#namaaz

-Chapter 15-

-Invalidators of Prayer-

Prayer is invalidated by:

1.Among the invalidators of the prayer is for one to speak words people usually converse with one another. This excludes making dhikr in remembering Allah, which does not invalidate the prayer.

If a person intentionally utters two letters, even if these letters do not have a meaning or if he utters just one letter that has a meaning, while remembering that he is in prayer, this invalidates his prayer.

There are some words in Arabic that have a meaning and are composed of just one letter.

For example, the letter ‘f’ pronounced with a kasrah, (i.e. ‘Fi’) means "keep your word or promise". If a person utters this letter intentionally, during his prayer, while remembering he is praying his prayer is invalidated.

This judgment applies to the one who is aware that speaking in prayer (other than the words spoken for prayer) is a forbidden matter. It does not invalidate the person's prayer if he speaks a little while praying because he forgets that he is praying.

2.Among the invalidators of prayer is for one to make many moves during the prayer that are other than the actions of the prayer. Some scholars said moving three consecutive moves or moving three body parts at once invalidates the prayer. Other scholars said the moves that invalidate the prayer are those that last for a period of time which is equal to the duration of one cycle of the prayer. This saying has a stronger evidence.

3.If one performs one excessive move while in prayer, ones prayer is invalidated. For example, if one jumped.

4. If one intentionally performs an extra integral of action one's prayer is invalidated. For example, if one performed the bowing, straightened for the standing, and, while remembering, performed an additional bow, one's prayer would be invalidated.

5. Moving, even slightly, while praying with the purpose of playing invalidates the prayer, because the intention of playing conflicts with the intention of praying.

6. ​If a person eats or drinks while remembering he is praying, his prayer is invalidated. His prayer is invalidated, even if he eats or drinks a very little amount, like, if he intentionally swallows the food stuck between his teeth.

7. ​Having the intention to interrupt the prayer invalidates it. For example if one says to oneself, "I now interrupt my prayer", then one's prayer is invalidated immediately upon the intention.

8. If a person makes the interruption of his prayer contingent upon the happening of a certain matter, then his prayer is invalidated immediately upon his intention. For example, if a person decides that he will interrupt his prayer to answer the door should the doorbell ring, then his prayer is invalidated immediately--whether or not the doorbell rings.

9. As well, if one hesitated or wavered in that matter, like if he was praying and hesitated thinking to himself, "If a thief comes in now while I am praying, should I interrupt my prayer or not?", then his prayer would be invalidated.

Allahumma Ameen.

10. If a person doubts whether or not they established their intention to perform the prayer during the opening takbir (saying Allaahu akbar), and this doubt lasts for the duration of an integral, the prayer is invalidated.

For example, if a person doubts about his intention while reciting the verses in the Faatiha, then goes to bowing, while still in doubt, once he reaches the bow with the doubt still in his heart, his prayer will be invalidated.

Similarly, if a person doubted about his intention for a long time, even if he did not complete an integral, then this would invalidate his prayer. For instance, if a person was reciting a verse after the faatiha, before performing the bow, and while reading these verses, he doubted about the intention if this doubt lasted for a long time during that recitation, this would invalidate his prayer.

If one doubted about the intention but cleared oneself of that doubt quickly, that is, before the termination of the integral, ones prayer would not be invalidated.

We ask Allah to make us listen and comprehend. We ask Allah to help us live our lives in a way that is accepted and rewardable allahuma Ameen

Source: from a book authored by Shk Abdullah al-Harari

Does the girl who wears Hijab have to cover her feet?.

Praise be to Allaah.

At the time of the Prophet (blessings and peace of Allah be upon him) women were keen to cover themselves completely, which includes covering the feet. They used to let the hem of their garments hang low. One of them asked the Messenger of Allah (blessings and peace of Allah be upon him) about letting this hem touch what is on the ground, which may make it dirty, and he said: “That which comes after it purifies it.” On another occasion, when he (blessings and peace of Allah be upon him) said that women should let their hems down by one hand span, one of them said, “But then her feet will show.” This indicates that they were keen to cover their feet and that the feet are part of that which must be covered.

A woman asked Umm Salamah, the wife of the Prophet (blessings and peace of Allah be upon him): I am a woman whose garment drags, and I may walk through a dirty place. Umm Salamah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “That which comes after it purifies it.” Narrated by al-Tirmidhi (143), Abu Dawood (383) and Ibn Maajah (531). The hadeeth was classed as saheeh by Shaykh al-Albaani in Saheeh Abi Dawood, 407.

It was narrated that Ibn ‘Umar (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever lets his garment drag out of pride, Allah will not look at him on the Day of Resurrection.” Umm Salamah said: What should women do with their hems? He said: “They should let them down a hand span.” She said: Then their feet will show. He said: “Then let it down a cubit, but no more than that.” Narrated by al-Tirmidhi (1731); he said: This is a saheeh hasan hadeeth. Also narrated by al-Nasaa’i (5336). The hadeeth was classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 1864.

So it is not permissible for the woman to wear open shoes which show her feet. But if her clothes are long and she wears socks, there is nothing wrong with that, although it is better for her to cover the feet with the garment and not with socks.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

If a woman wears pants or loose khuff (leather slippers), and the jilbab hangs over it so that the shape of the foot cannot be seen, this achieves the purpose, unlike the tight khuff (leather slippers) which shows the shape of the foot, because this is worn by men.

Majmoo‘ al-Fataawa, 22/148

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

It is permissible for a woman to let her garment down below the ankles. In fact this is what is prescribed for women, so that they may cover their feet. Covering the feet is something that is prescribed for women and is in fact obligatory for them according to many scholars. What a woman should do is cover her feet, either with her garment which is long and covers them or by wearing socks or shoes and the like.

Fataawa al-Mar’ah al-Muslimah, 1/437

And Allah knows best.