Where should one praying on a chair place his chair ?

Question:

How should a person offering Salah on a chair place his chair on the line?

Answer:

بسم الله الرحمن الرحيم

On the onset, it must be understood that a person is only allowed to offer Salah on a chair in the condition that he is not able to sit on the ground and make Sajdah (i.e. place his forehead on the ground). Moreover, sitting in the Tashahud position is not a contingent to perform Sajdah. Thus, if a person is able to perform Sajdah comfortably, in any sitting position, other than the Tashahud position, he is obliged to do so and is not permitted to offer Salah seated on a chair.

The straightening of the lines is indeed an emphasized practice of the Holy Prophet ﷺ and is regarded as part of establishing and perfecting the Salah. Generally, the straightening of the lines are achieved by the heels of the Worshipers all being in the same line.[1] However, as for those who offer Salah sitting, for them the straightening of the lines would be achieved by placing his posterior (buttocks) in line. [2]Therefore, if a person is offering Salah seated on a chair he should place the two back legs of the chair on the line.

Those performing Salah on a chair do not need to stand, rather it is better for them to sit.[3] If however a person stands and makes Isharah (gesture) for Sajdah seated on the chair then his posterior should be in line and not his heels. The reason being is that, for such a person, Qiyaam (standing) is not obligatory upon him and thus the ruling of a person sitting will also be applicable to him. Furthermore, if he places his heels on the line it would mean that the back legs of the chair would protrude disrupting the continuity of the row behind creating a gap which is incorrect.

And Allah Ta’āla Knows Best

Mufti Kaleem Muhammad

Darul Iftaa, Jaamia Madinatul Uloom

Trinidad, West Indies

www.fatwa-tt.com /www.jaamia.net

 

 

 

[1] الموسوعة الفقهية الكويتية (6/ 21)

 يشترط لصحة الاقتداء ألا يتقدم المقتدي إمامه في الموقف عند جمهور الفقهاء: (الحنفية والشافعية والحنابلة)

والاعتبار في التقدم وعدمه للقائم بالعقب، وهو مؤخر القدم لا الكعب، فلو تساويا في العقب وتقدمت أصابع المأموم لطول قدمه لم يضر. وكذلك إذا كان المأموم طويلا وسجد قدام الإمام، إذا لم تكن عقبه مقدمة على الإمام حالة القيام، صحت الصلاة، أما لو تقدمت عقبه وتأخرت أصابعه فيضر، لأنه يستلزم تقدم المنكب

[2] الموسوعة الفقهية الكويتية (6/ 21)

والعبرة في التقدم بالألية للقاعدين، وبالجنب للمضطجعين

[3] الدر المختار وحاشية ابن عابدين (رد المحتار) (2/ 97)

(قوله بل تعذر السجود كاف) نقله في البحر عن البدائع وغيرها. وفي الذخيرة: رجل بحلقه خراج إن سجد سال وهو قادر على الركوع والقيام والقراءة يصلي قاعدا يومئ؛ ولو صلى قائما بركوع وقعد وأومأ بالسجود أجزأه، والأول أفضل

الدر المختار وحاشية ابن عابدين (رد المحتار) (1/ 445)

(قوله ندب إيماؤه قاعدا) أي لقربه من السجود، وجاز إيماؤه قائما كما في البحر. وأوجب الثاني زفر والأئمة الثلاثة لأن القيام ركن فلا يترك مع القدرة عليه