Muwālāt (succession), (Arabic: الموالاة) is a term in jurisprudence meaning "not to make a long pause between the acts of one task". Observing muwalat in wudu' and prayer is among requirements for their correctness, but it is not obligatory in sequential ghusl.

Furu' al-Din

Prayer
Wajib: Daily PrayersEssentials of PrayerFriday PrayerEid PrayerAl-Ayat PrayerFuneral PrayerIstijari Prayer

Mustahab: Night PrayerGhufayla PrayerJa'far al-Tayyar Prayer


Other types of worship
FastingKhumsZakatHajjJihadEnjoining the goodForbidding the evilTawalliTabarri


Rulings on Tahara
Wudu'GhuslTayammumNajisMutahhiratTadhkiyaDhabh


Civil Law
WikalaWasiyyaDimanKifalaIrth


Family Law
MarriageTemporary marriagePolygamyDivorceMahrBreastfeedingIntercourseSexual gratificationAdopted childFormula for marriage


Criminal Law
JudgmentDiyatHududQisasTa'zirHoarding


Economic Laws
Bay'IjaraQardRibaMajhul al-MalikShari'a payments


Other Laws
HijabSadaqaNadhrTaqlidFoods and drinksWaqf


See also
FiqhRulings of Shari'aManual of Islamic lawPubertyWajibHaramMustahabMubahMakruh

Some jurists have considered it obligatory to observe muwalat between the elements of a religious formula of contracts.

Meaning

Muwalat is derived from the root of "wa-la-ya" (وَلَیَ) meaning "adherence between two things".[1] In jurisprudential terminology, "muwalat" is doing acts of a task successively and without an unusual pause or in another statement it means that each action must be performed one after the other, without interruption between the actions.[2]

Cases of Obligation

Observing muwalat in some acts of worship such as wudu' and prayer is among requirements for their correctness.

Prayer

Elements of payer such as recitation, ruku' and prostration, etc. should be performed successively, without any unusual pause between them. Making a long pause between them in a way that people do not consider it prayer anymore invalidates the prayer,[3] even if it happens unintentionally or inadvertently.

Prolonging ruku' or prostration or reciting long suras does not harm muwalat.[4]

Wudu'

Observing muwalat in the acts of wudu' is among the requirements of its correctness meaning that the person should not make such a long pause that in normal weather, previous parts of wudu' become dry.[5] Thus, if due to hot weather or wind, previous parts of wudu' become dry, muwalat is not harmed.

Adhan and Iqamah

Based on the fatwa of the majority of Shi'a jurists, adhan and iqamah are recommended, but the requirement for their correctness is observing muwalat between their phrases,[6] meaning that every phrase should be said immediately after another and the pause between them should not be unusually long.

Muwalat in Ghusl

Ghusl can be performed in two methods, sequential and by immersion.

In sequential ghusl that first the head and neck and then the right side of the body and then the lift side are washed, observing muwalat is not a condition, meaning that a person can make pauses between washing different parts of the body.[7] But, in ghusl by immersion in which the body is immersed into water at once, observing muwalat is a condition for correctness of ghusl.

Muwalat in Religious Contracts

Religious contracts such as selling, buying and marriage have two parts of offer and acceptance, meaning that expressing consent by each party is required to be performed using a certain formula for binding these contracts. Some jurists consider muwalat between these parts obligatory.[8]

Notes

  1. Ibn Manẓūr, Lisān al-ʿArab, vol. 15, p. 412, under the word "Wali".
  2. Baṣmajī, Muʿjam muṣṭalaḥāt al-fāz al-fiqh al-Islāmī, p. 556.
  3. Kāshif al-Ghitāʾ, Suʾāl wa jawāb, p. 76; Banīhāshimī Khomeinī, Tawḍīḥ al-masāʾil-i marajiʿ, vol. 1, p. 602, issue 1114.
  4. Banīhāshimī Khomeinī, Tawḍīḥ al-masāʾil-i marajiʿ, vol. 1, p. 603, issue 1116.
  5. Banīhāshimī Khomeinī, Tawḍīḥ al-masāʾil-i marajiʿ, vol. 1, p. 173, issue 283-284.
  6. Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, vol. 2, p. 425.
  7. Fayḍ al-Kāshānī, Muʿtaṣam al-shīʿa fī aḥkām al-sharīʿa, vol. 1, p. 423.
  8. Sheikh Anṣārī, Kitāb Makāsib wa al-bayʿ wa al-khiyārāt, vol. 3, p. 157-161.

References

  • Baṣmajī, Sāʾir. Muʿjam muṣṭalaḥāt al-fāz al-fiqh al-Islāmī. Damascus: Ṣafaḥāt li-Dirasāt al-Nashr, 2009.
  • Banīhāshimī Khomeinī, Sayyid Muḥammad Ḥasan. Tawḍīḥ al-masāʾil-i marajiʿ. Tehran: Daftar-i Intishārāt-i Islāmī affiliated to Jāmiʿa-yi Mudarrisīn-i Ḥawza-yi ʿIlmīyya-yi Qom, 1383 Sh.
  • Fayḍ al-Kāshānī, Mullā Muḥsin. Muʿtaṣam al-shīʿa fī aḥkām al-sharīʿa. Tehran: Madrasa Ālī Shahīd Muṭaharī, 1429 AH.
  • Ḥakīm, Muḥsin. Mustamsak al-ʿUrwat al-wuthqā. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, [n.d].
  • Ibn Manẓūr, Muḥammad b. Mukarram. Lisān al-ʿArab. Edited by Aḥmad Fāris. Beirut: Dār al-Fikr li-Ṭibāʿa, 1414 AH.
  • Kāshif al-Ghitāʾ, Muḥammad Ḥusayn. Suʾāl wa jawāb. Muʾassisa Kāshif al-Ghitāʾ, [n.d].
  • Mishkinī, ʿAlī. Muṣṭalaḥāt al-fiqh. Qom: Dār al-Ḥadīth, 1428 AH.
  • Sheikh Anṣārī, Murtaḍā b. Muḥammad Amīn. Kitāb Makāsib wa al-bayʿ wa al-khiyārāt. Qom: Kungira-yi Jahānī Buzurgdāsht-i Sheikh Aʿzam Anṣārī, 1415 AH.
  • Yazdī, Sayyid Muḥammad Kāẓim al-. Al-ʿUrwat al-wuthqā. Qom: Muʾassisat al-Nashr al-Islāmī, 1419 AH.