Part 23

Thereupon, our Prophet (PBUH) is our example in this and in other regards.

“Whoever follows the way of the Prophet (PBUH) and leads the people in prayer performing it as light and perfect as the Prophet's prayer, those behind him (in prayer) will not complain. Lightening the prayer should go along with making it perfect in its integral parts, obligatory acts and acts of the Sunnah (Prophetic Tradition). Yet, lightening (i.e. shortening) the prayer is a relative matter traced back to what the Prophet (PBUH) used to do, maintain and order us with, and it should not be related to the wishes of those led in prayer.”

Some scholars view that the required lightening of prayer is observing the least degree of perfection in Glorifying Allah and in the other acts of prayer. The least degree of perfection in Glorifying Allah in bowing and prostrating is saying, “Subhdna Rabbiyal-‘Azim’ (i.e. “Glory be to my Lord, the Most Great”) and “Subhdna Rabbiyal-A ‘ld’ (i.e. “Glory be to my Lord, the Most High”) thrice in succession. If those led in prayer, though limited in number, preferred that the imam should prolong the prayer and agreed upon this, then it would be allowed for the imdm to prolong the prayer. That is because the harm caused when prolonging the prayer and thereby making people shun the congregational prayer is avoided in this case.

“The view of, ‘fagihs' maintaining that the imam should not pronounce tasbih’ more than thrice, does not contradict what is reported of the Prophet (PBUH) that he said tasbih more than thrice (in prayer)’. This is because the Prophet (PBUH) used to prolong prayer fulfilling his Companions’ wish of gaining more good deeds which does not make that prayer a prolonged one (in which those who are led complain).” Shaykhul-Islam Ibn Taymiyah said:

“The imam should not exceed what is ordained for him. In most cases, he should do what the Prophet (PBUH) used to do in most cases and

prolong the prayer or shorten it as befits the situation, which is the same as the Prophet (PBUH) used to do most of the time.”

“Scholars said that the reported difference of the Prophet (PBUH) regarding the length of recitation (of the Qur’n during the congregational prayer) was according to circumstances. The Prophet (PBUH)

used to be aware of the time at which the believers prefer long recitation, and he would act accordingly. He also used to be aware when to lighten the prayer upon their wish justified by an excuse and the like, The Prophet (PBUH) at times intended to prolong the congregational prayer but on hearing the cries of a child, he would cut it short (in case his mother was one of those led in the prayer), as related in the Sahih Books (Authentic Books of Hadith).”

It is detestable to lighten the congregational prayer to the extent that those led in prayer could not perform the acts of the Sunnah (Prophetic Tradition), such as reciting a surah of the Qur'an (along with Al-Fatihah) or pronouncing tasbih thrice in bowing and prostrating, It is an act of the Sunnah for the imdm to recite the Quran with measured recitation and to be deliberate in pronouncing tasbih and Tashahhud so that those led behind him would be able to perform the acts of the Sunnah related to tasbih and the like. It is also an act of the Sunnah for him to perform bowing and prostrating perfectly. It is an act of the Sunnah as well for the imdm to prolong the first rak ‘ah (unit of prayer), as Abd Qatadah narrated:

“The Prophet (PBUH) used to prolong the first rak' ah.” (Related by Al-Bukhari and Muslim)

Besides, it is desirable for the imdm to prolong bowing when he feels that there is someone about to catch up with the rak‘ah. The imam thus helps that person to join in the rak ‘ah. This is according to the hadith related by Imam Ahmad and Abii Dawad on the authority of Ibn Abi Awfa describing the form of the Prophet's prayer stating:

“He (the Prophet) used to stand in the first rak‘ah of the Zuhr (Noon) Prayer (for a long time) until no footfall could be heard.”

This is unless it would become difficult on those led (in prayer) to wait. If it is difficult for those led in prayer to wait that long, the imam should not wait, for he should pay more respect to those behind him than those who have not joined the prayer yet.

To conclude, the imdém should put into his account the circumstances of those performing the prayer behind him. He should keep to completing and perfecting the prayer duly, following in this the guidance of the Prophet (PBUH), working upon his advice and obeying his orders, in which there is good for all.

However, some imdms may not give the imamate its due right and responsibility, for they may remain absent from the mosques or come late for the prayer, which causes difficulty to those led in prayer and gives rise to discord and diverts the attention of those led in prayer. Thus, such an imaém would be a bad example (who would be) followed by the lazy and those who do not shoulder the responsibility duly. Such an imdm should be rebuked, so that he would perform the tasks of imamate properly without causing those led in prayer to shun (the congregational prayer) or hinder the function of the imamate. Besides, he should be dismissed from this position if he does not come to his senses.

O Allah! Grant us success in doing whatever You like and whatever pleases You!

1 Al-Bukhari (703) [2/258], Muslim (1046) [2/407], Ahmad (10285) [2/643], Abd Dawad (794) [1/352], Al-Tirmidhi (236) [1/461], An-Nasa’i (822) [1/429] and Ibn Majah with the same wording of the next hadith,

5 Tasbih (in prayer): Saying, “Subhana Rabbiyal-' Azim” (i.e. “Glory be to my Lord, the Most Great”) while bowing, and “Subhdana Rabbiyal-A ‘la” (i.e. “Glory be to my Lord, the Most High”) while prostrating.

6 As related in Abd. Dawid (888) [1/386] and An-Nasa’i (1134) [1/574].

Those with legal excuses are the sick, the traveler, and those who fear they cannot establish prayer as completely as those without excuses. The Lawgiver’ has lightened the hardship for the excused Muslims and ordered them to perform prayer as much as they can. This ruling shows the ease and relief intended for Muslims in the Shari'ah (Islamic Law), as it always eliminates hardships. Allah says:

“He has chosen you and has not placed upon you in the religion any difficulty...” (Qur'an: Al-Hajj: 78)

“Allah intends for you ease and does not intend for you har dship...” (Qur'an: Al-Bagarah: 185)

«Allah does not charge a soul except [with that within] its capacity...” (Qur'an: Al-Baqarah: 286)

“So fear Allah as much as you are able...” (Qur'an: At-Taghabun: 16)

Moreover, the Prophet (PBUH) said: “If Lorder you to do something, then do of it as much as you can.”

This is to be added to many other legal texts that indicate the favor of Allah upon His servants and how He granted them ease in whatever He ordained for them. Among the things made easy for Muslims is the prayer of the persons with excuses of sickness, travel, or fear.

Prayer is not to be abandoned under any circumstances. The Muslim patient must perform prayer standing if he can, and it is permissible for him to lean on a stick, or the like, if he needs this since the related fundamental rule states, “The means to fulfill an obligation are to be considered obligatory.” It is permissible for a Muslim patient to sit in prayer if he cannot stand due to one of the following reasons (or the like):

* If he is unable to stand « If it is difficult for him to stand » If he fears to increase his illness or delay his recovery by standing up

So, the inability of a Muslim patient to stand in prayer is not a condition of the permissibility to sit in prayer. However, little difficulty is not a legal excuse to sit in prayer; only real difficulty is considered in this respect. Scholars unanimously agree that if a Muslim person is unable to stand in obligatory prayer, it is permissible for him to sit. Moreover, there is no need for him to reperform his prayer again when he gets well; his reward does not decrease; and the way he sits is to be according to the way he desires, for the Lawgiver does not ordain a specific way of sitting (for the patient), so in whatever manner he sits, it is permissible.

Ifa Muslim patient cannot sit in prayer and it causes him a real difficulty to sit, then it is permissible for him to lie on his side facing the giblah’. It is desirable for him in this case to lie on his right side. If there is no one to help him face the qiblah and he cannot face the qiblah himself, then it is permissible for him to perform prayer facing whatever direction he can face.

If a Muslim patient cannot lie on his side in prayer, it is permissible for him to lie on his back, making his legs face the giblah if possible. If a Muslim patient sits in prayer or if he lies on his side or back and cannot prostrate, then it is sufficient for him to beckon bowing and prostration with his head, making his head a bit lower to beckon prostration than in bowing. If a Muslim patient sits in prayer and can prostrate, it is obligatory for him to prostrate and it is not sufficient then to beckon prostration with his head.

The proof of the legal permission detailed previously is the hadith related by Al-Bukhari and the Compilers of Sunan on the authority of ‘Imran Ibn Husayn (may Allah be pleased with him) who narrated:

“I had hemorrhoids so I asked the Prophet (PBUH) how I could perform prayer. He (PBUH) replied, ‘Perform prayer while standing and if you cannot, perform it while sitting and if you cannot do (even) that, then perform it lying on your side? ””

An-Nas@i added in his narration that the Prophet (PBUH) said: “And if you cannot, perform prayer lying on your back.” In addition, Allah says:

“Allah does not charge a soul except [with that within] its capacity...” (Quran: Al-Baqarah: 286)

Here, we should draw the attention to those Muslims who give up prayer when they are sick or when they have had surgical operations, claiming that they cannot perform the acts of prayer properly, or they cannot perform ablution, or their clothes are impure or any other excuses. They commit a big mistake since a Muslim is not permitted to give up prayer when he cannot perform some of its conditions, integral parts, or obligations, but he must perform prayer as much as he can as Allah says:

A Muslim patient may say, “When I get well, I will make up for the prayers I missed during the days of my illness.” This is, legally considered, either ignorance or negligence in religion for the prayer is to be performed at its due time as much as one can and it is not permitted to be delayed until one misses its due time. Hence, there should be much attention paid to such a matter and, besides, there should be religious awareness in hospitals. Moreover, hospitals should recognize the patients’ conditions concerning performing prayer and other legal obligations that they are in need to know.

The aforementioned legal rulings concern whoever has a legal excuse from the beginning of prayer until its end. However, there are some cases in which a Muslim may have a legal excuse for only a part of his prayer such as:

» One may start prayer when one is standing and then feels that one cannot stand anymore while performing it.

+» One may start prayer when one is not able to stand and then feels that one can stand while performing it.

+ One may start prayer when one is sitting and then feels that one cannot sit anymore while performing it.

+ One may start prayer when one is lying on one's side and then one feels that one can sit.

In such cases, one must shift to the position that legally suits one's ability and it is obligatory then to complete one's prayer in this state. This is because Allah, Exalted be He, says:

“So fear Allah as much as you are able...” (Quran: At-Taghabun: 16)

Thus, one is to shift to the standing posture when one is able, and one is to shift to the sitting posture when one is unable to stand, and so on. If one is able to stand and sit but cannot bow or prostrate, one is to beckon bowing with one’s head while standing, and beckon prostration with one’s head while sitting to make a difference (between bowing and prostration) as much as one can.

A Muslim patient is permitted to perform prayer lying on his back though he is able to stand if a trustworthy Muslim doctor tells him that he cannot recover except when he performs prayer while lying on his back. This is because the Prophet (PBUH) performed prayer while sitting when the right side of his body was injured*. Also, Umm Salamah (may Allah be pleased with her) did not prostrate in her prayer when she suffered from ophthalmia’.

Prayer enjoys a great importance in Islam and a Muslim must establish prayer whether he is healthy or sick, as a patient is not legally excused to give up prayer, but rather, it is obligatory upon him to perform it in whatever condition. So, a Muslim must establish prayer as Allah, Exalted be He, has ordained. We invoke Allah to guide us to what satisfies Him.

A Muslim rider is considered one of the excused as long as he can be hurt when dismounting his animal. Some cases of possible harm are:

+ When he cannot remount his animal if he descends + When he fears to miss his companions

In such cases and the like, it is permissible for a rider to perform prayer while riding his animal or the like. This came in the hadith narrated on the authority of Ya‘la Ibn Murrah (may Allah be pleased with him) who said:

“The Prophet (PBUH) and his Companions were on a journey when the time of prayer became due and it rained. At that time they were on a pathway, the sky was raining from above them and it was wet below. Therefore, Allah’s Messenger (PBUH) ordered that the prayer call (adhdn) and the immediate prayer call (igamah) be pronounced while he was on his she-camel and then he proceeded on his she-camel and led them in prayer (only) beckoning (bowing and prostration) and making the prostration gesture lower than the one for bowing.”

It is obligatory for a Muslim who performs prayer while riding his animal (or what takes the same ruling like a car.,.etc) to face the qiblah if possible. Allah, Exalted be He, says:

“,..And wherever you [believers] are, turn your faces [i.e. yourselves] toward it [in prayer]...” (Qur’in: Al-Baqarah: 144)

One must also do whatever one is able to perform of bowing, prostrating and tranquility in prayer as Allah, Exalted be He, says:

“So fear Allah as much as you are able...” (Qur'an: At-Taghabun: 16)

Thus, one is not legally required to do what is beyond one’s capacity. If a Muslim riding his animal cannot face the giblah, then it is not obligatory upon him to face it and he is to face any direction in prayer. Likewise, a passenger on a plane is to perform prayer as much as he can; he may stand, sit, bow, prostrate or beckon (bowing and prostration) with his head (according to the situation), but he must face the giblah for it is possible (to do so).

A traveler is one of the excused persons for it is permissible for him to shorten the prayer consisting of four rak‘ahs (units of prayer) to only two rak‘ahs as stated in the Noble Qur’an, the Sunnah (Prophetic Tradition), and the consensus of Muslim scholars. Allah, Exalted be He, says:

“And when you travel throughout the land, there is no blame upon you for the shortening of prayer...”

Moreover, the Prophet (PBUH) performed only shortened prayers on his journeys . Furthermore, on journeys, shortening the prayer is better than completing it according to the majority of scholars. It is narrated in the Two Sahihs that ‘ Aishah (may Allah be pleased with her) said: