَصَحِّ،
وَالْأَكْمَلُ أَنْ يَقْرَأَ فِي الْقِيَامِ الْأَوَّلِ بَعْدَ الْفَاتِحَةِ
الْبَقَرَةَ، وَفِي الثَّانِي كَمِائَتَيْ آيَةٍ مِنْهَا، وَفِي الثَّالِثِ
مِائَةً وَخَمْسِينَ، وَالرَّابِعِ مِائَةً تَقْرِيبًا، وَيُسَبِّحُ فِي
الرُّكُوعِ الْأَوَّلِ قَدْرَ مِائَةٍ مِنْ الْبَقَرَةِ وَفِي الثَّانِي
ثَمَانِينَ، وَالثَّالِثِ سَبْعِينَ، وَالرَّابِعِ خَمْسِينَ تَقْرِيبًا، وَلَا
يُطَوِّلُ السَّجَدَاتِ فِي الْأَصَحِّ قُلْتُ: الصَّحِيحُ تَطْوِيلُهَا
وَثَبَتَ فِي الصَّحِيحَيْنِ، وَنَصَّ فِي الْبُوَيْطِيِّ أَنَّهُ يُطَوِّلهَا
نَحْوَ الرُّكُوعِ الَّذِي قَبْلَهَا، وَاَللَّهُ أَعْلَمُ، وَتُسَنُّ جَمَاعَةً
وَيَجْهَرُ بِقِرَاءَةِ كُسُوفِ الْقَمَرِ لَا الشَّمْسِ، ثُمَّ يَخْطُبُ
الْإِمَامُ خُطْبَتَيْنِ بِأَرْكَانِهِمَا فِي الْجُمُعَةِ، وَيَحُثُّ عَلَى
التَّوْبَةِ وَالْخَيْرِ.
وَمَنْ أَدْرَكَ الْإِمَامَ فِي رُكُوعٍ
أَوَّلَ أَدْرَكَ الرَّكْعَةَ، أَوْ فِي ثَانٍ أَوْ قِيَامٍ ثَانٍ فَلَا فِي
الْأَظْهَرِ.
وَتَفُوتُ صَلَاةُ الشَّمْسِ بِالِانْجِلَاءِ
وَبِغُرُوبِهَا كَاسِفَةً، وَالْقَمَرِ بِالِانْجِلَاءِ وَطُلُوعِ الشَّمْسِ، لَا
الْفَجْرِ فِي الْجَدِيدِ، وَلَا بِغُرُوبِهِ خَاسِفًا.
وَلَوْ
اجْتَمَعَ كُسُوفٌ وَجُمُعَةٌ أَوْ فَرْضٌ آخَرُ قَدَّمَ الْفَرْضَ إنْ خِيفَ
فَوْتُهُ، وَإِلَّا فَالْأَظْهَرُ تَقْدِيمُ الْكُسُوفِ، ثُمَّ يَخْطُبُ
لِلْجُمُعَةِ مُتَعَرِّضًا لِلْكُسُوفِ ثُمَّ يُصَلِّي الْجُمُعَةَ، وَلَوْ
اجْتَمَعَ عِيدٌ أَوْ كُسُوفٌ وَجِنَازَةٌ قُدِّمَتْ الْجِنَازَةُ.
CHAPTElt VI.— PEAYEB ON THE OCCASION OE
ECLIPSES
This prayer is prescribed
by tho Sonna. Ono begins by
formulating a
special intention to perform
it, and then recites the first
chapter of the
Koran. One bends
one's body, gets up, again recites
the first chapter,
stands still and
at the end prostrates oneself. This
constitutes one
raka, after which another
is performed in the same manner ;
but never
a third, even if the
eclipso be not yet over when the
second is finished.
j* Should the eclipse terminate sooner
than the prayer, one of tho two
inclinations may not for that reason
be omitted. To accomplish it in
tho
best and most approved manner possible
one recites the two first
chapters
of the Koran at the first hiyam ;
and at the second, besides tho
first
chapter about verses of the
second ; at the third about ,
and
at the fourth about . At tho
first inclination one repeats the
formula
“ Glory to God ” as long as would
be necessary for tho repeti-
tion
of verses of the second
chapter of the Koran ; at the second
inclination this formula is repeated
for as long as it would take
to repeat
verses ; similarly for
the third a time of verses ;
and for the
fourth . fThe
prostrations should not last too long, [f
' f On the con-
trary they should be
prolonged as much as possible according
to what
is stated in the two
collections of traditions called Sahih by
al-Bokhaii
and Muslim, while al-Bawaiti
quotes a decision of Shafii tending to
show
that the prostrations should last
as long as the preceding inclinations.]
According to a precept of tho
Sonna prayer on tho occasion of
eclipse should only be accomplished
hi congregation. The imam repeats
aloud
hi the case of a lunar, but not
in that of a solar eclipse. Then he
delivers two sermons as on Friday,
and finally exhorts the congregation
to
repent and do good. A person joining
the congregation at tho
imam’s first
inclination is considered to have been
present at the whole
raka ,* but not
one arriving at the second inclination
or the second hiyam.
Tho legal
time for prayer on the occasion of
an eclipse of tho sun is
considered
to have elapsed when it reappears hi
its full splendour, or
sets still
obscured. The legal time for prayer
on the occasion of an
eclipse of
the moon is considered to be over
at the end of the eclipse or
at sunrise ; but according to the
opinion adopted by Shafii in his second
period, neither the appearance of
the dawn, nor the setting of the
moon
while still obscured, have any
effect upon the legal time.
If
the time of a prayer on occasion of
eclipse coincides with that of
a public
weekly prayer, or with any obligatory
prayer, that obligatory
prayer has the
priority, at any rate if it is
feared there may not bo time
for
it unless begun at once. If there
is time one should first perform
the
prayer on occasion of eclipse, then
pronounce the Friday sermons
with
references in them to the eclipse,
and lastly accomplish the weekly
or
daily obligatory prayer. If a festival or
eclipse coincides with a
burial prayer,
the latter should be first accomplished.
باب صَلَاةِ الِاسْتِسْقَاءِ
CHAPTER VII.— PRAYER IN TIME OF DROUGHT
هِيَ سُنَّةٌ عِنْدَ الْحَاجَةِ، وَتُعَادُ ثَانِيًا وَثَالِثًا إنْ لَمْ
يُسْقُوا.
فَإِنْ تَأَهَّبُوا لِلصَّلَاةِ فَسُقُوا قَبْلَهَا
اجْتَمَعُوا لِلشُّكْرِ وَالدُّعَاءِ، وَيُصَلُّونَ عَلَى الصَّحِيحِ
وَيَأْمُرُهُمْ الْإِمَامُ بِصِيَامِ ثَلَاثَةِ أَيَّامٍ أَوَّلاً، وَالتَّوْبَةِ
وَالتَّقَرُّبِ إلَى اللَّهِ تَعَالَى بِوُجُوهِ الْبِرِّ، وَالْخُرُوجِ مِنْ
الْمَظَالِمِ.
وَيَخْرُجُونَ إلَى الصَّحْرَاءِ فِي الرَّابِعِ
صِيَامًا فِي ثِيَابِ بِذْلَةٍ، وَتَخَشُّعٍ وَيُخْرِجُونَ الصِّبْيَانَ
وَالشُّيُوخَ، وَكَذَا الْبَهَائِمَ فِي الْأَصَحِّ.
وَلَا يُمْنَعُ
أَهْلُ الذِّمَّةِ الْحُضُورَ، وَلَا يَخْتَلِطُونَ بِنَا وَهِيَ رَكْعَتَانِ
كَالْعِيدِ، لَكِنْ قِيلَ يَقْرَأُ فِي الثَّانِيَةِ - إنَّا أَرْسَلْنَا نُوحًا
- وَلَا تَخْتَصُّ بِوَقْتٍ فِي الْأَصَحِّ، وَيَخْطُبُ كَالْعِيدِ لَكِنْ
يَسْتَغْفِرُ اللَّهَ تَعَالَى بَدَلَ التَّكْبِيرِ، وَيَدْعُو فِي الْخُطْبَةِ
الْأُولَى: اللَّهُمَّ اسْقِنَا غَيْثًا مُغِيثًا هَنِيئًا مَرِيئًا مَرِيعًا
غَدِقًا مُجَلِّلاً طَبَقًا دَائِمًا: اللَّهُمَّ اسْقِنَا الْغَيْثَ وَلَا
تَجْعَلْنَا مِنْ الْقَانِطِينَ: اللَّهُمَّ إنَّا نَسْتَغْفِرُك إنَّكَ كُنْت
غَفَّارًا فَأَرْسِلْ السَّمَاءَ عَلَيْنَا مِدْرَارًا، وَيَسْتَقْبِلُ
الْقِبْلَةَ بَعْدَ صَدْرِ الْخُطْبَةِ الثَّانِيَةِ، وَيُبَالِغُ فِي الدُّعَاءِ
سِرًّا وَجَهْرًا، وَيُحَوِّلُ رِدَاءَهُ عِنْدَ اسْتِقْبَالِهِ فَيَجْعَلُ
يَمِينَهُ يَسَارَهُ وَعَكْسَهُ وَيُنَكِّسُهُ عَلَى الْجَدِيدِ فَيَجْعَلُ
أَعْلَاهُ أَسْفَلَهُ وَعَكْسَهُ وَيُحَوِّلُ النَّاسُ مِثْلَهُ.
قُلْت:
وَيُتْرَكُ مُحَوَّلاً حَتَّى يَنْزِعَ الثِّيَابَ، وَلَوْ تَرَكَ الْإِمَامُ
الِاسْتِسْقَاءَ فَعَلَهُ النَّاسُ، وَلَوْ خَطَبَ قَبْلَ الصَّلَاةِ جَازَ،
وَيُسَنُّ أَنْ يَبْرُزَ لِأَوَّلِ مَطَرِ السَّنَةِ وَيَكْشِفَ غَيْرَ
عَوْرَتِهِ لِيُصِيبَهُ، وَأَنْ يَغْتَسِلَ أَوْ يَتَوَضَّأَ فِي السَّيْلِ،
وَيُسَبِّحَ عِنْدَ الرَّعْدِ وَالْبَرْقِ، وَلَا يُتْبِعَ بَصَرَهُ الْبَرْقَ،
وَيَقُولَ عِنْدَ الْمَطَرِ: اللَّهُمَّ صَيِّبًا نَافِعًا، وَيَدْعُوَ بِمَا
شَاءَ، وَبَعْدَهُ: مُطِرْنَا بِفَضْلِ اللَّهِ وَرَحْمَتِهِ، وَيُكْرَهُ
مُطِرْنَا بِنَوْءِ كَذَا، وَسَبُّ الرِّيحِ، وَلَوْ تَضَرَّرُوا بِكَثْرَةِ
الْمَطَرِ فَالسُّنَّةُ أَنْ يَسْأَلُوا اللَّهَ تَعَالَى رَفْعَهُ: اللَّهُمَّ
حَوَالَيْنَا وَلَا عَلَيْنَا، وَلَا يُصَلَّى لِذَلِكَ، وَاَللَّهُ أَعْلَمُ.
CHAPTER VII.— PRAYER IN TIME OF DROUGHT
This prayer also lias been
introduced by the Sonna, and is said
when
there is great need of ram.
It is repeated two or three times
if the
drought continues. When
preparations have been made for it but
the rain falls before the
congregation assembles, they should still meet
to render thanks to God and
invoke Him, ffand then proceed to the
prayer as if nothing had happened.
The imam should first command
the faithful to fast for three days,
to repent of their sins, and
to seek the favour of God by
being charitable
and refraining from
injustice. On the fourth day one
goes to the plain,
fasting, in
ordinary clothes, with head bent in
sign of humility. Children,
old people
fand domestic animals should accompany the
community ;
and even the presence of
infidels cannot be forbidden at this
ceremony
provided that they are the
subjects of a Musulman prince and do not
mix with the believers.
The
prayer consists of two rakas like
that on the occasion of the two
festivals, except that according to
some authorities the st chapter
of
the Koran is recited in the second
raka, yand that the ceremony need
not take place at the time
prescribed for the festivals. The sermons
are the same as at the
festivals, except that for the formula “
God is
great ” are substituted the
words “ I ask pardon of God.” In the
first
sermon is pronounced also the
following invocation : — “ God grant
us
an abundant rain, to moisten the
soil, for our benefit and profit and
the fertilisation of the earth, a
rain that may spread everywhere upon
all lands for a length of
time. God, grant us an abundant
rain,
and reduce us not to
despair. God, grant us Thy pardon,
for Thou
lovest to pardon. Cause the
heavens to pour down an abundant rain.”
The imam turns in the direction
of the kibla after beginning the second
sermon, and on its termination turns
again to the congregation and
utters
the most pressing invocations, both in a
low tone and aloud.
When turning
towards the kibla he turns back his
cloak so that the
right side is
to the left and the left to
the right ; and Shafii in his second
period decided that it must be
turned back again so as to place the
upper part below and vice versa ,
while the congregation imitates his
movements. [The cloak is worn turned
about in this way until one
has
got home and taken off one’s things.
If the imam will not perform
the
prayer, the congregation has the right
to do so on its own account ;
but there is no objection to
the imam delivering the sermons after the
prayer, instead of before as usual.
The Sonna has also introduced the
following usages : —
. Exposing
oneself to the first rain of the
year, with no clothes on
but what
is required to cover the shameful
parts, so that the rain may
wet
the body all over.
. Taking a
bath on that occasion, or performing
ritual ablution in
the water of some
torrent.
. Saying “ glory to God ”
on hearing the thunder or seeing the
lightning, but without continuing to
look at it.
. Exclaiming during
the rain, “ God, may this rain
be beneficial
to us.” Then one
utters some invocation, and at the
end of it says,
“ A favourable rain
has been sent us by the goodness
and mercy of
God.” It is blamable
to substitute for this formula the
words, “ We
have had rain through
the influence of such and such
star,” or to
conjure the wind in a
similar way.
. Asking God to
abate too abundant rains, if they
are causing
damage. This supplication is
made in the following words : — “ God,
be Thou our help ; but be not
against us,” without accomplishing a
regular prayer.]
باب [في حكم تارك الصلاة]
CHAPTER VIII.— INTENTIONAL OMISSION OP PRE-SCRIBED PRAYERS
إنْ تَرَكَ الصَّلَاةَ جَاحِدًا وُجُوبَهَا كَفَرَ، أَوْ كَسَلاً قُتِلَ
حَدًّا، وَالصَّحِيحُ قَتْلُهُ بِصَلَاةٍ فَقَطْ بِشَرْطِ إخْرَاجِهَا عَنْ
وَقْتِ الضَّرُورَةِ، وَيُسْتَتَابُ ثُمَّ تُضْرَبُ عُنُقُهُ، وَقِيلَ:
يُنْخَسُ بِحَدِيدَةٍ حَتَّى يُصَلِّيَ أَوْ يَمُوتَ، وَيُغَسَّلُ وَيُصَلَّى
عَلَيْهِ وَيُدْفَنُ مَعَ الْمُسْلِمِينَ وَلَا يُطْمَسُ قَبْرُهُ.
CHAPTER VIII.— INTENTIONAL OMISSION OP PRE-SCRIBED
PRAYERS
A sane adult Moslem who
refuses to pray and denies the
obligation is an
apostate and punishable
as such ; even if he has merely
neglected prayer
through laziness, without
denying its obligation, he is none
the less
punishable with death. ffCapital
punishment is liable to be incurred
by the omission of even one
single prescribed prayer, the moment its
time is passed, if done designedly
and without offering any excuse.
One
should begin by exhorting the culprit
to repentance, and if this
be
unavailing strike him upon the neck.
Some authorities prefer that
he should
be pricked with a sharp instrument until
he either prays or
dies. After his
death, however, his body is washed
and wrapped in
a winding sheet. Prayers
are said for the repose of his
soul, and he is
buried among the
faithful. Nor does the law insist
upon removing all
trace of the grave
in which he is laid.[]