QUESTION: A Musallî is performing four Rak’ât Fard of Zuhr. After the Sajdâs of the fourth Rak’ât he forgets to sit for the last Qa’dah and stands up for the fifth Rak’ât, what should he do?

What happens in the case where the Musallî sat for the second Qa’dah (after the fourth Rak’ât) but forgetfully stood up for the fifth Rak’ât thinking it to be the third Rak’ât?

ANSWER: In the former situation the discerning factor is the Sajdah of the fifth Rak’ât. If the Musallî remembers before going into that Sajdah that this is now his fifth Rak’ât (even-though he made the Rukû’ of the fifth Rak’ât), he should return to the Qa’dah (sitting) posture, complete his Tashah-hud then make Salâm to the right only and make Sajdah Sahw. Thereafter, he should complete his Tashah-hud, Durûd and Du’â as normal, where after the terminating Salâm should be made.

However, if he remembers in the Sajdah of the fifth Rak’ât or thereafter, that this has been an extra Rak’ât, then upon rising from it (the Sajdah of the fifth Rak’ât) his Salâh no more remains Fard but becomes one of Nafl (optional prayer). If he wishes:

• He may add on another Rak’ât (which is preferable in this instance), thus making it an even-numbered (i.e. six) Rak’âts of Nafl Salâh. In this case there is no Sajdah Sahw. Or,

• He may terminate the Salaah after the fifth Rak’aat (i.e. without adding on a sixth Rak’aat) by making Tashah-hud and Salâm. In both cases (A & B) he has to repeat his four Fard of Zuhr.

In the case where the Musallî sat for the second Qa’dah (after four Rak’âts) and thereafter stood up for the fifth Rak’ât, but he has not as yet made the Sajdah of the fifth Rak’ât then, upon remembering, he should return to the sitting posture and offer Sajdah Sahw and thereafter terminate his Salâh. However, if he made the Sajdah of the fifth Rak’ât, then after completing the Tashah-hud of the sixth Rak’ât he should offer Sajdah Sahw and thereafter terminate the Salâh. In this case, the first four Rak’âts shall be considered as Fard and the last two Rak’âts (i.e. the fifth and sixth Rak’âts) as Nafl (optional). There is no need to repeat the Salâh in both cases. [Shâmî]

There are three categories of children:

1. The first type are those who are innocent and young. They neither understand the etiquette of the masjid nor do they know anything about saldh. They do not have the understanding that the masjid is a place for worshipping Alldh. There is also the danger that they urinate in the masjid or play therein, thus violating its sanctity. Children of five to six years fall in this category. The ruling for such children is that it is not permissible to bring them to the masjid. It is the responsibility of the parents to see that they do not bring such children to the musj id. If they do.so and the children violate the sanctity of Allâh's house, the parents will be sinful because the children themselves are innocent. The musj id trustees can also prohibit such children from entering the masjid.

2. The second category is those children who are slightly elder. They are between seven to eleven years old. Such children understand the status of a musj id and respect it to a certain degree. However, due to lack of a complete understanding, they do not respect it fully. It is permissible to bring such children to the musj id, but it is better not to do so (i.e. if they are going to violate the sanctity of the masjid by way of mischief, etc.)

3. The third category of children is those who are close to maturity. Their ages range from twelve to fourteen. However, a fifteen year old child is considered mature even if he does not have any signs of puberty. The ruling for this category is that they should be brought to the masjid in order to inculcate the habit of saldh with congregation because saldh becomes obligatory on them the moment they reach the age of puberty. They should be taught not to make a noise in the masjid as it is a sanctified place where the name of Allâh is taken.

The position of the children's saff

The children's saff should be made after the men's saff has been completed. This is the sunnah way. After the saldh has begun, those who arrive later shouldjoin the children's saff on the right and left side. Some latecomers move the children further back when seeing them in the saff thinking that it is not permissible to perform Saldh next to children. This is completely wrong. One should free one's mind of such a thought. You should stand next to the child whether he is in the front saff or the rear one. You may stand on his right-hand side or left-hand side. This does not effect the Saldh of the adults.

Nabi (SallAllâhu alaihi wasallam) said, "One who does not have mercy on our young ones and does not respect our elders is not from amongst us." Anas (RadiAllâhu anhu) served Nabi (SallAllâhu alaihi wasallam) for ten years but not once did Nabi (SallAllâhu alaihi wasallam) reprimand him for doing something or for not doing something. Thus it is against the sunnah to severely reprimand or beat a child. Furthermore, a severe reprimand seldom has a lasting effect. The child may refrain temporarily from that act but will repeat it later. The child should be taught with love and affection that the musj id is not a place for mischief and playing. The child will respect you and Insha-Allâh will not repeat his mischief again.

The Ahaadith also explain these postures to be adopted by a female whereby we come to learn that the salâh of a female is different from that of a male.

In a narration recorded in Baihaqi which has been transmitted by lbn Umar radhiAllâhu nahu, Rasulullah sallAllâhu alaihi wasallam is reported to have said: "When a women is in the sitting posture of salâh she should clasp her right thigh upon her left thigh. Similarly, when she is in the posture of sujood (prostration) she should keep her stomach attached to her thighs in a manner projecting the greatest amount of concealment for verily Allâh Ta’ala looks at her and says:

Imaam Abû Dawûd has also recorded a hadith in his Marâsil that once Rasulullah sallAllâhu alaihi wasallam was passing by two women that were performing salâh whereupon he remarked that when they go into sajda they should keep their bodies close to the ground for verily a female is not like a male in this regard. (Marâsil Abû Dawûd Pg. 5)

1. In the light of these citations the following differences have been noted between the salâh of a male and that of a female as outlined in authoritative sources of Islamic Jurisprudence.
2. During the Takbîr-e-Tahrima she should merely lift her hands up to the chest and not up to the ears. (Kanz)
3. The hands should thereafter be placed on the chest and not below the navel as in the case of a male. (As-Si'âyah)
4. A female should merely place her right hand upon the left hand in the above posture which is not in the case of males. (Shâmi)

5. The ruku of a female will merely entail lowering her back to the extent that she is able to place her hands on her knees without her bending (as in the case of males) so much that her back, buttocks and forehead all come in one line. This (bending so that her back, buttocks and forehead all come in one line) is not necessary for her as it will entail greater exposure of the external features of her body which is not warranted from a female. (Âlamghiri)

6. A female will keep her fingers close together while placed on the knees in ruku and not spread them out. (Âlamghiri)
7. Her elbows and forearms will also be kept close to her sides in ruku contrary to that in the case of a male. (Âlamghiri)
8. In sajdah as well a female should keep her stomach close to her thighs with her hands also clasped closely to her sides which is not the case in males. (Âlamghiri)
9. A female should also keep her lower arm including the elbows spread on the ground while in sajdah and not lifted as is in the case of males.
10. Also in sajdah a female is not compelled to keep her feet upright with her toes facing the qiblah, instead she should keep them flat on the ground and clasped together.
11. The sitting posture of a female will be such that she will extend both her feet towards the right in such a way that her buttocks will be kept on the floor.

Q. Can one make an intention for tahiyatul-wudhu and tahiyatul-masjid together, but perform only 2 rakaats due to time constraints? Or does one have to perfom 2 rakaats tahiyatul-wudhu and 2 rakaats tahiyatul-masjid separately?

A. Yes, it is permissible to do so. You do not have to perform two Rakaats for Tahiyyatul Wudhu, then another two for Tahiyyatul Masjid, although it would be better to do so if time permits. But if time is less then there is no problem in making both intentions when performing two Rakaats only.

Q. Please could you advise on the procedure for "prayers for rain".

A. The prayer for rain is known as Istisqaa in terms of Shari’ah. Istisqaa literally means to seek rain. In Shari’ah it is a special prayer at times of dire necessity (such as severe drought) that one makes begging Allah Ta'aala to send rain. When there is a shortage of rain but not for long and the drought is not too severe then Dua should be made after every Salaat and during the Khutbaa in Arabic. The special method of Istisqaa (as mentioned below), is only at times of dire necessity.

The method ordained for Istisqaa is as follows: -

For three days consecutively, all Muslims will go to the outskirts of their town wearing old or patched clothes, humbling themselves, repenting from all their sins (and begging Allah Ta'aala to forgive them), lowering their heads and fearing the punishment and wrath of Allah Ta'aala. Before going, they should give some Sadqah preferably. Similarly, the old people and children will be taken with and the animals, so that the mercy of Allah Ta'aala may descend due to their presence. It is preferable for the people to fast for these three days and seek a lot of forgiveness for their sins.

When they reach the outskirts, the Imaam should stand facing the Qiblah, lift his hands and make Dua imploring Allah Ta'aala to send rain after seeking forgiveness for all the sins committed. The people will sit behind him, also facing the Qiblah and they will say Aameen to his Duaas. In this way they will seek rain from Allah Ta'aala for three consecutive days. This method of Istisqaa is the method preferred by Imaam Abu Hanifa rahmatullahi alaih, which does not constitute performing of any special Salaat. As far as possible this method will be adopted.

Two other prominent Imaams of the Hanafi Mazhab, Imaam Abu Yusuf and Imaam Muhammad rahmatullahi alaihima are of the opinion that there will be Salaat and Khutbaa on this occasion and not only Dua. Similarly, there will be ‘Qalbe Ridaa’ (which will be explained). The Jurists have stated that due to people being lax nowadays because of which they will not get ready to come all the way merely for Dua, Istisqaa may be made in accordance to the opinion of these two Imaams, i.e. with Salaat, etc. Therefore, the method adopted on this occasion will be as follows, as mentioned in Fataawa Rahimiyah vol.3 pg.86:-

The people should leave the town in the manner described above. When they reach the outskirts, the Imaam should stand on his Musallah (i.e. in front of everyone) and begin two Rakaats of Salaat without Azaan and Iqaamat, whilst reciting aloud. Preferably he should recite Surah Aa’laa in the first Rakaat and Surah Ghaasiyah in the second, or Surah Qaaf in the first and Surah Qamar in the second. After the Salaat, the Imaam will give two Khutbaahs as is given on the day of Jumu’ah. Thereafter, the Imaam will face the Qiblah, as a good omen (that Allah Ta'aala should change the conditions), he will turn around his shawl (Qalbe Rida) in this manner that he will place both his hands behind his back (at his waist) then he will hold the left corner of the shawl with his right hand and the right corner with his left hand. He will then pull both corners until the right corner reaches the left shoulder and vice versa. Thereafter, he (i.e. the Imaam) should stand facing the Qiblah, lifting his hands high, turning them upside down and make Dua, whilst the people say Aameen. Dua should be made for the forgiveness of sins, beneficial rains. This will be done for three days even if it begins raining during these days. (Refer to Fataawa Rahimiyah vol.3 pg.86, Shaami vol.1 pg.567 and Fataawa Aalaimgiry vol.1 pg.153).

Q. What is the view of woman attending the mosque for salâh in the light of the Qur’ân and Sunnah.

A. No doubt, women WERE permitted to come to the Masâjid for Salâh during the noble and illustrious era of Rasulullah sallallahu alaihi wasallam, when Islam was being practised and implemented in its pristine and unadulterated pure form. But that was a period wherein Rasulullah sallallahu alaihi wasallam himself was present in the midst of the people, Wahi was regularly being revealed, a mass education programme was rolling along and people were toeing the line of Sharî’ah in all aspects of their lives. The fear of Allâh Ta’âla and Deeni consciousness were uppermost in the hearts of people. Women did not have the temerity of dressing in attractive, state-of-the-art eye-catching outfits or applying scent when emerging from their homes. In short, it was indeed a benevolent period due to which there was no risk of any such intermingling of sexes taking place that would result in fitnah.

After the demise of Rasulullah sallallahu alaihi wasallam, times began to change and gradually evils began to penetrate through the armour of Muslims' social values. It was in this environment that Hadhrat Umar radhiallahu anhu had to put his foot down and he discouraged women from coming to the Masâjid. When some women complained about this apparent ‘harshness’ to Hadhrat Ayesha Siddiqah radhiallahu anha, she brushed the complaint aside and agreed wholeheartedly with the decree of Hadhrat Umar radhiallahu anhu by saying, "Had Rasulullah sallallahu alaihi wasallam seen this era (of fitnah and corruption), he would certainly have prohibited the women from entering the Masâjid just as the women of Banu Isrâ'il were also prohibited." (Abû Dawûd, Vol 1, Pg. 91). Who could be better in understanding the emotions and feelings of Rasulullah sallallahu alaihi wasallam than his noble wife, the mother of the Mu'minîn, Hadhrat Ayesha Siddiqah radhiallahu anha? In her capacity of being the wife of Rasulullah sallallahu alaihi wasallam and also the champion of women's rights, she could also have objected by saying that how can Hadhrat Umar radhiallahu anhu take away a right given to us by Allâh Ta’âla and His beloved Rasul sallallahu alaihi wasallam ? But no, she did not say that. Why? Because she knew that Rasulullah sallallahu alaihi wasallam HAD given not only Hadhrat Umar radhiallahu anhu, but all four Khulafa, the authority to implement such restrictions if they were deemed to be necessary. Such authority had been given in a Hadîth of Rasulullah sallallahu alaihi wasallam, wherein he stated, "Hold on fast to my Sunnah AND the Sunnah of the rightly guided Khulafa." As Rasulullah sallallahu alaihi wasallam was NOT Âlimul Ghaib (Knower of the Unseen, for that is the sole attribute of Allâh Ta’âla), he could not stipulate exactly when in the future this restriction would be implemented. But, because Hadhrat Ayesha radhiallahu anha had her fingers on the pulse of the women of the time and she was aware of the nature of Rasulullah sallallahu alaihi wasallam, she knew that this was the period in which Rasulullah sallallahu alaihi wasallam would have definitely prohibited the women from coming to the Masâjid.

Even in his own time, although he did not clearly forbid the women from going to the Masâjid, Rasulullah sallallahu alaihi wasallam DID indicate that his happiness and pleasure was in the women performing their Salâh at home. Hence, he said in a Hadîth, "A woman performing her Salâh alone will receive fifty-fold more Thawâb as opposed to her performing it with Jamaat [congregation]. (Musnadul Firdaus, from Fatâwa Rahimiyyah Vol. 1, Pg. 171).

In another Hadîth, Rasulullah sallallahu alaihi wasallam has said, "The Salâh performed by woman in the back room of her home is superior to that performed in the front room and the Salâh performed in the innermost chambers is even more superior that that performed in the back room." [ Abû Dawûd, Vol. 1, Pg. 91 1. In other words, the further away from prying eyes, the better.

If one studies these Ahâdîth closely, one can deduce that Rasulullah sallallahu alaihi wasallam never really ENCOURAGED women to perform their Salâh in the Masâjid. In fact, he encouraged them to perform it at home by stating that there was more reward for them in performing their Salâh at home. This, in spite of the fact they could have had the opportunity of performing their Salâh in the Masjid-e-Nabawwi behind none other than Rasulullah sallallahu alaihi wasallam. It would appear from these Ahâdîth that Rasulullah sallallahu alaihi wasallam wanted women to brace themselves for the forthcoming times of fitnah when his Sahâbah would officially discourage and prohibit women from coming to the Masâjid.

Q.What's the Islamic rules about wearing short sleeves when performing salâh?

A. It is Makrûh (reprehensible) to perform Salâh with short sleeves. In fact it is Makrûh to perform Salâh in all such dressing that is inappropriate to wear when giving audience to honourable people such as respectable Ulama and the saintly ones provided that there is no converse evidence in that regard.