Is salah fine, if you're praying and someone switched on the TV?
Could you break salah if you're for example in second rakah of asr salah to change the room or to tell the person who's watching the TV?
Not in all conditions one is allowed to break salah right, so in that situation is it allowed?
Although the answer would have been answered in a much better manner, you still get the gist of the reply. Personally would've given a different response, but I'm not qualified to do so.
Please note, there are further questions in the answer with further answers
When the tv is off. Do u need to cover it in order to read Namaz?
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If it's in the direction of qibla and you have to do sajda towards it, then you should cover it. If in other direction, you would be ok to leave it uncovered.
The important thing is waswasa. You should not get thoughts of what you had been watching on it, while you are trying to focus on your salah.
Responses to Q821: Do we have to cover TV when praying salah?
Salams mufti sb
What if a person leaves the t.v on during salah will that invalidate the salah due to the pictures? Not the person praying salah but somebody else watching? Jzklh
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Walaikumussalam
In that case, the Salah will be makrooh. Most karahiyyat (dislikeness) will be if the tv is in front of the musalli.
If the tv is on how would you concentrate? So we have to be careful.
Ruling on praying in a room in which there are images
Why is it not permissable for a Muslim to make Salat in a room the has symbols of Idolatry on the walls(Christmas wreaths, etc)?.
Praise be to Allaah.
Firstly:
The scholars are unanimously agreed that it is not allowed to pray in a place in which there are images of animate beings. In fact some of them were of the view that doing so is haraam, although the view of the majority is that it is makrooh.
Imam al-Nawawi (may Allah have mercy on him) said:
As for fabric on which there are images or crossed lines or anything that distracts the worshipper, it is makrooh to pray in it, facing towards it or on it.
End quote from al-Majmoo', 3/185
Shaykh al-Islam Ibn Tayimiyah (may Allah have mercy on him) said:
The correct view, which was narrated from 'Umar ibn al-Khattaab and others, and is mentioned in reports from Ahmad and others, is that if there are images in it (the church), he should not pray there, because the angels do not enter the room in which there are images, and because the Prophet (blessings and peace of Allah be upon him) did not enter the Ka'bah until the images that were in it had been erased. This is what 'Umar said: We would not enter their churches if there were images in them.
End quote from Majmoo' al-Fataawa, 22/162
Al-Bahooti al-Hanbali (may Allah have mercy on him) said:
It is makrooh to pray facing towards a set-up image, as was stated, because it is similar to the kuffaar's prostrating to them (images). ... In al-Fusool it says: It is makrooh to pray facing a wall on which there are pictures and images, because that is similar to the worship of idols and statues.
End quote from Kashshaaf al-Qinaa', 1/370
The scholars of the Standing Committee said:
Praying in a place in which there is an image in front of the ones who are praying is resembling the worshippers of idols, and there are many hadeeths which indicate that it is forbidden to resemble the enemies of Allah and that we are enjoined to differ from them. It should also be noted that putting pictures of animate beings on walls is something that is not permissible; rather it is something that leads to exaggeration and shirk, especially if they are images of people who are venerated.
End quote from Fataawa al-Lajnah al-Daa'imah, 6/250-251.
'Abd al-'Azeez ibn Baaz, 'Abd al-Razzaaq 'Afeefi, 'Abd-Allah ibn Ghadyaan, 'Abd-Allah ibn Qa'ood
The later Hanafi and Shaafa'i scholars - unlike the Hanbalis - were so strict that they even forbade praying in a place in which there are any images, even if they are behind the one who is praying or placed on the ground so that he cannot see them.
Al-Shibramalsi al-Shaafa'i said:
It is makrooh to pray in a garment on which there is an image, or on a cloth on which there is an image, even if one is blind or it is dark, or the image is behind his back or placed face downwards on the ground so that he cannot see it when he prays on it (the cloth). This is clear, so as to keep away from the image which is forbidden.
End quote from Haashiyat Nihaayat al-Muhtaaj, 2/14
Secondly:
From the comments quoted above we may find out and understand the wisdom behind not allowing prayer in a place in which there are images and statues. These reasons are:
-1-
The angels do not enter a room where there is an image. It was narrated from Abu Talhah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: "The angels do not enter a room in which there is a dog or an image."
Narrated by al-Bukhaari, 3225; Muslim, 2106.
The worshipper is asking Allah to send down mercy and increase blessings; how could you ask for that in a place where the angels of mercy will not enter?
-2-
Avoiding any resemblance to those who worship idols and statues, namely the idolaters, or even the Christians, who fill their churches with images of Christ and his mother Mary (peace be upon them) on the basis of falsehood. Avoiding any imitations of the non-Muslims is one of the important teachings of sharee'ah, so as to prevent the identity of the Muslims from being assimilated and lost, and so as to preserve its bright light which shines forth among the nations.
It was narrated from 'Aa'ishah that Umm Habeebah and Umm Salamah mentioned a church that they had seen in Abyssinia in which there were images, to the Messenger of Allaah (blessings and peace of Allah be upon him). The Messenger of Allaah (blessings and peace of Allah be upon him) said: "Those people, if there was a righteous man among them and he died, they would build a place of worship over his grave and put those images in it. They will be the most evil of mankind before Allaah on the Day of Resurrection."
Narrated by al-Bukhaari, 427; Muslim, 528
-3-
Avoiding that which may distract the worshipper. If an image is in front of one who is praying, it may distract him and cause his mind to wander, when the Muslim should seek to attain the highest degree of focus and humility when standing before Allah, may He be exalted, in his prayer.
It was narrated that Anas (may Allah be pleased with him) said: 'Aa'ishah had a patterned curtain with which she covered the side of her house. The Prophet (blessings and peace of Allah be upon him) said: "Take this patterned curtain of yours away from us because its images kept distracting me in my prayer."
Narrated by al-Bukhaari, 374, in Bab Kiraahiyyat al-salaah fil tasaaweer.
If one commenced his salāh with the wrong intention, he cannot change his intention during the salāh. He will have to recommence the salāh with a new intention and repeat the takbīr tahrīmah.[i]
Likewise, if one has an intention which is different to that of the imām, then his following of the imām will not be correct. He will have to recommence his salāh with an intention which is identical to that of the imām to be part of the imām. For example, if the imām was performing Dhuhr, and the person following made the intention of performing Asr, his following will not be correct. He will have to make the intention of performing Dhuhr and re-do the takbīr tahrīmah.[ii]
The method of breaking the salāh is by performing one salām to the right.[iii] The fuqahā mention that the demands of breaking one's salāh will depend on the strength of the cause for breaking it.
It will be:
1) Harām (impermissible) if one breaks his salāh without any reason.
2) Mubāh (permissible) if you fear your wealth is at stake.
3) Mustahab (preferable) to break the salāh to join the jamā'ah.
4) Wajib (mandatory) to break one's salāh when somebody's life is at risk.[iv]
If a person goes into prostration (sajdah) instead of rukū', he must get up from the sajdah and perform the rukū'. Thereafter, he should perform the sajdahs again he got up from. At the end of the salāh, he will have to perform sajdah sahw as he delayed his rukū' from its original position.[v]
فيجب ( بتقديم ركن نحو أن يركع قبل أن يقرأ ويسجد قبل أن يركع ) هذا التمثيل من صاحب الذخيرة غير واقع في محله لأن الركوع بعد القراءة والسجود قبل الركوع غير معتد به حتى يفترض إعادة الركوع بعد القراءة وإعادة السجود بعد الركوع وإذا لم يقع معتدا به لا يكون فيه تقديم ركن نعم إذا فعل ذلك يجب سجود السهو لتأخير ركن بسبب الزيادة التي زادها فليتأمل (ص 457 سهيل اكيدمي لاهور)
IT IS PERMISSIBLE TO BREAK ONE'S NAMAAZ IN THE FOLLOWING CASES:
1. When there is an URGE to PASS URINE or STOOL.
2. When a SNAKE, SCORPION or some other HARMFUL CREATURE or ANIMAL makes it's APPEARANCE.
3. When one FEARS that a TRAIN on which one is to TRAVEL would DEPART and thus cause GREAT INCONVENIENCE.
4. When one FEARS that a THIEF would away with his SHOES or any c PROPERTY.
It is WAJIB to BREAK one's NAMAAZ in order to ANSWER a PARENT or a GRANDPARENT who has CALLED out in DISTRESS. Nevertheless, it is NOT NECESSARY when someone is AROUND to ASSIST.
It is FARZ to BREAK one's Namaaz when it FEARED that a BLIND PERSON would FALL in a PIT or a WELL if he is NOT STOPPED. It is FARZ to BREAK one's Namaaz when some person, has caught on FIRE and requires ASSISTANCE.
This cannot be undone and I am sure it will be greatly appreciated.
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