Part 6

THINGS (ACTIONS) THAT INVALIDATE PRAYER

1. Talking intentionally and deliberately (If are aware that your prayer will be invalidated if you talk).

5. Uncover one's body. ('Awrah as in lesson 26:5)

6. To shift position from the direction of Ka'aba.

7. To do any noticeable act or more outside the acts and movements of prayer

8. To do anything that invalidates the ablution.

9. To fail in observing any of the pillars of prayer, such as standing when capable, reciting al Fatiha etc.,

THE FORGETFULNESS PROSTRATION (SUJUUD ASSAHW)

As human beings, we are by nature subject to mistakes and errors. As mentioned earlier, if a person fails to perform any of the pillars of the prayer and/or necessary duties, that person is required to rectify the error by making two additional prostrations at the end of the prayer known as "SUJJUD ALSAHW". i.e. forgetfulness prostration. But where a pillar(s) is omitted, a repetition of the missed pillar(s) is necessary.

The four major types of errors due to forgetfulness are as follows:

If an addition is made to the prayer e.g. praying Dhuhr with 5 rakaa instead of 4, then the two additional prostrations for forgetfulness should be performed after saying "Assalaam". (Words of peace).

If a prayer is performed with a lesser number of rakaa than is required, e.g. to pray 3 rakaa for Dhuhr instead of 4. Then, the two additional prostrations for forgetfulness should be performed before proclaiming "Assalaam".

If both an addition and omission is made in the course of the prayer, the forgetfulness prostration can be done before declaring the "Assalaam".

If a person is in doubt whether omission or addition is made to his prayer, he should consider it a deduction as a precautionary measure and perform Sujuud Assahw - the additional prostration for forgetfulness before affirming "Assalaam".

A. Where a pillar of prayer is omitted.

1. When, for example, a person forgets to recite the "AlFatihah" but remembers it before Rukuu, or in the process of proceeding to rukuu, then that person is required to resume a proper standing position and read the Al-Fatihah and some other verses from the Holy Quran as usual. If this omission occurred in the first rakaa and the person remembers the omission while in the course of the second rakaa, then that person should count the second rakaa as being the first rakaa. Accordingly, he will not count the first rakaa, in which the error occurred, and proceed to perform one extra rakaa to complete his salaat. At the end of salaah, he will say "Assalaam", after which he should perform two additional Sujuud Assahw - the prostration for forgetfulness, and again say his "Assalaam".

2. If a person sitting in the final Tashahhud, remembers that he missed a prostration (in the same rakaa), then he should immediately perform the missed prostration and sit back again to repeat the recitation of Tashahhud. This person would then declare "Assalaam" to conclude the prayer, but thereafter he should perform the additional Sujuud Assahw - the prostration for forgetfulness, and then say the "Assalaam" again.

The above two examples typify errors that occur in performing a pillar of salaat (Rukn-us-Salaat) while performing Salaat. In these situations, the person is not only required to repeat the missed act, but he is also required to perform the two additional prostrations - Sujuud Assahw.

However, when someone misses a "WAAJIB" (Necessary duty) of the prayer, the additional two prostrations (Sujuud Assahw, will suffice. There is no need to repeat the missed act or the whole rakaa. Thus, if a Wajib act is missed and the person remembers the error, while he is in another stage station of the prayer, then he is not required to repeat the ignored act, but would proceed to complete the rest of the prayer. At the end, before saying "Assalaam", he performs the additional two prostrations - Sujuud Assahw, the prostration for forgetfulness.

C. When a preferred act is omitted.

As for Sunnans (Preferred Acts) of the prayer which may be missed, there is no necessity to repeat those preferred acts, or to perform the Sujuud Assahw.

This is a very important pillar of Islam and possesses enormous advantages like the following.

1. It meets the needs of the poor in the society. 2. It strengthens, fosters good relations between the rich and the poor, as everyone is naturally inclined towards the one who does good to him. 3. It purifies one's self and sanctifies it, and it purges one's morals of covetousness and miserliness that are natural in human beings. 4. It promotes generosity and sympathy in a Muslim towards needy persons. 5. It draws Allah's Blessings; It causes increase in wealth and replenishes it.

zakah is obligatory on following four types of properties: 1. The produce of earth such as grains and fruits. 2. The grazing animals. 3. Gold and Silver. 4. Commercial Commodities. For all types of properties, Nisab is fixed, which is the minimum amount or quantity liable to the payment of zakah, below which no zakah is payable.

The produce of Earth: The minimum quantity for produce i.e. grains, fruits, wheat, rice, dates, grapes, barley, etc. is 5 (five) wasq, or approx. 675 kgs. (six hundred and seventy five) fountain etc., without any effort by the farmer, one-tenth of total produce is to be paid as zakah.

If the field was irrigated by waterwheels and other devices for irrigation, which involved labor; 5% of the total produce is to be paid as zakah.

And regarding the zakah of animals, a detailed study of it may be had from the authentic AHadeeth of the Prophet (Peace be upon him) or from scholars of AHadeeth, as we intend in this booklet only a brief account of the subject.

Gold, Silver and Cash etc. The minimum amount (Nisab) of silver for the zakah to become due on it, is 140 (one hundred forty) Mithqal, which is equivalent to 595 (five hundred and ninety five) grams.

And the Nisab of gold is 20 (twenty) Mithqal which is equivalent to about 92 (ninety two) grams. 2.5%) of the total quantity, provided one is in possession of the minimum amount of Nisab mentioned above, of any one of them, and one year has passed.

The same ruling as in gold, true goods in the case of currency notes, coins or bills as well, be it dirhams, dinars, Dollars or others, provided its value reaches the minimum amount (Nisab) of gold at current market value, and one year has passed over it. When the above conditions are fulfilled, one-fortieth part (1/40 or 2.5%) of the total value would be given out as zakah.

But as regards zakah on the benefit derived from the capital (i.e. Original amount), the condition of the passing one year, does not apply. The benefit would be included in the capital (original amount) at the same time of calculation for payment of zakah. Likewise the new births in grazing animals will be added to the original number of animals for the payment of zakah, if the original number reaches the Nisab and completes a year, without due consideration of the time transpired over new births.

The same rulings applies to the adornments of women, made from gold or silver for personal use or lending as loan, when these reach the Nisab and one year has passed over them, in line with the opinions of the authentic scholars in the light of Prophet's saying:

"If any owner of gold or silver does not pay the zakah due on him, when the Day of Resurrection would come, plates of fire would be beaten out for him; these would then be heated in the fire of Hell and his sides, his forehead and his back would be cauterized with them. Whenever these cool down, (the process is) repeated during a day the extent of which would be fifty thousand years, until judgment is pronounced among slaves, and he sees whether his path is to take him to Paradise or to Hell." be upon him) on seeing a woman with two bracelets of gold in the hands of her daughter, asked her whether she gave out the zakah of it. When she replied in the negative, he (Peace be upon him) said, "Would you be pleased if Allah puts on you two bracelets made of fire in their place?" On hearing this she put them off. (Reported by Abu Dawud, Al-Tirmidhi, Ibn Majah)

Also narrated by Umm Salamah (r.a.): while she was wearing an anklet of gold, she asked the Prophet (Peace be upon him), "O Messenger of Allah! Is it a Kanz (a hoarded wealth?." The Prophet (Peace be upon him) replied, "If it has been purified (by paying zakah of it), it is not a Kanz (hoarded wealth)." This command is also supported by other AHadeeth.

Type of wealth Nisab level zakah rate Remarks Gold 92 Grams 2.5% personal use Silver 595 Grams 2.5% personal use Cash Notes, Coins equivalent to gold 2.5% present value Produce of earth 675 Kilo grams 5% Manual irrigation -do675 Kg. 10% natural irrigation - rain canal etc., Commercial gold equivalent 2.5% present value Commodities value

Some scholars are of differing opinions that "the gold for personal use or lending are exempt from zakah" and they have based such assumptions the following evidences:

The hadith says that, "there is no zakah on the jewelry" (for women). This is a weak hadith because one of the narrators is considered weak; There are sayings of some of the companions such as Anas, Jabir, Ibn Omar, Aisha, and Asma (r.a.) that there is no zakah on personal jewelry; Narrated by Abu Huraira " No sadaqa is due from a Muslim on his slave or horse," reported by Al-Bukhari. Based on this slave or horse of a man is equivalent to the jewelry of a woman and as such the verdict should apply.

With respect to such opinions, our position is that zakah is payable on personal jewelry because we believe it is more in accordance with the ruling of Quran and Sunnah as explained above.

Commercial commodities and Land: As regards the zakah on commercial commodities, the owner should calculate its value at the end of every year and onefortieth (1/40 or 2.5%) part of the present value would be given out as zakah. Whether its present value is equal to the purchase value or more or less does not matter here.

In accordance with the hadith narrated by Samurah (r.a.): "Allah's Messenger (Peace be upon him) enjoined us to give out Sadaqa (zakah) from whatever we prepare for sale." (Abu Daud) This includes lands for resale, buildings, cars, machinery for deriving water or any other article obtained for resale.

As for buildings constructed for rent but not for sale, zakah should be paid on the rent after one year transpires over the amount; but the building itself is not liable for zakah as it is not an item for sale. Likewise, personal cars for hire are liable for zakah since they are not meant for sale as the owner has purchased it for his use. And if the owner of the rental cars accumulates the returns up to the amount that is liable for zakah, then he should pay zakah if one year passes over such money, whether he had kept it for personal expenses, or for expenses in marriage, or for such as settling debts or buying real estate or for any other purpose; this is in accordance with the evidence of Shariah (Islamic laws) on the obligation of zakah. According to the authentic views of scholars, debt cannot be an excuse for non-payment of zakah. mentally retarded people; when it reaches the Nisab and one year had passed the zakah must be paid, and the guardians should give out zakah on their behalf when a year passes over the goods.

Allah categorizes those who deserve zakah in His Noble Quran: "As-Sadaqa (here it means zakah) are only for the Fuqara (poor), and Al-Masakin (the poor) and those employed to collect (the funds) and to attract the hearts of those who have been inclined (towards Islam); and to free captives; and for those in debts; and for Allah's cause (i.e. Mujahidun - those fighting in the holy battles) and for the wayfarer (a traveler who is cut off from everything); a duty imposed by Allah. And Allah is All-Knowing, All-Wise." Ch.9: V.60).