We stated that what is prohibited in the act of worship itself invalidates it, whereas what is prohibited in a general sense does not invalidate it. Is this applicable in all cases?
Machine translationRead the Arabic original
The questioner : We established the principle that what is prohibited in the act of worship itself, such as eating during fasting, invalidates it, whereas what is prohibited in a general sense does not invalidate it. Some issues have passed us by where we do not find...
The Shaykh : For example?
The questioner : Recitation during bowing, reciting the Qur'an during bowing, raising the face to the sky during bowing, and the forbidden fast during travel if it causes harm—we say it is sufficient. Likewise, the issue here is the command to straighten the rows, and we stated that it does not invalidate the prayer.
The Shaykh : All of this that I mentioned involves scholarly disagreement. Those who say it does not invalidate the worship distinguish themselves from this by citing causes they explain. For example, regarding straightening the rows, the people of the Zahir school hold that failing to straighten them invalidates the prayer. The others distinguish themselves from that by stating that this is obligatory for the congregation, and if the congregation itself does not invalidate the prayer if intentionally left, then what is obligatory within it is all the more so. The second issue is raising the face to the sky. The Zahiris said that if one raises his head to the sky while praying, his prayer is invalid. They cited the prohibition and the severity of the Prophet's (peace and blessings be upon him) statement regarding this, and that if he raises his head, he turns away from facing the qiblah and becomes facing the sky. In any case, this is their opinion. Otherwise, merely turning the face away from the qiblah does not necessitate invalidation, as the hadith regarding turning in prayer indicates. The majority distinguished themselves from that by stating that this does not pertain to the essence of the worship, but rather falls under the category of proper conduct with Allah (Mighty and Majestic), and is not something related to the worship itself. The third?
The questioner : Recitation during bowing.
The Shaykh : Recitation during bowing and prostration. They said that the prohibition of this—the Zahiris also said the prayer is invalid. They apply the rule: if one recites during bowing or prostration, his prayer is invalid, unless he leaves it for a supplication that aligns with the verse with the intention of supplication, in which case it is not invalid. The majority distinguished themselves from that by stating that this is a prescribed remembrance in the prayer, and the disagreement is in its place, so that a person is not occupied with what is more important in bowing, which is glorification, or in prostration, which is supplication. And so that the pillars of the prayer are distinguished from one another, so that recitation is for standing, and bowing and prostration have their own remembrances. Therefore, if you reflect, there is something that necessitates departing from the rule that the apparent state indicates the worship is invalid. The fourth?
The questioner : Fasting with harm during travel.
The Shaykh : Fasting with harm during travel. They also cited as the cause that this does not pertain to the worship itself, but rather to being gentle with the person. Just as when they prohibited them from continuous fasting, they continued and their fasting was not invalidated.
The questioner : Is it not occupied with what is more important, or with what is more important?
The Shaykh : No, with what is more important. Yes, that is correct.
The Shaykh : For example?
The questioner : Recitation during bowing, reciting the Qur'an during bowing, raising the face to the sky during bowing, and the forbidden fast during travel if it causes harm—we say it is sufficient. Likewise, the issue here is the command to straighten the rows, and we stated that it does not invalidate the prayer.
The Shaykh : All of this that I mentioned involves scholarly disagreement. Those who say it does not invalidate the worship distinguish themselves from this by citing causes they explain. For example, regarding straightening the rows, the people of the Zahir school hold that failing to straighten them invalidates the prayer. The others distinguish themselves from that by stating that this is obligatory for the congregation, and if the congregation itself does not invalidate the prayer if intentionally left, then what is obligatory within it is all the more so. The second issue is raising the face to the sky. The Zahiris said that if one raises his head to the sky while praying, his prayer is invalid. They cited the prohibition and the severity of the Prophet's (peace and blessings be upon him) statement regarding this, and that if he raises his head, he turns away from facing the qiblah and becomes facing the sky. In any case, this is their opinion. Otherwise, merely turning the face away from the qiblah does not necessitate invalidation, as the hadith regarding turning in prayer indicates. The majority distinguished themselves from that by stating that this does not pertain to the essence of the worship, but rather falls under the category of proper conduct with Allah (Mighty and Majestic), and is not something related to the worship itself. The third?
The questioner : Recitation during bowing.
The Shaykh : Recitation during bowing and prostration. They said that the prohibition of this—the Zahiris also said the prayer is invalid. They apply the rule: if one recites during bowing or prostration, his prayer is invalid, unless he leaves it for a supplication that aligns with the verse with the intention of supplication, in which case it is not invalid. The majority distinguished themselves from that by stating that this is a prescribed remembrance in the prayer, and the disagreement is in its place, so that a person is not occupied with what is more important in bowing, which is glorification, or in prostration, which is supplication. And so that the pillars of the prayer are distinguished from one another, so that recitation is for standing, and bowing and prostration have their own remembrances. Therefore, if you reflect, there is something that necessitates departing from the rule that the apparent state indicates the worship is invalid. The fourth?
The questioner : Fasting with harm during travel.
The Shaykh : Fasting with harm during travel. They also cited as the cause that this does not pertain to the worship itself, but rather to being gentle with the person. Just as when they prohibited them from continuous fasting, they continued and their fasting was not invalidated.
The questioner : Is it not occupied with what is more important, or with what is more important?
The Shaykh : No, with what is more important. Yes, that is correct.