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Draft:Place of the Prayer

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Place of the Prayer (Arabic: مکان المصلي) denotes the location where the performance of prayer is deemed valid according to Islamic jurisprudence. Shi'a hadith collections and manuals of Islamic law[1] contain numerous traditions recommending specific locations for prayer.[2] Citing these sources, jurists maintain that praying in certain sites carries greater spiritual merit.[3] The Sacred Mosque holds the highest reward,[4] followed by the Mosque of the Prophet (s), the Mosque of Kufa, Al-Masjid al-Aqsa, the Congregational Mosque of a city, a neighborhood mosque, and finally a market mosque.[5] Based on narrations[6] and the fatwas of jurists,[7] while offering prayer in a mosque is recommended for men, it is considered more meritorious for women to pray at home. Additionally, the shrines of the Shi'a Imams (a)[8] and designated prayer areas within one's residence are regarded as recommended locations.[9]

Jurisprudential rulings stipulate several conditions regarding the place of prayer to ensure its validity:

  • Permissibility: The location must not be usurped (illegally seized).[10]
  • Stability: The surface must be stable, allowing the worshiper to maintain tranquility during the prayer.[11]
  • Feasibility of completion: The environment must be free of impediments, such as severe overcrowding, that would prevent the completion of the prayer.[12]
  • Safety: It is prohibited to pray in hazardous locations, such as beneath a collapsing roof or in an active war zone.[13]
  • Spatial adequacy: The space must accommodate the physical actions of Qiyam (standing), Ruku' (bowing), and Sujud (prostration).[14]
  • Purity of the prostration site: The specific spot where the forehead rests (Sujud) must be ritually pure;[15] if the surrounding ground is impure, the prayer remains valid provided that moisture does not transfer impurities to the worshiper's body or clothing.[16]
  • Appropriate alignment: The position of the worshiper's forehead must not vary in height from the position of the knees by more than the width of four closed fingers.[17]
  • Position relative to sacred graves: The prayer spot should not be positioned ahead of the graves of the Infallibles (a), unless doing so is not construed as disrespectful.[18]
  • Spatial arrangement by gender: Men should choose a location where they are not positioned behind or parallel to a woman who is praying.[19]

Jurisprudential texts also identify locations where performing prayer is considered Makruh (discouraged):

  • A bathhouse
  • A place of garbage accumulation
  • A place of slaughtering animals
  • A kitchen
  • Facing a fire
  • Saline or barren land
  • Facing a human being
  • Facing an open door
  • A cemetery
  • Facing a channel of urine
  • Facing an image or statue of an animate being[20]
  • Facing a mirror or similar reflective surface[21]

Notes

  1. ↑ Banī Hāshimī, Tawḍīḥ al-masāʾil-i marājiʿ, 1389 Sh, vol. 1, pp. 482-510.
  2. ↑ Al-Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, Āl al-Bayt, vol. 5, pp. 117-192.
  3. ↑ For instance: Al-Yazdī, Al-ʿUrwa al-wuthqā, 1409 AH, vol. 1, p. 596; Al-Imām al-Khumaynī, Taḥrīr al-wasīla, Dār al-ʿIlm, vol. 1, pp. 151-152.
  4. ↑ Al-Yazdī, Al-ʿUrwa al-wuthqā, 1409 AH, vol. 1, p. 596; Al-Imām al-Khumaynī, Taḥrīr al-wasīla, Dār al-ʿIlm, vol. 1, pp. 151-152.
  5. ↑ Al-Yazdī, Al-ʿUrwa al-wuthqā, 1409 AH, vol. 1, p. 596; Al-Imām al-Khumaynī, Taḥrīr al-wasīla, Dār al-ʿIlm, vol. 1, pp. 151-152.
  6. ↑ See: Al-Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 5, p. 246, chapter on Istiḥbāb ikhtiyār al-marʾa al-ṣalāt fī baytihā.
  7. ↑ Al-Yazdī, Al-ʿUrwa al-wuthqā, 1409 AH, vol. 1, p. 596.
  8. ↑ Al-Yazdī, Al-ʿUrwa al-wuthqā, 1409 AH, vol. 1, p. 596.
  9. ↑ Al-Yazdī, Al-ʿUrwa al-wuthqā, 1409 AH, vol. 1, p. 596.
  10. ↑ Al-Yazdī, Al-ʿUrwa al-wuthqā, 1409 AH, vol. 1, pp. 574-575; Al-Najafī, Jawāhir al-kalām, 1404 AH, vol. 8, p. 276; Kāshif al-Ghiṭāʾ, Anwār al-faqāha: kitāb al-ṣalāt, 1422 AH, p. 86; Ḥāʾirī, Kitāb al-ṣalāt, 1404 AH, p. 81.
  11. ↑ Al-Yazdī, Al-ʿUrwa al-wuthqā, 1409 AH, vol. 1, p. 584; Ḥāʾirī, Kitāb al-ṣalāt, 1404 AH, p. 107; Kāshif al-Ghiṭāʾ, Anwār al-faqāha: kitāb al-ṣalāt, 1422 AH, pp. 96-97; Al-Imām al-Khumaynī, Taḥrīr al-wasīla, Dār al-ʿIlm, vol. 1, p. 151.
  12. ↑ Al-Yazdī, Al-ʿUrwa al-wuthqā, 1409 AH, vol. 1, p. 585.
  13. ↑ Al-Yazdī, Al-ʿUrwa al-wuthqā, 1409 AH, vol. 1, p. 585.
  14. ↑ Al-Yazdī, Al-ʿUrwa al-wuthqā, 1409 AH, vol. 1, p. 585.
  15. ↑ Al-Yazdī, Al-ʿUrwa al-wuthqā, 1409 AH, vol. 1, p. 586; Kāshif al-Ghiṭāʾ, Anwār al-faqāha: kitāb al-ṣalāt, 1422 AH, pp. 95-96.
  16. ↑ Al-Najafī, Jawāhir al-kalām, 1404 AH, vol. 8, p. 330; Al-Yazdī, Al-ʿUrwa al-wuthqā, 1409 AH, vol. 1, p. 586; Al-Imām al-Khumaynī, Taḥrīr al-wasīla, Dār al-ʿIlm, vol. 1, p. 149.
  17. ↑ Al-Yazdī, Al-ʿUrwa al-wuthqā, 1409 AH, vol. 1, p. 586.
  18. ↑ Al-Yazdī, Al-ʿUrwa al-wuthqā, 1409 AH, vol. 1, p. 585.
  19. ↑ Al-Yazdī, Al-ʿUrwa al-wuthqā, 1409 AH, vol. 1, p. 585.
  20. ↑ For instance see: Al-Yazdī, Al-ʿUrwa al-wuthqā, 1409 AH, vol. 1, pp. 593-595; Al-Najafī, Jawāhir al-kalām, 1404 AH, vol. 8, pp. 339-399.
  21. ↑ "Namāz khāndan muqābil-i āyina", Pāygāh-i iṭṭilāʿ-rasānī-yi daftar-i Āyatullāh Makārim Shīrāzī.

References

  • Al-Ḥāʾirī al-Yazdī, ʿAbd al-Karīm, Kitāb al-ṣalāt, Qom, Intishārāt-i Daftar-i Tablīghāt-i Islāmī, 1st ed., 1404 AH.
  • Al-Ḥurr al-ʿĀmilī, Muḥammad b. Ḥasan, Wasāʾil al-Shīʿa, Qom, Muʾassasat Āl al-Bayt li-Iḥyāʾ al-Turāth, 1416 AH.
  • Al-Imām al-Khumaynī, Sayyid Rūḥ Allāh, Taḥrīr al-wasīla, Qom, Muʾassasa-yi Maṭbūʿāt-i Dār al-ʿIlm, 1st ed., n.d.
  • Al-Najafī, Ḥasan b. Jaʿfar (Kāshif al-Ghiṭāʾ), Anwār al-faqāha: kitāb al-ṣalāt, Najaf, Muʾassasat Kāshif al-Ghiṭāʾ, 1st ed., 1422 AH.
  • Al-Najafī, Muḥammad Ḥasan, Jawāhir al-kalām, correction: ʿAbbās Qūchānī and ʿAlī Ākhūndī, Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 7th ed., 1404 AH.
  • Al-Shaykh al-Ṣadūq, Man lā yaḥḍuruhu al-faqīh, correction: ʿAlī Akbar Ghaffārī, Qom, Daftar-i Intishārāt-i Islāmī, 2nd ed., 1413 AH.
  • Al-Yazdī, Sayyid Kāẓim Ṭabāṭabāʾī, Al-ʿUrwa al-wuthqā, Beirut, Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, 2nd ed., 1409 AH.
  • Banī Hāshimī Khumaynī, Muḥammad Ḥasan, Tawḍīḥ al-masāʾil-i marājiʿ: muṭābiq bā fatwā-yi sīzdah nafar az marājiʿ-i muʿaẓẓam-i taqlīd, Qom, Daftar-i Intishārāt-i Islāmī, 1389 Sh.
  • "Namāz khāndan muqābil-i āyina", Pāygāh-i iṭṭilāʿ-rasānī-yi daftar-i Āyatullāh Makārim Shīrāzī, Date of insertion: n.d., Date of access: 17 Dey 1401 Sh.
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