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Question:

Can a mother carry a child on Salah? There is a Hadith that suggests that the Prophet carried a child in Salah [Question Posted as Received]

The Fatwa

In the Name of Allah, the Most Gracious, the Most Merciful

The Answer

It is permissible for a parent to hold their child during Salah if there is a pressing need to do so. It is disliked (Makruh) if there is no need. Further, this should be done with one arm and not two.

The Fiqh of the Answer

The underlying factor which can invalidate Salah here is excessive actions foreign to Salah, known as al-Amal al-Kathir in Fiqh nomenclature. The Fuqaha’ have presented various explanations and definitions of al-Amal al-Kathir, such as:

  1. The onlooker is of the perception that you are not in Salah.
  2. Doing any action that requires two hands generally even if it is done with one hand, such as wearing an ‘amamah or tying one’s lower garment.
  3. Three consecutive movements foreign to Salah, such as chewing something continuously three times.
  4. To perform any action that is not part of Salah, and is done purposefully out of Salah, such as breastfeeding.
  5. Anything which the person performing Salah deems to be al-Amal al-Kathir[i].

The Rajih and preponderant position is the first explanation. Al-Muhit declares this view as Ahsan (most appropriate), al-Sadr al-Shahid (d.536 AH) labels this view as Sawab (correct). In Fatawa Qadhi khan and Khulasat al-Fatawa, this position is described as Ikhtiyar al-‘Amma (the view selected by most Mashayikh). Al-Kasani (d. 587 AH) has expressed Tashih (affirming the soundness) of this view, which was corroborated by al-Zayla’i (d.743 AH) and al-Walwalijiyy (d. 540 AH).

The action of picking up an infant with one hand can be excused at the time of need as an onlooker would know that the person is in Salah, or still question whether they are in Salah or not, as such, this would not invalidate Salah according to the Rajih view.

Imam al-Kasani (d. 587 AH) expounds on the Rajih view further, giving examples, such as untwisting one’s hair or using hair oil while performing salah [ii]. These illustrations are telling because they require the person offering Salah to participate in these activities giving an impression that they are not performing Salah, and as such would invalidate the Salah.[iii]

In regard to picking up an infant specifically, Imam al-Kasani discusses the Prophetic incident wherein the Prophet (salallahu ‘alayhi wasallam) would perform Salah, whilst his granddaughter would climb onto his shoulders. He would lay her down as he would go into Ruku’, and thereafter lift her up once again when he would rise. This incident has been narrated in Abu Dawud with mention of his dear granddaughter Umamah bin Zaynab (radiallahu anhuma), and a similar occurrence has been narrated in Sahih al-Bukhari, with regards to Umamah bint Abi al-As (Radiallahu anhuma).

The Ta’lil of this action according to Imam al-Kasani is that the Prophet (salallahu alayhi wasallam) was either teaching and showing the permissibility of this action, or, that this action is acceptable as there was a need and necessity. He reasons that the Prophet (salallahu ‘alayhi wasallam) had to take care of her, as there was nobody else around. We understand that taking care of infants is a continuous Hājah and also a Shari’ah requirement for parents and guardians. This Hājah is active and alive even during Salah. The Shari’ah allows minimal actions during Salah to fulfil this Hājah.[iv]

The Rationale

Children in their early years require a lot of support, care, and attention. Even a brief period of neglect might make a child more susceptible to harm and be exposed to great risk. Salah is something that takes place five times a day, and an upright believer will potentially be performing more voluntary prayers at home. If lifting a child and tending to a child who is at risk of wandering off, or crying, or simply needing to be embraced would be nullifiers of Salah, it would discourage and limit the opportunities to be in communion with Almighty Allah.

Further, Shari’ah does not teach us to be unmindful of our surroundings when performing prayer. Hence, there is permission to protect oneself from a venomous snake whilst in Salah, and to save a blind person who will potentially fall into a pit and get harmed. There is no harm to Almighty Allah by performing these actions, failing to look after those around you will result in people being harmed. Almighty Allah is merciful with His servants and this allowance is also a manifestation of His mercy. In addition, the permission to lift infants in Salah is a means of encouraging the young towards Salah, where they get to take part with the parent in Salah.

And Almighty Allah Alone Knows Best

Maulana Mohammed Ubaydah Badat
Trainee Mufti

Reviewed and approved by
Mufti Faraz Adam
Darul Iftaa Muadh ibn Jabal
www.fatwa-centre.com | www.darulfiqh.com 

DISCLAIMER:

The views and opinions expressed in this answer belong only to the author and do not in any way represent or reflect the views of any institutions to which he may be affiliated.

Arguments and ideas propounded in this answer are based on the juristic interpretations and reasoning of the author. Given that contemporary issues and interpretations of contemporary issues are subjective in nature, another Mufti may reach different conclusions to the one expressed by the author. Whilst every effort has been taken to ensure total accuracy and soundness from a Shari’ah perspective, the author is open to any correction or juristic guidance. On the event of any juristic shortcomings, the author will retract any or all of the conclusions expressed within this answer.

The Shari’ah ruling given herein is based specifically on the scenario in question.  The author bears no responsibility towards any party that acts or does not act on this answer and is exempted from any and all forms of loss or damage.  This answer may not be used as evidence in any court of law without prior written consent from the author.  Consideration is only given and is restricted to the specific links provided, the author does not endorse nor approve of any other content the website may contain.

[i]  القَوْلُ الثّانِي أنَّ ما يُعْمَلُ عادَةً بِاليَدَيْنِ كَثِيرٌ وإنْ عُمِلَ بِواحِدَةٍ كالتَّعْمِيمِ وشَدِّ السَّراوِيلِ وما عُمِلَ بِواحِدَةٍ قَلِيلٌ وإنْ عُمِلَ بِهِما كَحَلِّ السَّراوِيلِ ولُبْسِ القَلَنْسُوَةِ ونَزْعِها إلّا إذا تَكَرَّرَ ثَلاثًا مُتَوالِيَةً وضَعَّفَهُ فِي البَحْرِ بِأنَّهُ قاصِرٌ عَنْ إفادَةِ ما لا يُعْمَلُ بِاليَدِ كالمَضْغِ والتَّقْبِيلِ. الثّالِثُ الحَرَكاتُ الثَّلاثُ المُتَوالِيَةُ كَثِيرٌ وإلّا فَقَلِيلٌ
الرّابِعُ ما يَكُونُ مَقْصُودًا لِلْفاعِلِ بِأنْ يُفْرِدَ لَهُ مَجْلِسًا عَلى حِدَةٍ. قالَ فِي التَّتارْخانِيَّة: وهَذا القائِلُ: يَسْتَدِلُّ بِامْرَأةٍ صَلَّتْ فَلَمَسَها زَوْجُها أوْ قَبَّلَها بِشَهْوَةٍ أوْ مَصّ صَبِيٌّ ثَدْيَها وخَرَجَ اللَّبَنُ: تَفْسُدُ صَلاتُها.
الخامِسُ التَّفْوِيضُ إلى رَأْيِ المُصَلِّي، فَإنْ اسْتَكْثَرَهُ فَكَثِيرٌ وإلّا فَقَلِيلٌ قالَ القُهُسْتانِيُّ: وهُوَ شامِلٌ لِلْكُلِّ وأقْرَبُ إلى قَوْلِ أبِي حَنِيفَةَ، فَإنَّهُ لَمْ يُقَدَّرْ فِي مِثْلِهِ بَلْ يُفَوَّضْ إلى رَأْيِ المُبْتَلى. اهـ. قالَ فِي شَرْحِ المُنْيَةِ: ولَكِنَّهُ غَيْرُ مَضْبُوطٍ، وتَفْوِيضُ مِثْلِهِ إلى رَأْيِ العَوّامِ مِمّا لا يَنْبَغِي، وأكْثَرُ الفُرُوعِ أوْ جَمِيعُها مُفَرَّعٌ عَلى الأوْلَيْنَ. والظّاهِرُ أنَّ ثانِيَهُما لَيْسَ خارِجًا عَنْ الأوَّلِ، لِأنَّ ما يُقامُ بِاليَدَيْنِ عادَةً يَغْلِبُ ظَنُّ النّاظِرِ أنَّهُ لَيْسَ فِي الصَّلاةِ، وكَذا قَوْلُ مَن اعْتَبَرَ التَّكْرارَ ثَلاثًا مُتَوالِيَةً فَإنَّهُ يَغْلِبُ الظَّنُّ بِذَلِكَ، فَلِذا اخْتارَهُ جُمْهُورُ المَشايِخِ. اهـ. (حاشية ابن عابدين ج 1 ص 624-625 ط سعيد)

[ii] ، فَأَمَّا حَمْلُ الصَّبِيِّ بِدُونِ الْإِرْضَاعِ فَلَا يُوجِبُ فَسَادَ الصَّلَاةِ لِمَا رُوِيَ أَنَّ النَّبِيَّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – «كَانَ يُصَلِّي فِي بَيْتِهِ وَقَدْ حَمَلَ أُمَامَةَ بِنْتَ أَبِي الْعَاصِ عَلَى عَاتِقِهِ فَكَانَ إذَا سَجَدَ وَضَعَهَا وَإِذَا قَامَ رَفَعَهَا» ثُمَّ هَذَا الصَّنِيعُ لَمْ يُكْرَهْ مِنْهُ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -؛ لِأَنَّهُ كَانَ مُحْتَاجًا إلَى ذَلِكَ لِعَدَمِ مَنْ يَحْفَظُهَا أَوْ لِبَيَانِهِ الشَّرْعَ بِالْفِعْلِ إنَّ هَذَا غَيْرُ مُوجِبٍ فَسَادَ الصَّلَاةِ، وَمِثْلُ هَذَا فِي زَمَانِنَا أَيْضًا لَا يُكْرَهُ لِوَاحِدٍ مِنَّا لَوْ فَعَلَ ذَلِكَ عِنْدَ الْحَاجَةِ أَمَّا بِدُونِ الْحَاجَةِ فَمَكْرُوهٌ.

 (بدائع الصنائع ج ص242 ط دار الكتب ألعلمية)

[iii] لِمَا رُوِيَ أَنَّ النَّبِيَّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – كَانَ يُصَلِّي فِي بَيْتِهِ وَقَدْ حَمَلَ أُمَامَةَ بِنْتَ أَبِي الْعَاصِ عَلَى عَاتِقِهِ فَكَانَ إذَا سَجَدَ وَضَعَهَا وَإِذَا قَامَ رَفَعَهَا، ثُمَّ هَذَا الصَّنِيعُ لَمْ يُكْرَهْ مِنْهُ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -؛ لِأَنَّهُ كَانَ مُحْتَاجًا إلَى ذَلِكَ لِعَدَمِ مَنْ يَحْفَظُهَا أَوْ لِبَيَانِهِ الشَّرْعَ بِالْفِعْلِ أَنْ هَذَا غَيْرُ مُوجِبٍ فَسَادَ الصَّلَاةِ وَمِثْلُ هَذَا نَصًّا فِي زَمَانِنَا لَا يُكْرَهُ لِوَاحِدٍ مِنَّا لَوْ فَعَلَ عِنْدَ الْحَاجَةِ أَمَّا بِدُونِ الْحَاجَةِ فَيُكْرَهُ.

 (بحر الرائق ج 2ص165 ط دار الكتب ألعلمية)

[iv] (قوله ولا لإصلاحها) خرج به الوضوء والمشى لسبق الحدث فإنهما لا يفسدانها ط . قلت : وينبغي أن يزاد ولا فعل لعذر احترازا عن قتل الحية أو العقرب بعمل كثير على أحد القولين كما يأتى ، إلا أن يقال إنه لاصلاحها لأن تركه قد يؤدى إلى إفسادها تأمل ( قوله وفيه أقوال خمسة أصحها ما لا يشك الخ ) صححه في البدائع ، وتابعه الزيلعي والولوالجي : وفى المحيط أنه الأحسن : وقال الصدر الشهيد : إنه الصواب : وفى الخانية والخلاصة : إنه اختيار العامة

(حاشية ابن عابدين ج ١ ص ٦٢٤ ط م سعيد)

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