Bahare Shariat 3 by Sadrush Sharia

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Bahaare

Shariat Volume 3-4

Compiled ByQadi Sadrush Shariah Hazrat Allama Maulana Mufti

Mohammed Amjad Ali Aazmi Razvi

Translated into English through the Blessings of

Ghaus-ul-Waqt Huzoor Mufti-e-Azam Hind

By a humble servant of Allah

Muhammad Afthab Cassim al-Qaadiri Razvi Noori

Published

For Free DistributionBy : IMAM MUSTAFA RAZA RESEARCH CENTRE

OVERPORT, DURBAN, SOUTH AFRICA



Vol.3 pg.2

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All Rights ReservedNo part of this publication may be produced, stored in a retrieval system or

transmitted in any form or by any means, electronic, mechanical photocopying orotherwise without the prior permission of the Copyright wner.

!econd "dition : 1### copies

$slamic %ate : &uharram 1'3(

"nglish %ate : November 2#13

)uthor: *adi !adrush !hariah al+*aadiriranslator: &uhammad )fthab Cassim al+ *aadiri

$!-N /0+#+0/#1##+1+0

he ublishers

$mam &ustafa aa esearch Centre

.. -o4 /#1'#, verport, '#5/ %urban, !outh )frica

ffices

20 Clayton oad, verport, %urban

el67a4: #31 2#01#'(

"mail: noori8noori.org

9ebsite: www.noori.org

Contribute towards a noble course: 7or those brothers and sisters who wish tocontribute towards our humble efforts, our -aning %etails are as follows:

Name : $mam &ustafa aa esearch Centre

-an : Nedban

)cc No : 2#3'#''5#5

-ranch : !ydenham

Code : 1#3'#

!ponsor the rinting of a -oo for "saal+"+!awaab

Contact us if you wish to sponsor the printing of a boo for the "saale !awaab of the

marhooms in your family. !ponsor the printing of a boo and send the sawaab to

your marhoom family members. his is !awaab+e+;aariyah and a means of educating

the <mmat. =nowledge is ower>



Vol.3 pg.3

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Dua by JanasheenHuzoor Mufti-e-Azam

Huzoor Taajush Shariah,Rahbar-e-Tareeqat Ash Shaykh

Mufti Mohammed Akhtar Raza Khan

Qaadiri Azhari Qibla

رحي ل ا نم ح ر ل ا هللا ا س

Choicest and Countless -lessings upon our -eloved rophet

and ?is ?oly ffspring and Companions

$ have been told that &aulana )fthab *asim has translated

some volumes of @-ahaar+e+!hariatA, the great wor of the

great scholar !adrush !hariah, &aulana )llama )mBadi )li

*aadiri aavi )aami.

&ay )llah accept this wor and give him reward for his efforts.

&ohammed )htar aa *aadiri

2th !habaan )l &oaam 1'31 ?iBri D&adina ayyabaE



Vol.3 pg.'

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Dua by Mumtazul Fuqaha Janasaheen

Huzoor Sadrush Shariah, HuzoorMuhadith-e-Kabeer Allama Mufti Zia-ul-Mustafa Qaadiri Amjadi Qibla


ع و ي ن ع ةو ل ص ل ا و يل و ل هللا مد ح ل ا ب ا د ا ب ب د ا ت م ل ا باح او لا ! ا" ا

he =itaab before me, F-ahaar+e+!hariat is an e4ceptionally

beautiful "nglish translation. he boo consists of a vast

number of !hariah ulings, to solve the issues and needs ofpeople which present themselves in their daily lives. he one

who practices and acts upon the ulings and Gaws mentioned

in this boo will be able to fulfil his necessary reHuirements

and is also able to guard himself in an $slamic mould, it is this

which is the true obBective in life.

?arat &aulana )fthab Cassim !aaheb deserves to be

commended, for the sentiment in his heart to inculcate true

$slamic teachings amongst the "nglish speaing &uslims and

by doing soI he has fulfilled the debt Ji.e. the obligationK of the

<lama. J$ pray thatK )llah grants his efforts the acceptance and

gratitude that it deserves, granting him a generous reward

J)ameenK. &aulana has compassion and sensitivity in his

heart in regards to eeping the &uslim Community established

and steadfast. $t is for this reason that he is always absorbed in



Vol.3 pg.(

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writing and compiling %eeni boos and engrossed in the

translation and compilation of numerous reliable =itaabs, suchas F=an ul $maan and -ahaar+e+!hariat which he has

translated in eloHuent "nglish.

?e has also published the translations of numerous boos in

"nglish, allowing them to reach the homes of the "nglish

speaing populace, causing the waves of $slam to risepassionately within the hearts of thousands of people.

J$ pray thatK )llah grants &aulana superb reward and grants

him countless blessings in all accomplishments in his age and

in his religious affairs, granting him acceptance. J)ameenK

7aHeer Lia+ul+&ustafa *aadiri

1(th amadaan+ul+&ubaara 1'31 ?iBri



Vol.3 pg.5

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Dua by Mujahid-e-Ahl-e-Sunnat,

Hazrat Allama Sayed ShahTurab-ul-Haq Qaadiri Razvi Noori

ي ح ر ل ا

من ح ر ل ا

هللا ا

س

$ was delighted to hear that the very diverse boo F-ahaar+e+!hariat, by

!adrush !hariah -adrut ariHah ?arat )llama ?aeem &uhammad)mBad )li )ami محر ل ا يل ع has been translated into "nglish by ?arat

&aulana )fthab Cassim !aaheb and is about to be published. !ince the

mother tongue of the young 7aadil is "nglish, this translation will

definitely benefit those who read "nglish. "ven though the translator

has already translated other volumes of -ahaar+e+!hariat but because

Volume 15 deals with laws relating to our daily lives and to $slamic

&orals and "tiHuettes that are beneficial to both the e4perts and the

general masses, it was published first. $n translating -ahaar e !hariat,

the translator has fulfilled a great need of the "nglish speaing &uslims,

especially those in !outh )frica and in other countries where "nglish is

spoen. ?arat &aulana &uhammad )fthab Cassim !aaheb, has also

translated many parts of the world renowned =an ul $maan, the world

renowned ranslation of the *uran by )la ?arat $mam )hmed aa=han &uhadith+e+-areilvi محر ل ا يلع .

$t is my earnest %ua that )lmighty )llah accepts these efforts of

&aulana, through the blessing of ?is -eloved rophet rewarding

him abundantly with a blessed reward.

ي ل ست ل ا و

ة و ل ص ل ا

#$%ا

ال

& & ع

و

لي ع

'()ا

*+ ن

,ا

-ب

". م

/ ".

!ayyid !hah urabul ?aH *aadiriAmeer Jamaát-e-Ahl-e-Sunnat, Pakistan, Karachi





Vol.3 pg.0

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Volume 11 -oo of !ales

Volume 12 -oo of Muarantees, ransfer of %ebt, ;udiciary, "vidence

estimonyVolume 13 -oo of Claims, )dmissions

Volume 1' -oo of &uaribat, %eposits, Goans, Mifts, ?iring

Volume 1( -oo of Compulsions, $nhibition, artitions, Cultivation,

!acrificing JLibahK, ?alaal ?araam )nimals, *urbani, )HeeHah,

Volume 15 -oo of &orals "tiHuettes

Volume 1/ -oo of $ntuitions, 9astelands, awns

Volume 10 -oo of ffences, eprisal, -lood money

Volume 1 -oo of -eHuests

Volume 2# -oo of $nheritance

$ssues in -ahaar e !hariat have been e4plained in the light of *uran and

?adith, in a very simple manner, thus maing it beneficial for the general

public and for the professionals alie. )llah bless the custodian of &asla+e+

)la ?arat, the embodiment of nowledge and sincerity, the =halifa of

?uoor aaBush !hariah, our beloved ?arat )llama &aulana &uhammad)fthab Cassim !ahib *aadiri avi Noori, who recognised a very important

necessity of the time and translated the above mentioned -oo into the

"nglish language. $n carrying out this memorable service, he has presented

such an everlasting gift particularly to the &uslims of !outh )frica and to

&uslims the world+over which the &en of =nowledge and $ntellect will be

proud of for centuries to come. his is not my devotion but it is a fact, that

the amount of effort that ?arat &aulana )fthab Cassim, ?ead of $mam

&ustafa aa esearch Centre has put into propagating and publicising the

teachings of &asla+e+)la ?arat through writing, publishing boos in

"nglish and through other endeavours, in such a short period of time, is

itself a uniHue service. his is the result of his unselfish and sincere efforts,

together with the blessings and the %uas of ?uoor aaBush !hariah *ibla

and ?uoor &uhadith+e+=abeer *ibla. $t is my sincere %ua in the Court of)lmighty )llah, that )llah )lmighty blesses ?arat &aulana !ahib *ibla

with long life and good health. )ameen

) !eeer of %uas

Muhammad Qaisar Ali Razvi Misbahi ( =hateeb $mam &asBid+e+=halidK



Vol.3 pg.

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Translator’s Note

رحي ل ا ن رحم& ل ا هللا ا س 0 12 3 0

د 4ا 0 26ن4 2ي 0ا 45و 0ال 7 0 1 & 0 ع 3 8 0 9 :ل&وة 3و 0الس : ' 2ن 0و 0ال ا;44

د 0ال> : 0 0 4 0ح 2 0 0 !2ال ا 7= 0 > 4?ل4 3د ح 2 0

2 0 24ا

& 0 ع 0 و 0 24 ! 0 م ح 0ا 44ا 0 @ 2 2 ا 0 و 44A

)ll raise is to )llah, Cherisher and !ustainer of the 9orlds. %urood and

!alaams upon the Geader of the )mbia and &ursaleen and upon his

Noble 7amily and $llustrious Companions. -ahaar+e+!hariat is the

distinguished masterpiece of the eminent and celebrated =halifa of the

&uBaddid+e+%een+o+&illat )la ?arat )sh !hah $mam )hmed aa =han

*aadiri and the great 7aHih of the era, !adrush !hariah *adi ?aeem

)llama )bul <laa )mBad )li )ami avi . -y the Mrace of )llah and the

&ercy of the ?oly rophet Volumes 3 ' of this masterpiece is in your

hands. $ must than )lmighty )llah through the 9asila of the -elovedasool for affording me the opportunity to translate this distinguished

wor of ?uoor !adrush !hariah . he articles which follow in this boo

will introduce ?uoor !adrush !hariah and -ahaar+e+!hariat to you in

greater detail. )lhamdulillah, $ have been woring on the translation of the

entire -ahaar+e+!hariat for the past few years and this translation is now in

the process of being published. $ sincerely pray that )lmighty )llah blesses

me with the strength to complete this honourable tas, through the 9asilaof Nabi+e+=areem and through the =aram of ?uoor Mhaus+e+)am

and all our &ashaih+e+=iraam. Gie all my other translations, $ have tried

to eep the language and the manner of translation very simple, so that the

readers may find the boo simple to understand, as the aim of translating a

document is so that it is easily understood. eaders will find footnotes on

many pages, which e4plain important terms and other important points

that reHuired further e4planation. )ll verses of the ?oly *uran have alsobeen referenced with the !urah and )yat number. $ have also included in

this boo an introduction to 7iHh and $mam )am )bu ?anifa who is the

$mam of the ?anafis. his will allow us to better appreciate the importance

of acHuiring nowledge of 7iHh. $t must also be noted that all the laws



Vol.3 pg.1#

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mentioned in this boo are in accordance with the ?anafi !chool of 7iHh. $f

there is any shortcoming in this boo, it should be attributed to the

translation and should not be attributed to the eminent author, !adrush!hariah in any way. $ must place on record my special thans and

appreciation to &urshid+e+=aamil ?uoor aaBush !hariah ahbar+e+

ariHat ?arat )llama &ufti &ohammed )htar aa =han *aadiri )hari

*iblaI &umta+ul+7uHaha ?uoor &uhadith+e+=abeer )llama Lia+ul+

&ustafa *aadiri )mBadi *ibla and &uBaahid+e+)hl+e+!unnat, ?arat )llama

!ayed !hah urabul ?aH *aadiri *ibla for their special %uas and words of

encouragement. $ would further lie to than all those who have supported

us morally and financially, in the publishing of this boo. $n doing so, $ must

firstly than my beloved parents ?aBi Cassim M<lam asool and ?aBiya

=hadiBa M<lam asool for their valuable %uas and my wife 7athima Cassim

for her moral support. $ must than all those who assisted with this second

addition and $ would have failed in my duty in doing so if $ do not than

-rother &uhammad uhsar *aadiri )mBadi for the lengthy hours he put into proofread this boo before it went to press. )llah reward him immensely

for his sincere and true efforts. )ameen

$ must also than !hehada+e+aaBush !hariah ?arat )llama )sBad aa

=hanI son in+law of ?uoor aaBush !hariah ?arat )llama &ufti !huaib

aa, !hehada+e+!adrush !hariah )llama &ufti ;amaal &ustafa and my

dear colleague )llama &aulana )rif -araati for their ind support andduas. $ would also lie to than ?arat &aulana urab )li al+*aadiri avi

and ?arat &aulana *aisar )li avi for their continuous support and

encouragementI and to all the other <lama who sent their congratulatory

messages and %uas on the publishing of this boo. &ay )llah through the

blessing of asoolullah reward all those who assisted in any way

possible in maing this publication a success, with a befitting reward.

)ameen

!ag+e+&ufti+e+)am

Muhammad Afthab Cassim al-Qaadiri Razvi Noori

$mam &ustafa aa esearch Centre Jverport, %urban, !outh )fricaK



Vol.3 pg.11

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The Importance of Fiqh & A BriefIntroduction to Imam Azam Abu Hanifa

Compiled from the -oo F$mam )am )bu ?anifa -y &uBaahid+e+)hl+e+

!unnat, ?arat )llama !ayed !hah urab+ul+?aH *aadiri avi Noori

7iHah refers to $slamic ;urisprudence and is the e4planation of the !hariah

in the light of the *uran and !unnah. here are four well+nown schools of

;urisprudence, namelyI ?anafi, !hafii, ?ambali and &alii. 7iHh plays a

very important part in the life of every &uslim. he learned ;urists

J7uHahaK have derived the important rulings of the !hariah based on the

commands of *uran and !unnah. he importance of 7iHh and the

e4cellence in understanding the %een has been mentioned clearly in the

?oly *uran and the ?adith.

Fiqh in the Light of the Qur’an

$ntellect, acumen and understanding are great blessings of )llah. $t is

necessary for a &uslim to be blessed with these if he wishes to understand

the ?oly *uran, he ?adith and the secrets and laws that have been

mentioned therein. )lmighty )llah says

ôāχ Î)’ Î ûš Ï9≡s Œ ; M ≈ t ƒUψ 5 Θö θ s ) Ïj9šχθ è= É) ÷è t ƒ

‘Verily, in it are signs for those ho understand! D!urah 3# Verse 2'E

$n another verse of the ?oly *uran )llah ta aala says

β̈ Î)’ Î ûy 7 Ï9≡s Œ ; M ≈ t ƒUψ 5 Θö θ s ) Ïj9t βρã © 3 x t G t ƒ

‘Verily, in it are signs for those ho deliberate"! D!urah 3#, Verse 21E



Vol.3 pg.12

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)lmighty )llah says

š ù= Ï ?u ρã≅≈ s V øΒF{ $#$ p κ æ 5 Î ô Ø t ΡÄ ¨$ ̈Ζ= Ï9ó Ο ßγ =̄ y è s 9šχρã © 3 x t G t ƒ

‘And #e $resent these e%am$les for the $eo$le, so that they may &ontem$late!

D!urah ( Verse 21E

)llah aaala says

ô‰ s %$ u Ζ ù= ¢Á s ùÏ M ≈ t ƒFψ $# 5 Θö θ s ) Ï9šχθ ßγ s ) ø t ƒ

‘'ndoubtedly, e have e%$lained the signs in detail for those ho understand"!

D!urah 5 Verse 0E

he above mentioned verses of the ?oly *uran mae it very clear that toattain afaHuh fid %een, i.e. proper understanding and appreciation of the

%eenI one has to be blessed with intellect and the capability to understand.

hose who have been blessed with the nowledge of %een and especially

with the nowledge of 7iHh are those who have been bestowed with special

blessings by )llah. he ?oly *uran maes it very clear that those with

nowledge and those who are unaware are not alie. )lmighty )llah says

3 ö≅ è%ö≅ y δ“È θ t G ó¡ o „ t Ï% © ! $#t βθ çΗ s > ôè t ƒt Ï% © ! $#u ρŸt βθ ß! n = ôè t ƒ 3 $ y ! Ρ̄ Î)ã © " x ‹ t G t ƒ(# θ ä9' ρ é&É = ≈ t 7 ø9F{ $#

‘() *eloved+ ay you Are those ho no and those ho no not e.ual/ urely, it

is the ise alone that re&ognize the guidan&e. D!urah 3 Verse E

)lmighty )llah says

# t Βu ρ| N÷ $ ãƒs y ! ò& Ås ø9 $#ô‰ s ) s ùu ’ Î A ρ é&#Z ö ' y z#Z ' ÏW Ÿ( 3 ‘And he, ho has been blessed ith isdom, has surely been blessed ith great

virtue"! D!urah 2 Verse 25E



Vol.3 pg.13

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$t must be noted that the &ufasireen Jcommentators of the *uranK have

mentioned that wherever in the *uran the mention of 9isdom has come, it

refers to the nowledge of 7iHh. he importance of 7iHh, i.e. understandingthe %een is also evident from this verse of the ?oly *uran. )lmighty )llah

says

Ÿö θ n = s ùt x t Ρ # ÏΒÈe≅ ä " s %ö Ïùö !κ ÷ * Ï"Β # x $+ !$ s Û(# θ ßγ %) x t G u , Ïj9’ Î û& #ƒÏe$! $#(# ρ' ‘É‹ - ã, Ï9u ρó Ο ßγ t Βö θ s %#s Œ Î)(#( θ ãè y u ‘ö $κ ö . s 9 Î)

ó Ο

ßγ

¯= y è s 9šχρ

' ‘x ‹

ø! s /

‘And it is not $ossible for all the believers to go out (at on&e+ then hy should a

delegation not &ome forth from every grou$ing, so that they may attain the

understanding of Religion, thereafter returning to their $eo$le, arning them, in the

ho$e that they may remain guarded" D!urah Verse 122E

9hilst e4plaining this verse of the ?oly *uran, !adrul )faadil )llama!ayyid Naeemuddeen &uradabadi يل رحمع ل ا saysI F$t is not necessary for every

person to become an )alim or 7aHih. ?owever, every individual has to

attain sufficient nowledge to be able to differentiate between that which is

lawful, unlawful, to now what 7ard is and what 9aaBib is. o acHuire this

amount of nowledge is 7ard+e+)in upon every &uslim and to acHuire more

nowledge than this is 7ard+e+=ifaayah. $t has been mentioned in the

?adith, that it is 7ard upon every &uslim to acHuire nowledge Jof %eenK.

Dafseer =haainul $rfaanE

The Excellence of a Faqih in the Light of Hadith

<p this point we have mentioned the importance of 7iHh in the light of the

?oly *uran. his has been further e4plained and clarified in the ?adith

!hareef 4 2 ' د7 ال 4 B 3 2 C 7 D 0 E3 F GH2 0 I 44 3هللا ا 2د7

'43 ' 0 " ?arat )meer &uawiyah has reportedن2

that the -eloved asool said F$f )llah wills to bestow someone with

special virtueI ?e maes him a 7aHih of the eligion. D-uhari, &uslim,

&ishaatE



Vol.3 pg.1'

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2ا 3 C 4 D 0 % 0 J4 4 8 0 9ا 2 1 4 Bا26 2 3K ي 0ا<3

4 I 4L :44 Kا 0 -2 4 Bا 2 3K ي 0ا<3

4 I

?arat )bu ?urairah reported that asoolullah saidI Fhose who

were good in the days of ignorance are also good in $slam, if they have

understanding of the %een. 0*uhari, Muslim, Mishaat1

$n this ?adith, asoolullah mentioned that people are bestowed with

being better, on the basis of 7iHh, i.e. on the basis of their understanding of

their %een. his also proves that according to asoolullah , one of thebest Hualities in a person is for him to have nowledge of 7iHh. nce the

?oly rophet made the following %ua for ?arat )bdullah ibn )bbas

*M>اNا !Oم CPع by sayingI 2ن

' 7 4 Bالد 3 2 C 7 D 0 % : 3 C ?لل 0 ا )llah> &ae him a 7aHih of the eligion

0*uhari1

?arat $bn )bbas *M>اNا

!Oم CPع says that asoolullah said

& 0 ع Q د R 0 ا Sد4حا 0 و S24 D 0 %4ا 0 ع 4T2 0 ا 2ن4 " 4Uا 0 V2 ال> :

Fne 7aHih is more superior over shaitaan than a thousand worshippers.

02irmizi, 3bn Ma4ah, Mishaat1

7rom this ?adith it is evident that a single 7aHih J;uristK is more powerful

over shaitaan than a thousand devout worshippers. he reason for this is

that due to the nowledge which )llah has bestowed upon him and due to

his understanding of the %een he is able to recognise and avoid the traps

and the tricery of shaitaan. $n reality, he becomes the one who assist

others to be protected from the tricery and deception of shaitaan. $n $lm+

ul+?adith, there are two things that are fundamental. he first being, theauthenticity of the chain of transmission and its narrationI the second

being its meaning and understanding it. he &uhaditheen of the <mmah

memorised and preserved the words and chain of transmission of the

?adith, whereas the distinguished 7uHaha carried the responsibility of

understanding its true meaning and wisdom. $t should also be noted that



Vol.3 pg.1(

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the distinguished 7uHaha also have complete e4pertise and proficiency in

the subBect of ?adith. ne incident pointing to the importance and

e4cellence of the 7uHaha is as follows: =hateeb -aghdadi mentions that aMroup of &uhaditheen were present when a woman who used to bathe

deceased females came forth and ased a Huestion, FCan a female who is

menstruating give Mhusl to a female who has passed away or notO

$mam Pahya bin &ueen, )bu ?atheema, Luhair bin ?arb and =half bin

!aalim etc. who are regarded amongst distinguished &uhaditheen C مح>ا

were present there. "ach one of them began to loo at the other and none

of them was able to give an answer immediately. )t that moment, $mam

)bu haur يل هللا ع ا Lمح> who with the e4ception of being a &uhadith was also a

&uBtahid and a 7aHih, passed by. he lady approached him and Hueried

regarding the said issue. ?e said, FPes, a female who is menstruating is

permitted to give Mhusl to a deceased female. he reason being that once

asoolullah said to ?arat )isha *M>اNا !O CPع FPour menstruation is not in your hand. $t is also mentioned in the ?adith that whilst in the condition of

?aidh, ?arat )isha *M>اNا !O CPع used to sprinle water in the hair of the

rophet and she would comb a path in his hair. !o, if in such a

condition, water can be poured onto the head of a living person then why

can a deceased not be given MhuslO 9hen the distinguished &uhaditheen

heard this 7atwa of $mam )bu haur Lمح>يل هللا ع ا they began to discuss the chain

of transmission of the ?adith he had mentioned, mentioning who itsnarrators were and how it was narrated. 9hen the woman heard this, she

said F9here were you all this whileO $n other words, she tried to say that if

that were the case, why then did they not give the answer. 02areeh-e-

*aghdad Volume 5 6age 571

Imam Azam Abu Hanifa

)ll that has been mentioned up to this point maes the importance of 7iHh

and the status of the 7uHaha very evident. $t must be noted that amongst

the 7our Mreat $mams of 7iHh, the most superior and blessed status has



Vol.3 pg.15

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been afforded to $mam )bu ?anifa and it is for this reason that even the

greatest $mams in ?istory have referred to him as $mam+e+)am .

he $mam of the !hafii &adhab, ?arat !ayyiduna $mam )sh !hafii

says:

3Wا

: Pل 0 ا SXا 0 ي4 4 B4 2 D 4 E 2ا 0 0 ع2 4 Y 0 ا

0 L 0 E 24 P 0 ح2ن 0

"2 :2 3 Z2 P 0 '3 [ 3 \ ]2 0 2ل :̂ 0 ] 0 [ 0 ' 4 B42

4 !2ل 0 6و 0ا : D 0 E 0 ت 0 '

F)ll the <lama and 7uHaha amongst the people are the descendants of $mam)bu ?anifa in the issue of 7iHh and $mam )bu ?anifa is the distant

ancestor. 9ithout reading and studying his boos neither can anyone

become a big )alim nor can he become a 7aHih.

$mam )bu ?anifa Numan bin haabit was born in =ufa. here is a

difference of opinion amongst the <lama regarding the year of his birth,

some say /# ?iBri and some mention that he was born in the year 0# ?iBri.

!hareh -uhari &ufti &uhammad !hariful ?aH )mBadi يلعمحر ل ا says, F&any

people give preference to his birth being in 0# ?iBri but many of the

&uhaHiHeen have given preference to /# ?iBri. )ccording to this humble

servant J!hareh -uhariK, /# ?iBri is the correct date. ?is name was Numan

bin haabit and his title F)bu ?anifa. egarding the e4cellence of $mam

)bu ?anifa , !hayh )bdul ?aH &uhadith %ehlwi writes: F!ome of the<lama have mentioned that mention of $mam )bu ?anifa has been made

in the aurat. here is a narration from ?arat =aab bin )hbar that in

the aurat which was revealed upon ?arat &oosa , we have found that

)lmighty )llah saysI 82here ill be a Noor in the 'mmat of Muhammadur

Rasoolullah and its title ill be Abu 9anifa": his is verified by the title

!iraaBul <mmat which has been afforded to $mam )bu ?anifa . 02a;ruf

<i.h a 2asauf $g ==>1

)llama &aufiH bin )hmed &ai J(/( ).?.K reports that it is narrated on

the authority of ?arat )bu ?urairah that asoolullah said, ‘A man



Vol.3 pg.1/

17

ill be born in my 'mmat, ho ill be non as Abu 9anifa" 9e ill be the lam$ of

my 'mmah on the ?ay of Qiyaamah"! 0Manaa.ib lil Maufi. $g >@1

?arat )nas reports that asoolullah said, ‘A $erson ill be born in my

'mmat, ho ill be named Nu!man and his title ill be Abu 9anifa" 9e ill revive

the ?een of Allah and my unnah"! 0Manaa.ib lil Maufi. $g >>1

Imam Abu Hanifa is a Taabi’ee

) aabiee is one who saw a Companion of the ?oly rophet with the

eyes of $maan. his is the ne4t level of e4cellence that has been awarded to

anyone after the status of the Companions of asoolullah . ?arat $mam

)am )bu ?anifa was afforded with the honour and the status of being a

aabiee. )llama $bn ?aBar &ai says, ‘3t is re$orted from 3mam ahabi

and $roven from an authenti& narration that as a &hild, 3mam Abu 9anifa as

blessed ith seeing 9azrat Anas bin Maali " 9e used to a$$ly a reddish dye" Most

of the Muhaditheen agree that a 2aabi!ee is one ho sa any ahabi"! D)l

=hairaatul ?asaan pg /3E

ne narration mentions that ?arat )nas bin &aali passed from this

world in # ?iBri and another narration mentions that he passed from this

world in 3 ?iBri. $n both cases, it would be correct to accept that $mam )bu

?anifa did mae Liyaarat of him. 9hen ?afi $bn ?aBar !hafii was asedwith regards to $mam )bu ?anifa being a aabiee, he answered with the

following words, F$mam )bu ?anifa was blessed with seeing a &ubaara

;amaQt of !ahaba+e+=iraam. )ccording to one narration he was born in 0#

?iBri in =ufa. )t that time, amongst the !ahaba+e+=iraam that were present

in =ufa, was ?arat )bdullah ibn )bu <fa . ?e either passed away in 00

?iBri or Bust after that. )t the same time, ?arat )nas bin &ali was in

-asra. ?e passed from this world in # ?iBri or Bust after that. $bn !aad hasmentioned with a very authentic merit, that $mam )bu ?anifa saw

?arat )nas bin &ali . 9ith the e4ception of these !ahaba+e+=iraam,

numerous other !ahaba were present in numerous other cities at this time,

who lived after this. $mam !uyuti says that $mam )bu &ashar abri



Vol.3 pg.10

18

!hafii mentioned ?adith in his boos, which $mam )am mentioned

which he narrated from !ahaba+e+=iraam *M>اNا !Oم CPع . ?e mentions that

$mam )bu ?anifa met with the following seven companions of

asoolullah :

B" ayyiduna Anas bin Mali =" ayyiduna Abdulla bin 9aarith bin aza!

D" ayyiduna aabir bin Abdullah E" ayyiduna Mu!.il bin Fasaar

>" ayyiduna #aathila ibnil As.a! 5" ayyiduna Abdullah bin 'nais

7" ayyidatuna A!isha bint A4rad *M>?

ال

Nا

!O CPع

!م

@ا

$mam )am reported 3 ?adith from ?arat )nas I 2 ?adith from

!ayyiduna 9aathila I and 1 ?adith each from !ayyiduna )bdullah bin

<nais, !ayyidatuna )isha bint )Brad and !ayyiduna )bdullah bin ;aa. ?e

also reported a ?adith from !ayyiduna )bdullah bin )bi <fa and all

these )hadith are reported other than this chain of transmission as well.

Dabayaus !ahifa pg /E $t is further mentioned in %urr+e+&uhtar that$mam )bu ?anifa met with twenty companions of asoolullah and it

has been mentioned in =hulaasa )maal fi )smair iBaal that he saw 25

!ahaba+e+=iraam. $f we accept that $mam )am )bu ?anifa was born in

0# ?iBri then it must be noted that the following !ahaba+e+=iraam were still

physically in this world at that time in numerous cities. hose who are

nown to have been physically in this world in that time are:

1. ?arat )bdur ahman bin )bdul *ari D01 ?iBriE

2. ?arat aariH bin !hihaab =ufi D02 ?iBriE

3. ?arat <mar bin )bu !alma D03 ?iBriE

'. ?arat 9aathil ibnil )sHa D03, 0( or 05 ?iBriE

(. ?arat )bdullah bin ;aa D0( ?iBriE

5. ?arat )mr bin ?areeth D0( ?iBriE

/. ?arat )bu <mama -aahili D05 ?iBriE

0. ?arat *abisah bin Luwaib D05 ?iBriE

. ?arat )bdullah bin )bu <fa D0/ or 00 ?iBriE

1#. ?arat <tbah bin )bdus !alma D0/ ?iBriE

11. ?arat &iHdam bin &adi =urb D0/ ?iBriE

12. ?arat !ahl bin !aad D00 or 1 ?iBriE

13. ?arat )bdullah bin -asr D00 or 5 ?iBriE



Vol.3 pg.1

19

1'. ?arat )bdullah bin halba D0 ?iBriE

1(. ?arat !aaib bin =hilad D1 ?iBriE

15. ?arat !aaib bin Paid D1, 2 or ' ?iBriE1/. ?arat &ahmood bin abi D1 or ?iBriE

10. ?arat &ali bin )us D2 ?iBriE

1. ?arat )nas bin &ali D2, 3 or ( ?iBriE

2#. ?arat &ali ibnil ?awareeth D' ?iBriE

21. ?arat &ahmood bin Gubaid D5 ?iBriE

22. ?arat )bu <mama )nsari D1## ?iBriE

23. ?arat )bu ufail )amir bin 9aathila D1#2 or 11# ?iBriE

2'. ?arat )bul -adah D11/ ?iBriE

His Character

$mam )bu ?anifa possessed e4emplary character and moral values. )bu

Nuaim says as follows, F$mam )bu ?anifa had a pleasant face. ?e was

well dressed and fragrant and his gatherings were virtuous. ?e was a very

caring, ind person and showed much affection and care towards his

companions. <mar bin ?ammad says, F?e was very handsome and well

dressed. ?e used a lot of fragrance. 9hen he approached or when he

emerged from his home, the scent of his fragrance would reach there even

before he arrived. D=hateeb -aghdadi Vol.13 g.33#E

?arat )bdullah ibn+e+&ubaara said to ?arat !ufyan hauri ,F?arat $mam )am )bu ?anifa remained miles away from committing

gheebat. $ have never ever heard of him bacbiting in regards to any of his

opponents. !ufyan said, F-y )llah> ?e was a very intelligent person. ?e

did not wish to place any such thing of his good deeds which would be a

source of destroying his virtuous deeds. nce, a woman intended to sell a

bail of sil fabric to him. ?e ased her regarding the price of the fabric. !he

mentioned that she would charge a 1## for it. ?e said that she was asingfor a very minimal price as the fabric was much more valuable. he lady

then said that she would charge 2##. )gain he obBected and said that it was

too cheap, so she increased the price by another 1##. his went on, until the

price reached '##. ?e said, Fhis is even more valuable than four hundred.



Vol.3 pg.2#

20

!he said, F)re you mocing meO ?e gave her (## and then purchased the

fabric. ?is piety and truthfulness benefited his business instead of plunging

him into any loss. !ubhaan)llah> Goo at the character and the manner inwhich $mam )bu ?anifa did business.

His Fear for Allah and Piety

?afi $bn ?aBar whilst discussing the piety and )llah fearing of $mam

)bu ?anifa writes as follows in )l =hairatul ?asaan: F)sad bin )mr says

that at night, the sound of $mam )am )bu ?anifas weeping could be

heard. ?e would weep to the e4tent that his neighbours would feel sad for

him. 9aHi says that he was faithful and trustworthy and )llahs

Mrandeur and &agnificence was well embedded in his heart. ?e gave

precedence to the leasure of )llah, over everything else and even if he had

to be cut into pieces with a sword, he would not have left seeing the

pleasure of his Creator. ?is ub became so pleased with him, lie he ispleased with an )braar. $mam )am )bu ?anifa was from amongst the

)braar. D)l =hairatul ?asaan page 12E

?arat )bdullah ibn &ubaara says, F$ have not seen a person more pious

than $mam )am )bu ?anifa . 9hat can be said about such a person,

before who heaps of wealth is placed, yet he does not even raise his eyes to

loo towards it. ?e was lashed for this reason but still he remained patient.9hat can be said about that person, who for sae of )llahs leasure

endured hardships but he did not accept wealth and the lie and he did not

desire Jwealth or its lieK lie others usually do, for which people mae

hundreds of e4cuses and efforts to attain it. -y )llah> ?e was different from

all those scholars who desired that the world should follow them. ?e used

to flee from it. D&anaaHib lil &aufiHE )fter presenting a lengthy discussion

on $mam )bu ?anifa $mam $bn ?aBar !hafii says, F9hen he would

perform his Namaa at night then the sound of his tears falling on the grass

mat could be heard, Bust as one hears the raindrops fall. he sign of his

fasting could be seen in his eyes and on his face. J)ll $ can sayK is that, )llah

have &ercy on him and be pleased with him. D)l =hairatul ?asaanE



Vol.3 pg.21

21

His abstention from the company of the Rulers

nce, the )bbasi =halifa sent him 2## %inars. ?e returned it by saying, F$have no right over it. nce, the )meerul &omineen of the era sent forth a

beautiful servant to him but he did not accept. ?e said, F$ do all my chores

with my own hands. hus, $ have no need for a slave+girl JmaidK.

nce, the Movernor made a reHuest to him by saying, F!ir> Pou should visit

me every now and then, so that $ too may acHuire some benefit. ?e boldly

replied, F9hat will $ get from meeting with youO $f you treat me withcompassion then $ will fall within your payroll and if you become upset

with me and then distance me after granting me closeness then for me it is

a means of embarrassment. !o, $ have no need for the wealth which you

possess and none can rob me of the wealth Ji.e. nowledgeK which $ possess.

Love for His Parents

"ven though he was blessed with such vast nowledge and e4cellence,

$mam )bu ?anifa was a humble and affectionate personality. ?e showed

dear love to his parents and honoured them with the honour that they

deserved. ?is mother would often pity him due to the hardships he was

forced to face in striving for the truth. $mam )am )bu ?anifa

personally mentions the following: F9hen $ would be lashed Jfor speaing

the truthK, my mother would say to meI F)bu ?anifa> =nowledge has

brought you to this level of endurance. Geave this nowledge and live the

life of the ordinary people in the world. $ said, F&y -eloved &other> $f $

have to leave nowledge, how then will $ attain the leasure of )llahO

$mam )bu ?anifa says, F$ give out 2# %irhams of =hayraat Jcharity of good

virtueK every 7riday, for the "saal+e+hawaab of my parents and $ havetaen a vow for this. $ give 1# dirhams for my father and 1# dirhams for my

mother. 9ith the e4ception of this, he used to distribute other things as

!adHa on behalf of his parents as well. D)l =hairatul ?asaan 15E



Vol.3 pg.22

22

Imam Azam’s Intelligence and Insight

$mam )am was a very intelligent and wise personality. $t was hisintelligence and wisdom that complimented his personality. $mam )li bin

)asim says, F$f the intelligence of $mam )am )bu ?anifa had to be

weighed with the intelligence of half the people of the world then the

intelligence of $mam )bu ?anifa would supersede them all. ) few

incidents relating to the intelligence of $mam )bu ?anifa are being

presented below.

7irst $ncident: ) man had an argument with his wife and during the course

of the argumentI she had a cup of water in her hand and was waling

towards him with it. ?e said, F$f you drin water from that cup, then there

are three alaaHs upon youI if you drop it Jpour itK onto the ground then

too there are three alaaHs upon youI and even if you give it to some other

person to drin, there are three alaaHs upon you. )fter his anger

subsided, he realised what he had done and thus too his case before the

learned <lama but none could find a solution to stop the alaaH from

applying on his wife. 7inally, he went to $mam )am )bu ?anifa and

presented his case. ?e said, Fut a rag into the cup and soa the water into

it. $n this way, your condition will be fulfilled and your wife will be saved

from alaaH.

!econd $ncident: here was a wealthy aafdhi J!hiaK residing in the city of

$mam )bu ?anifa . ?e had an abundance of wealth. ?e always hosted

gatherings but during these gatherings, he would audaciously claim that

J)llah 7orbidK ?arat <thman+e+Mhani was a ;ew. ?arat $mam )am

)bu ?anifa went to his home. ?e recognised $mam )am based on his

nowledge and standing in the community. $mam )am commenced a

conversation with him and whilst taling to him, he saidI F$ have brought aproposal of marriage for your daughter. ?e is the son of a !ayed and also a

very wealthy person. ?e has memorised the *uran+e+aa and he stays

away for most parts of the night praying. $n an entire night, he completes

the recitation of the entire *uran. ?e is very afraid of )llah. 9hen the



Vol.3 pg.23

23

aafdhi heard this, he said, F!ir> $t is very difficult to find a person of such

standing. lease be swift in this arrangement. $ do not want any delays in

this. $ have been in search of a son in+law lie this. $mam )am said,

Fhere is however one issue. ?e has such a Huality which you will not be

pleased with. ?e ased what this was, so $mam )am said, F?e is a ;ewish

by faith. ?e said, F-eing an )alim, you are advising me to marry my

daughter to a ;ew> $mam )am saidI F$f you are not willing to marry your

daughter to a wealthy and reputable ;ew then could asoolullah have

given two of his daughters into the marriage of someone if he was a ;ewO

n hearing what $mam )am had to say, he immediately repented and

changed his view in regards to ?arat <thman . hese incidents and all

that has been mentioned in this discussion point to the intelligence and

wisdom of $mam )am )bu ?anifa . here is no doubt that he is $mam

)am. $mam )bu ?anifa passed from this world in 1(# ?iBri.

9e pray that )lmighty )llah showers the rains of &ercy over his ?olyMrave and blesses us through his -lessings and nowledge.



Vol.3 pg.2'

24

A Brief Account of the Author

7aHih+e+)am ?ind, !adrush !hariah ?arat )llama &uhammad )mBad )liيل رحمع ل ا Uاو _رلا و was amongst one of the most prominent and illustrious

personalities of $ndia. ?uoor !adrush !hariah, -adrut ariHat ?arat

)llama !hah )mBad )li )ami the son of ?aim ;amaaluddeen, son of

&aulana =huda -ahsh, son of &aulana =hairuddeen was born at a place

nown as =arimuddeen which is situated in the district of Mhosi, in the

well+nown town of )amgarh in $ndia. ?is father and grandfather both

were renowned scholars in eligious theology and e4pert specialists in

<nani medicine. 9hen his grandfather, ?arat &aulana =huda -ahsh

يل رحمع ل ا went to perform ?aBB, he received the permission for the recitation of

%alail al+=hayrat in &adinatul &unawwarah from the !haihud %alaail. ?e

was also a great !aahib+e+=araamat. ?e received his elementary education

from his grandfather, thereafter studying under the watchful eye of elder

brother &aulana &uhammad !iddiHue يل رحمع ل ا . )fter completion of hiselementary studies, he was enrolled for higher education at the &adrassa

?anafiya in ;aunpur. his was a very famous and reputable $slamic

<niversity in that time. here, he studied under the guidance of a very

reputable and distinguished )alim+e+%een of the time, ;aami &aHulat 9a

&anHulat, ?arat )llama &aulana ?idayatullah =han ampuri ;aunpuri,

who passed away in 132561#0. &aulana ?idayatullah =han يل رحمع ل ا was the

student of the personality, who was nown for first inspiring the &ovementfor $ndependence in $ndia, namelyI he $mamul 7alsafa, &uBahid+e+;alil,

?arat )llama 7al+e+?aH =hayrabadi يل رحمع ل ا . )fter observing his immense

wisdom and acumen, <staaul )saatia )llama ?idayatullah =han, counted

him amongst his most reputable students which can be better understood

from the words of )llama !ayed !ulaiman )shraf -ihari Jrofessor of the

eligious 7aculty at )ligarh &uslim <niversityK: ?arat <staaul )saatia

was ind and attentive towards all his students but he would place hisspecial attention over three of his students. ?e used to say, ‘3 ish to tae

hatever is in my heart and $ass it on to these three students"! Jhe 3 students

being mentioned were &aulana &uhammad !iddiHue, &aulana )mBad )li

and &aulana !ulaiman )shrafK.



Vol.3 pg.2(

25

$t is for this very reason that once his beloved teacher said as follows

regarding him: ‘3 managed to find one (true+ student and that too, in my old age"!

)fter completion of his studies in ;aunpur, on the reHuest of his teacher, he Bourneyed to &adrasatul ?adith in illibhit to specialise in ?adith where he

studied ?adith at the feet of ?aafiul ?adith, ?uBBatul )sr )llama 9asi

)hmed !urti يل رحمع ل ا who passed away in 133'6115. ?e graduated and

attained his %egree in 132#61#(. )s a student, his teachers and

management of the &adrassa acnowledged his acumen and intellect alie.

his can be gathered from the report presented by the %irector of the

&adrassa which he had published in ohfa+e+?anafiya in atna. he report

reads as follows: ‘Alhamdulillah, 9azrat Maulana Maulvi hah Muhammad

alaamatullah aaheb Ram$uri too the e%ams for our students on the 5th of il

9i44ah BD=E" After &om$leting the boos of his &ourse, Maulvi Am4ad Ali also studied

the ihah it!ta, Musnad hareef, Gitaabul Athaar hareef, Mu!atta hareef, and

2ahaai hareef ith great enthusiasm and dedi&ation throughout the year" 9e

studied by both listening and reading and thus, e%&elled in his e%amination ithdistin&tion" 2he e%aminer as &om$letely im$ressed ith his ability, a&umen,

intelle&t and talent" 2he ?astaar as then tied on his head"!

)fter graduating and acHuiring his degree, he was immediately engaged as

the rincipal of &adrassa )hl+e+!unnat which was one of the most

reputable &adrassas in atna, -ihar. he e4cellence and repute of this

&adrassa can be understood from the fact that before the arrival of ?uoor!adrush !hariah يل رحمع ل ا illustrious personalities lie the distinguished

student of )llama 7al+e+?aH =hayrabadi, )llama &aulana )bdul )i

&antaHi and ?afiul ?adith ?uoor &uhadith+e+!urti يل رحمع ل ا held the

positions of !haih+ul+?adith at this &adrassa. he first boo that he was

ased to teach whilst at the &adrassa was Fhe ?idaya Volume 2. ?e

e4plained the issues presented therein with such proficiency and so clearly,

that the <lama and all those present there were astonished. he &anager of

the $nstitute, *adi )bdul 9aheed awarded him the responsibility of

handling all the "ducational )ffairs of the &adrassa. )fter the passing away

of *adi )bdul 9aheed, he did not remain there for too long. ?e then

Bourneyed to Gucnow where he studied F$lm+ut+ibb for two years. )fter



Vol.3 pg.25

26

completion of this course, he returned home and commenced serving the

people by starting a clinic. ?is clinic began to progress successfully. 9hen

?uoor &uhadith+e+!urti يل رحمع ل ا heard that !adrush !hariah يل رحمع ل ا had

started practicing and had opened a clinic for this purpose, he became very

sad. )t this time, he 7aHih of 7aHihs of the Century, he $mam amongst

$mams, the Mreat eviver of $slam, )la ?arat $mam )hl+e+!unnat $mam

)hmed aa =han reHuired the services of a teacher at the %arul+<loom

&anar+e+$slam. !adrush !hariah then left his clinic and proceeded to

-areilly. )t -areilly, he first served as a teacher. 9hen ?uoor !adrush

!hariah intended to visit -areilly !hareef from illibhit, ?uoor &uhadith+

e+!urti يل رحمع ل ا wrote a letter to )la ?arat, $mam )hmed aa =han

asing him to inspire him to continue in the field of $lm+e+%een. 9ithin a

few months, &uBaddid+e+%een+o+&illat $mam )hmed aa =han

arranged for !adrush !hariah to reside permanently in -areilly !hareef. ?e

was entrusted with many responsibilities by $mam )hmed aa =han .

$mportant affairs such as, he "ducational )ffairs of &adrassa &anar+e+$slam, he management of )nBuman )hl+e+!unnat, he management of the

printing press, arrangement of manuscripts, proofing of boos that were

being prepared for publishing, issuing 7atawa and dispatching important

postage entrusted to him. %ue to his potential and his devotion and

sincerity, $mam )hmed aa looed at him with great respect and due to

this he had immense trust and faith in him. )fter appro4imately fifteen

years, he Bourneyed to )Bmer !hareef in 13'3612' to tae up the positionas rincipal at %arul <loom &ueenia <thmania. ?e remained there until

13(# and Huenched the thirst of those who came in search of nowledge.

he most intelligent and bright students travelled from all corners of the

country to humble themselves before him, Huenching their thirst for true

nowledge and wisdom.

!hayh+ul+<lama )llama Mhulam ;ilani Mhoswi writes: ‘2he standard of

edu&ation at ?arul 'loom Mu!eenia e%&elled to su&h a high level, that it be&ame

famous all over" tudents 4ourneyed from the Northern 6rovin&es, *ihar and

9yderabad et&" to a&.uire noledge from him, after hearing of his manner of



Vol.3 pg.2/

27

tea&hing" 2hose ho lived in A4mer hareef say that never before did they see su&h

an atmos$here and environment of learning hi&h they sa in his era"!

?e returned to -areilly !hareef in 13(1 and for 3 years he served as a

teacher at the %arul $fta. $n 13(', Nawaab ?aBi Mhulam &uhammad =han

!herwani, the Movernor of %adon )ligarh invited him to tae up the post as

principal at &adrassa ?aafiia !aeedia which he accepted. ?e remained

there for seven years and taught during this time with sincerity and

devotion, producing dynamic and capable scholars. ?e was truly proficient

in the art of teaching and instructing. 9ith the e4ception of instructing the

students through the customary boos and the set boos, he also taught

them in other fields through other boos as well. ?e taught the boos that

were part of the syllabus but at the same time he taught those boos that

were not part of the syllabus. ?e did this by e4plaining to students the

footnotes and commentaries in regards to these boos. ?e used to even

spend time after &adrassa hours to tutor the students. ?e would even teachin the days when there was no &adrassa. ?is manner of teaching and

instruction gained prominence throughout the country. ?e would e4plain

absolutely difficult and intricate issues to the students in a very simple

manner, that even a very wea student would be able to understand his

e4planation. here came a time when the )ligarh &uslim <niversity

intended to initiate a department which would specialise in "astern

education which would allow students to study right and achieve an &.).and for this, they were in search of scholars who understood the current

day situation and the manner of instruction in the current day classroom.

)mongst those who were appointed to plan this faculty, was !adrush

!hariah يل رحمع ل ا .

he oving )mbassador of $slam )llama )bdul )leem !iddiHi &eerati يل رحمع ل ا

presented the contents to a syllabus which he prepared, for correction and

setting, to ?uoor !adrush !hariah Jalaihi rahmaK. 9hilst delivering a

discourse at the )nnual ;alsa of &adrassa ?aafiia !aeedia &aulana

?abibur ahman !herwani paid tributes to the )llama )mBadi )li يل رحمع ل ا as a

person and as a professional with these words: ‘2here are only four or five



Vol.3 pg.20

28

tea&hers in the &ontinent that 3 regard as &om$letely $rofi&ient and a$$ointed on

merit, and Maulana Am4ad Ali is amongst them" 2he fa&t that students are

be&oming <aazils at his hands and a&.uiring &ertifi&ates of merit is &lear eviden&e of

his $rofi&ien&y" 9e is not 4ust a Maulvi by name"!

9hen there was the need to appoint a rincipal for %arul <loom &anar+e+

$slam, students were prepared and sent over to him for lessons. ?uoor

?uBBatul $slam &aulana ?aamid aa =han observed his manner of

teaching from a distance. )fter he had observed him teaching, he returned

and said as follows: ‘#hen Maulana Am4ad Ali as ansering the students, it

seemed lie a vast sea that in hi&h aves (of noledge+ ere rising"! $t is the

blessing of the teaching of ?uoor !adrush !hariah يل رحمع ل ا that those who

are his students directly or indirectly can be found throughout the globe

today propagating $slam. here is probably not a single &adrassa or %arul

<loom in the $ndo+a sub+continent that does not have at least one

teacher that has not attained his blessings. ?is wors in the field of 7iHh areundoubtedly shining evidence of his services. 9hy should this not be so,

when with the e4ception of his special intelligence and e4pertise, he was

blessed with serving in the field of ;urisprudence as a &ufti under the

guidance of such a great and e4pert ;urist and $mam of the era, as

&uBaddid+e+)am $mam )hmed aa يل رحمع ل ا a personality whose e4pertise

and proficiency in 7iHh is not only accepted by us but also the refuters. his

is the reason that not only did &uBaddid+e+)am acnowledge and havefull faith in his understanding of issues of 7iHh and in matters related to

7atawa. ?owever, $mam )hmed aa =han had full confidence in )llama

)mBad )li =han on account of his diligence and competence in the mission

entrusted to him. 9hilst paying tribute to his e4cellence, $mam )hmed

aa =han said: ‘Fou ill find the .uality of understanding the religion

(2afa.uh+ to a greater degree in Maulvi Am4ad Ali in&om$arable to others $resent

here" 2he reason being that he is $rofi&ient in announ&ing, riting and e%amining

the various <ataa" 9e rites don hat 3 say in res$onse to the in.uiries sought in

this behalf" 9e has an ado$tive nature and he gras$s the $oint of the issue ithout

mu&h effort" 9e has a&.uired familiarity ith methods and $ro&edures hi&h are an

asset for him in this $rofession! his alone shows that $mam )hl+e+!unnat



Vol.3 pg.2

29

acnowledged that ?uoor !adrush !hariahs proficiency as a &ufti and

regarded him as being masterful in this regard. 9hen the senior <lama of

the time would find difficulty in resolving any issue, they would presenttheir problems to ?uoor !adrush !hariah يل مع ح ر ل ا .

nce, &aulana $sraar+ur+ahmaan !aaheb of ?yderbad %aan sent a Huery

to him on the 10th of aBab 13'5 which consisted of a few issues that needed

to be resolved. $n the beginning of his $stifta, he writes: Fhese issues are of

such a nature that not everyone will be capable to write a satisfactory

answer to it. )fter much deliberation, $ noticed that )lmighty )llah,

through ?is Mrace and -lessing, and through the blessing of the ?oly

rophet made you worthy of this position. &ay )lmighty )llah grant

you abundance in your nowledge, age, blessings and may the &uslims

benefit from your blessings. )ameen humma )ameen. ther learned and

great personalities lie ?arat &aulana LiaRddeen illibhiti يل رحمع ل ا , $mam+

un+Nahw )llama Mhulam ;ilani &eerati يل رحمع ل ا and =hair+ul+)iya &aulanaMhulam Padani Mhoswi also referred to him whenever they faced issues in

7iHh etc which found difficult to resolve. ?uoor !adrush !hariah يل رحمع ل ا

too -aiat at the hands of the &uBaddid+e+%een+o+&illat $mam )hl+e+

!unnat, )la ?arat )sh !hah $mam )hmed aa =han . ?e was blessed

with the =hilaafat and the 9aaalat from ?uoor )la ?arat and great

personalities lie ?arat )llama ?ashmati )li =han يل مع ح ر ل ا too the -aiat of

)la ?arat through the hands of !adrush !hariah يل رحمع ل ا . $mam )hmedaa =han admired his effort and his sincerity and devotion at the %arul

$fta and in every other field that he partoo in. ?e spent his days and nights

woring and sincerely striving for the betterment of the <mmah. $t was due

to this dedication and his striving sincerity that $mam )hmed aa said:

‘Maulana Am4ad Ali ahib is a or ma&hine!

!adrush !hariah يل رحمع ل ا contributed greatly to the initiation and finalisation

of the world+renowned translation of the ?oly *uran by $mam )hmed

aa, entitled =an+ul+$maan. $t is regarded as the most uniHue <rdu

translation of the ?oly *uran. ?uoor !adrush !hariah was fundamentally

and psychologically capable as a religious scholar but he was also



Vol.3 pg.3#

30

conversant with the politics of the day. 9henever and wherever the need

arose, he defended and decorated the &uslims. )llah )lmighty blessed

?uoor !adrush !hariah with proficiency in many different sciences andbranches of nowledge but he had an intrinsic inclination towards afseer,

?adith and 7iHh. ?is e4pertise in 7iHh is why $mam )hmed aa

conferred the title ‘adrush hariah! to him. ?uoor !adrush !hariah initially

started writing marginal notes on the voluminous boo of $mam )bu ;afar

ahawi on ?adith, entitled F!harh &aaniul )thar and in a short period of

seven months, he completed a comprehensive annotation of more than '(#

pages on this masterpiece. )nother distinguished wor of ?uoor !adrush

!hariah is his 7atawa )mBadia, which is in four volumes, comprising of

several of his 7atawa. -ahaar+e+!hariat is that universally acclaimed boo of

?uoor !adrush !hariah which can be Bustifiably called the "ncyclopaedia

of ?anafi 7iHh. ?uoor !adrush !hariah wrote 1/ parts of the 2# part boo.

he remaining three volumes were completed by his students. $t must be

noted that the world renowned boo 7atawa+e+)lamgiri also nown as?indiya was compiled by the efforts of more than five hundred outstanding

scholars at that time.

?uoor !adrush !hariah on the other hand, wrote the famous -ahaar+e+

!hariat single handedly. his boo has been written in such a beautiful and

simple manner that not only can the <lama mae use of it but even the

general public is able to derive benefit through it. )la ?arat )sh !hah$mam )hmed aa =han personally listened to the first si4 parts of

-ahaar+e+!hariat as ?uoor !adrush !hariah recited it to him. )fter

listening to the first si4 parts, ?uoor )la ?arat mentioned to !adrush

!hariah لي رحمع ل ا that he had his blessings to continue and there was now no

need to read it to him anymore. his was the confidence that $mam )hmed

aa had in the wor of !adrush !hariah. !adrush !hariah found time to

do all this even though he spent most of his time instructing students.

he students of ?uoor !adrush !hariah يل رحمع ل ا include some of the

greatest <lama of the time. !ome of the names of his students are as

follows:



Vol.3 pg.31

31

B" h!er *esha-e-unnat, Allama 9ashmat Ali Ghan

=" Muhadith-e-Azam 6aistan, Mufti ardar Ahmed

D" 9uzoor Mu4ahid-e-Millat, Allama 9abibur Rahmaan

E" 3mam-un-Nah Allama ayyid Hhulam ilani Meerati

>" 9afiz-e-Millat Allama Abdul Aziz Muhadith

5" Amin-e-hari!at, Maulana Rifa.at 9ussain Muzafar$uri

7" hamsul 'lama Qadi hamsud!deen aun$uri

I" Ghairul Aziya Allama Hhulam Fazdani Aazmi

J" ayyidul 'lama 9azrat ayed Aal-e-Mustafa Marehrai

B@" <ahrul Amasil Allama Muhammad ulaiman

BB" hayh-ul-9adith 9azrat Allama Abdul Mustafa Aazmi

B=" Allama Abdul Mustafa Azhari (son of adrush hariah+

BD" Ghalil-ul-'lama Maulana Mufti Ghalil Ghan *araati

BE" hayh-ul-'lama 9azrat Allama Hhulam ilani Hhosi

B>" Ra!is-ul-Muhaditheen Allama Mubinud!deen Amrohi

B5" Abul Mahasin Allama Mohammad MohsinB7" <a.ih-e-Azam Allama Mufti harif-ul-9a. Am4adi

BI" 9azrat Maulana Mohammed 3lyas iyaloti

BJ" 9azrat Maulana Mufti Mohammed A!4az Razvi

=@" 9azrat Maulana Mufti #a.arud!deen Am4adi

=B" 9azrat Maulana 2a.addus Ali Ghan

here were also many great and blessed personalities in the time of ?uoor!adrush !hariah who would be regarded as his contemporary <lama. !ome

of the contemporary scholars in the time of ?uoor !adrush !hariah were

as follows:

B" adrul Afadil Allama ayyid Na!imud!deen Muradabadi

=" 9u44atul 3slam, Allama 9amid Raza Ghan

D" Mufti-e-Azam-e-9ind Allama Mustafa Raza Ghan

E" Maliul 'lama Allama afrud!deen *ihari

>" 'mdatul Mutaal!limin ayyid ulaiman Ashraf *ihari

5" 9azrat Allama ayyid Ahmed Ashraf ibn Ashrafi Miya

7" Muhadith-e-Azam 9ind ayed Muhammad Gi&hau&havi



Vol.3 pg.32

32

I" 9azrat Maulana 9aim *araat 2oni

J" 9azrat Allama #ail Ahmed iandar$uri

B@" 9azrat Allama Maulana <adl-e-9a. Ram$uri

BB" 9azrat Allama Mu!inud!deen A4meri

B=" 9azrat Maulana Noorul 9asan Ram$uri

BE" Maulana Qadi Abdul #ahid ahib

B>" 9azrat Allama iaud!deen 6ilibhiti

B5" Mubaligh-e-3slam Allama Abdul Aleem iddi.i Meerati

B7" 9azrat Maulana ayyid Misbahul 9assan

?uoor !adrush !hariah يل رحمع ل ا blessed some great and learned personalities

with his =hirHa. $n other words, he honoured them with being amongst his

=hulafa. !ome of the names of his =hulafa are as follows:

B" her *esha-e-unnat, Allama 9ashmat Ali Ghan

=" Muhadith-e-Azam 6aistan Maulana ardar Ahmed

D" 9afiz-e-Millat Allama Abdul Aziz Muhadith-e-Muradabadi

E" hayh-ul-'lama Allama Hhulam ilani Aazmi

>" Mufti-e-Azam Gan$ur, Mufti Rifa.at 9usain Gan$uri

5" 9azrat Allama 9afiz Qari Muhammad Muslihud!deen iddi.ui ('n&le and father in-

la of Mu4ahid-e-Ahle unnat Allama ayed hah 2urab-ul-9a. Qaadiri Razvi Noori+

7" Allama Hhulam Fazdani Hhosi

?uoor !adrush !hariah يل رحمع ل ا married four wives and was blessed withmany pious children from all his wives. -elow are the names of his

respected wives and children:

1st wife: &ohtarama =arima =hatun !ahiba:

• ?aim !hamsul ?uda &arhum

•

Lubeda =hatun marhuma

• &aulana &ohammed Pahya &arhum

• )llama )bdul &ustafa )hari &arhum

• )llama )ta+ul+&ustafa &arhum



Vol.3 pg.33

33

2nd wife: &ohtarama !afiy an Nisa !ahiba

•

aisa =hatun &arhuma

3rd wife: &ohtarama abia =hatun !ahiba

• &uhammad )hmed &arhum

• *ari aa+ul+&ustafa !ahib

'th wife: &ohtarama ?aBra -ibi !ahiba

• &ohtarama !aida =hatun &arhuma

• &ohtarama )isha =hatun

• &uhadith+e+=abeer, ?arat )llama &aulana Lia+ul+&ustafa *aadiri

)mBadi

•

&uhammad &arhum• &aulana !ana+ul+&ustafa !ahib

• )llama -aha+ul+&ustafa !ahib

• &aulana 7ida+ul+&ustafa !ahib

?uoor !adrush !hariah travelled from this mundane world into the

hereafter on &onday, the 2nd of Lil *adah 132/ ?iBri, coinciding 5th

!eptember 1'0 at 11pm whilst intending to Bourney for his second ?aBB andLiyaarat. )llah taaala, grant him a special closeness in the shade of ?is

&ercy. )ameen



Vol.3 pg.3'

34

Important Shari’ Terminology

2here are a fe im$ortant te&hni&al terms of hariah that need to be e%$lained here,

as they ill be hel$ful throughout this boo"

Fard-e-E'tiqaadi (Explicit Obligatory Act): refers to a

command of !hariah which is proven by the distinct evidence of !hariah Jin

other words by such proof that is beyond any doubtK. )ccording to ?anafi

scholars, one who denies this is an absolute infidel.

here is $Bma Jconsensus of the learned &uslim scholarsK that the one who

denies any 7ard+e+"StiHaadi, the ruling regarding which is commonly nown

and obvious as to be related directly to an issue of bligation in eligion

then such a person is not only himself an infidel but one who doubts the

infidelity about such a denier, is himself regarded as an infidel.

Nonetheless, one who deliberately leaves out even once, any 7ard+e+

"StiHaadi such as Namaa, uu, !uBood without a valid reason permitted by

!hariah is a 7aasiH Ja transgressorK, guilty of having committed a maBor sin

and is deserving of the torment of hellfire.

Fard-e-Amali (Implicit Obligatory Act): his is a command of

which is not as e4plicit Jas 7ard+e+"tiHaadiK but in view of the consensus of

the &uBtahideen, JifK the command is based on the evidence of !hariah one

is regarded as guilty of transgression Jif left outK and one will not be

relieved of his responsibility unless he fulfills it and such as the case when

it is 7ard in any $baadat JworshipK, then that J$baadatK will be regarded as

invalid and nullified if that particular JactionK is not fulfilled.

o reBect JdenyK it without valid reason is an act of transgression andmisguidance. ?owever, if there is one who based on the views of !hariah, is

worthy of arguing a certain view Jhis refers to a &uBtahidK then he has the

right to differ with it on the basis of any evidence of the !hariah.



Vol.3 pg.3(

35

J)n e4ampleK of this is the differences between the righteously guided

)ima+e+&uBtahideen Jvi. $mam )bu ?anifa T $mam !hafii, $mam )hmed

bin ?ambal T $mam &aaliK, where one $mam considers something to be7ard whilst the other does not. 7or e4ample, according to the ?anafi !chool

of thought the &asah Jto pass wet hands over the head in 9uduK of one+

fourth of the head in 9udu JablutionK is 7ard and according to the !hafai

school of thought, even the &asah of one strand of hair is sufficient Jto

fulfill the 7ardKI whilst according to the &aalii school of thought the

&asah of the entire head Jis 7ardK. )nother "4ample is that according to the

?anafi !chool of thought, to recite the -ismillah and to mae the intention

for 9udu is !unnat, whereas these are regarded as 7ard according to the

?ambali and !hafii !chools of thoughtI i.e. saying -ismillah is 7ard for

?ambalis and Niyyat is 7ard for !hafiisI and with the e4ception of these,

there are numerous other e4amples. $n 7ard+e+)mali, every person should

adhere to the Jprinciples ofK the $mam of whom he is a &uHallid JadherentK.

$t is unlawful JimpermissibleK to follow any other $mam besides your own$mam without any legitimate reason of !hariah.

Waajib-e-E’tiqaadi (Explicit Compulsory Act): is that which

is proven as essential through %aleel+e+Lanni Ja tradition reliably

transmitted by one or a few peopleK. 7ard+e+)mali and 9aaBib+e+)mali are

the two categories of this and it is enclosed within these two.

Waajib-e-Amali (Implicit Compulsory Act): is that 9aaBib+e+

"tiHaadi that even though one does not fulfill it, there is the probability

that one will be absolved of his responsibility. ?owever, its necessity Jto be

fulfilledK is given precedence. $f the 9aaBib+e+S)mali is omitted in any

$baadat JworshipK where it is regarded as necessary to be fulfilled Jin other

words it is an essential part of that $baadatK then without it being done,

such $baadat will be regarded as defective but valid. ) &uBtahid has theright to disagree with Jdiffer regardingK the rules of a 9aaBib, based on

evidence in the light of the !hariah. o intentionally omit even a single

9aaBib is a minor sin JMunah+e+!agheeraK and to do so more than once Ji.e.

a few timesK is a maBor sin JMunah+e+=abeeraK.



Vol.3 pg.35

36

Sunnat-e-Mu’akkadah (Regular Emphasised Practice

of The Holy Prophet ): $t is a practice which was always

JregularlyK practiced by the ?oly rophet but he occasionally omitted itto show it as permitted Ji.e. so that it is not regarded as 7ardK. $t Jcan also be

understoodK in the sense of it being an importantly emphasised practice, to

which he did not completely close off the part of it being omitted. o

leave it out is $saat Jbad but less than abhorrentK and to practice it is

hawaab Jdeserving of rewardK. o miss it on the odd occasion is deserving

of a warning of serious conseHuences and to leave it out habitually is

deserving of punishment.

Sunnat-e-Ghair-Mu’akkadah JNot ) egular ractice -ut

%eserving f ewardK: $t is that desired action in the light of !hariah, that

leaving it out is regarded as undesirable but it is not regarded as

undesirable to the e4tent where Jone who omits itK has been warned of

receiving punishment for doing so, even if the ?oly rophet regularlypracticed it or not. o practice it is to attain reward and to omit it even

habitually does not incur warning of serious conseHuences.

Mustahab (Desirable Action): his refers to that practice, which

in the view of the !hariah is desirable and omitting it is not regarded to be

undesirable, even though it was practiced by the ?oly rophet himself

and it was something that was encouragedI or even if the Gearned !cholarsof $slam J<lamaK were pleased with it Jbeing practicedK even though it may

not have been mentioned in the )hadith. $t is worthy of reward if it is done

and if it is not done then there is absolutely no accountability.

Mubah (Lawful): he law regarding this is alie, either if it is done or

not J$n other words either doing it or not doing it, are both lawfulK.

Haraam-e-Qat’ai (Explicitly prohibited): his is comparable

to 7ard. o intentionally carry out such an action is a maBor sin and

transgression Jof the lawK and to abstain from Jsuch an actionK is 7ard Jan

obligationK and deserving of reward.



Vol.3 pg.3/

37

Makrooh-e-Tahreemi (Disapproved to the Point of

Being Forbidden): his is comparable to 9aaBib. -y committing such

an action, the $baadat becomes defective and one who commits such anaction is regarded as sinful, even though the sin of such an action is less

than that of committing a ?araam J7orbidden 6 rohibitedK offenceI the

committing of such an offence on a few occasions amounts to it being

regarded a maBor sin J=abeeraK.

Isa’at (Bad Action): he committing of such an action is bad and one

who commits it occasionally deserves chastisement, whereas maing it a

habitual action causes one to be culpable of punishment. his J$saatK is

comparable to !unnat+e+&uaadah.

Makrooh-e-Tanzeehi (Undesirable Action): hat action

which is regarded as undesirable in the !hariat but it is not to the e4tent

where there is warning of any punishment for committing it. his is

comparable to !unnat+e+Mhair &uaadah.

Khilaaf-e-Ula (Contrary to what is best): his means to do

something which was best not done. ?owever, if it is done, then there is no

harm or any chastisement for it. his is comparable to &ustahab.

ne will find numerous discussions regarding these technical terms of!hariat, but this Jwhich has been presentedK is the essence of the research

done.

علي \ ما' ح` % ي ]" ا< aا Gb>ا ]" G Hc\ Gدمح دم ح ل ا هللاو*Mر 'و ا Pب>



Vol.3 pg.30

38

Dedication

In The Love & Honour of A Sea of Knowledge, Wisdom,

Piety and humility

The Great Imam of Fiqh

Hazrat Nu’man ibn Thaabit

Imam-e-Azam Abu Hanifa

I would like to dedicate this translationto two of the Greatest Imams of FiqhOf Our Time

Murshid-e-Barhaq, Huzoor TaajushShariah, Rahbar-e-Tariqat Hazrat Allama

Mufti Mohammed Akhtar Raza Khan

Qaadiri Azhari Qibla

&

Mumtaz ul Fuqaha, Huzoor Muhadith-e-Kabeer, Ja Nasheen-e-Sadrush Shariah

Hazrat Allama Zia-ul-MustafaQaadiri Amjadi Qibla



Vol.3 pg.3

39

Bahaar

EShariat Volume 3

[BOOK 0FSALAAH]

Comprising approximately 213 Ahadith & 868 Laws ofFiqh, referenced to Authentic Books of Hadith &

Jurisprudence

Compiled BySadrush Shariah Hazrat Allama Maulana Mufti

Mohammed Amjad Ali Aazmi Razvi

Translated into English through the Blessings ofGhaus-ul-Waqt Huzoor

Mufti-e-Azam Hind

By a humble servant of AllahMuhammad Afthab Cassim al-Qaadiri Razvi Noori

Published FOR

Free DistributionBy : IMAM MUSTAFA RAZA RESEARCH CENTRE

OVERPORT, DURBAN, SOUTH AFRICA



Vol.3 pg.'#

40

Contents

Chapter 1: Namaaz 41

Chapter 2: Azaan 85

Chapter 3: Conditions/Pre-Requisites of Namaaz 115

Chapter 4: Method of Performing Namaaz 163

Chapter 5: Recitation of the Holy Qur’an 235

Chapter 6: Imamat 261

Chapter 7: Virtues of Namaaz in Jama’at 289

Chapter 8: Performing Namaaz without Wudu 319

Chapter 9: Nominating A Khalifa in Namaaz 329

Chapter 10: Factors Which Nullify Namaaz 337

Chapter 11: Makruh Actions in Namaaz 361

Chapter 12: Rules Regarding the Masjid 389

Endorsement by Aala Hazrat 410



Vol.3 pg.'1

41

Chapter 1

Namaaz

* Virtues of Namaaz in the Light of Qur’an 43

* Virtue of Namaaz in the Light of Hadith 46

* Laws of Jurisprudence 57

* Namaaz Times 60

* Mustahab (Preferred) Times 73

* Makruh (Disliked) Times 77



Vol.3 pg.'2

42


مد, و dص ع 1> ول ا()' ح ن

Namaaz (Prayer)

)fter $maan JbeliefK and refinement of ones beliefs as per the

true tenets of the )hle !unnat 9a ;amaat, Namaa is regarded

the most essential and e4alted 7ard Jobligatory actK of all 7ard

actions.

he ?oly *uran and the )hadith of the ?oly rophet

announces and presents the splendour and e4cellence of

Namaa J!alaahK.

he *uran and )hadith regularly emphasise the importance

and e4cellence of Namaa, and strict caution and warning JofchastisementK is for those who omit it JNamaaK.

here are a few verses and )hadith Huoted below, so that

&uslims may tae heed to the commands of their Creator )llah

)lmighty and ?is -eloved rophet in this regard, and by

virtue of the guidance bestowed upon them, they may practice

accordingly.



Vol.3 pg.'3

43

Qur’anic Verses

)lmighty )llah says

“)‰ èδz #, É) *" ß! ù= Ïj9t Ï% © ! $#t βθ ãΖ ÏΒ÷ $ ãƒ$ = ø0 t ø9 $$ Ît βθ ã10 É) ãƒu ρ n 24 θ n = ¢Á 9 $#$ + , 4u ρö ßγ≈ u Ζ ø%y % u ‘t βθ -) Ï Ζ ãƒ

‘3n it, there is guidan&e for the $ious (Allah <earing+" 2hose ho believe

ithout seeing and (ho+ $erform Namaaz ($rayer+ regularly, and(generously+ s$end in )ur #ay, of the sustenan&e hi&h #e have $rovided

for them! D!urah 2, Verse 2+3E

)lmighty )llah says

(# θ ß!, Ï% r & n 24 θ n = ¢Á 9 $#(# θ è ?#u 5u ρ n 24 θ x " ̈ 9 $#(# θ ãè x " ö ‘ $#u ρy ' t Βt 6 Ïè Ï "≡. 9 $#

‘And (establish+ $erform $rayers regularly, and give aaat ($oor-due+ and

bo don ith those ho bo (in Namaaz+! D!urah 2, Verse '3E

$n other words, to bow in Namaa with &uslims as is done in uu is

only in our !hariat. his could also refer to performing Namaa with

;amaat JcongregationK.

)llah says

(# θ /( Ï ≈

y ’

n t *Ï N≡

u θ n = ¢Á 9

$#$2

4 θ n = ¢Á 9

$#u ρ

48

s + ó,' θ ø9

$#

(# θ ãΒθ è%

u ρ

¬-

t 6 Ï" Ï-≈

s %

‘Huard all your 6rayers, ($arti&ularly+ the middle 6rayer and stand before

Allah in sin&ere reveren&e! D!urah 2, Verse 230E



Vol.3 pg.''

44

)lmighty )llah says

$ p κ ̈ Î) u ρ02u ' Î7 s 3 s 9ā Î)’ n t *t 6 Ïè Ï. ≈ s / ø : $#

‘And undoubtedly, Namaaz is definitely intense e%&e$t to those ho humble

themselves before Me in heartfelt devotion! D!urah 2, Verse '(E

o leave out and omit performing Namaa absolutely is anoutrageous and ine4cusable act. )lmighty )llah says as follows in

regards to those who perform their Namaa after the prescribed

time has e4pired Ji.e. they allow it to become *aaK:

#≅ ÷ƒu θ s ùš; , $j # | Á ß! ù= Ïj9t Ï% © ! $#ö èδ # t *ö $κ $ 0Ÿ< | 1t βθ èδ$ y ,

‘o, affli&tion unto those orshi$$ers ho are negle&tful of their Namaaz!

D!urah 1#/, Verses '+(E

here is an abyss in the depths of ?ell, which ?ell itself dreads and

from the intensity of which, ?ell itself ass deliverance from. his

abyss is called F9ail. hose who intentionally delay their Namaa

causing the time to e4pire Ji.e. become *aaK, will be deserving of

J?ellK.

)llah says

y n = s / m 2. # ÏΒö ÏδÏ‰ ÷è t 1 ù= y z(# θ ã*$ | 3r & n 24 θ n = ¢Á 9 $#(# θ ãè t 7 ̈ ? $#u ρÏ N≡u θ p κ % 4 9 $# 2 t ö θ | ¡ s ùt βö θ s ) ù= t ƒ$ 0 x



Vol.3 pg.'(

45

‘2hen in their $la&e, after them, &ame those undutiful ones ho ruined

Namaaz and folloed their lustful desires so it is near that they ill

en&ounter in hell, the harshness of Hhay ! D!urah 1, Verse (E

FMhay is an abyss in the depths of ?ell. $t is the deepest and the most

scorching abyss. here is a well JpitK in ?ell called F?abahab. 9hen

the fire JflamesK of ?ell is about to be e4tinguished Ji.e. become less

intenseK, )llah )lmighty opens this well JpitK, and the fire of ?ell

begins to blae and rage lie it did before.

)llah says

$ y ! =̄ -(ô M t 7 y zó Ο ßγ≈ t Ρ÷6 Î %#Z ' Ïè y ,

‘And henever it is &lose to being e%tinguished, #e shall &ause it to rage"! D!urah 1/, Verse /E

his well is for those who omit their NamaaI for adulterers and

fornicatorsI for those who consume alcoholI for those who tae

usury JinterestKI and for those who cause anguish and heartache to

their parents. ne may also ascertain the e4cellence and importanceof Namaa by )lmighty )llah revealing all ?is commands upon

rophet on the "arth, but when ?e willed to reveal and bestow

Namaa upon him, )lmighty )llah invited the -eloved Nabi unto

?imself, beyond the %ivine )rsh, where ?e made Namaa 7ard. )llah

blessed him with Namaa the most -lessed Mift on the eve of F$sra

Ji.e. Night of &eraBK.



Vol.3 pg.'5

46

Ahadith-e-Nabawiyyah

Hadith 1: $t is reported in !ahih -uhari and &uslim from $bn

<mar ع CPما Nا !Oهللا ا *M> that asoolullah said, Fhe foundation of $slam is

established on ( illars. J1K o bear testimony that there is none

truly worthy of worship besides )llah and &uhammad is the

chosen servant and rophet of )llah. J2K o establish Namaa. J3K o

give Laaat. J'K o perform ?aBB. J(K o 7ast in the month of

amadan. 0Mishaat $g"B=1

Hadith 2: $mam )hmed, irmii and $bn &aBah report that ?arat

&ua says, F$ ased the ?oly rophet to inform me regarding

that practice which will tae me into ;annat and save me from ?ell.

?e said, F9orship )llah and do not associate any partner with

?im, and establish Namaa and give Laaat, and 7ast in the month ofamadan, and mae ?aBB of -aitullah J=aabaK. $n the ?adith it has

been stated that Namaa is a illar of $slam. 0Mishaat $g"BE1

Hadith 3: $n !ahih &uslim from )bu ?urairah it is narrated

that asoolullah said, Fhe five !alaahs, from ;ummah to ;ummah

and from amadan to amadan, wipes out all the sins that arebetween them, as long as one abstains from =abair JmaBor sinsK.

0Mishaat $g">71

Hadith 4: $t is in !ahihain from )bu ?urairah it was narrated

that asoolullah said Fell me, if someone has a river outside his

door and he bathes in it five times a day, will there be any dirt left onhis bodyO hey replied, FNo. ?e said, Fhis is the very e4ample of

the five daily !alaahs. )lmighty )llah removes ones sins due to this.

0Mishaat $g">71



Vol.3 pg.'/

47

Hadith 5: !ahihain have reported from $bn &asud that a

person committed a sin and thereafter came Jto asoolullah K and

confessed. <pon this, the verse:

É Ο Ï% r &u ρ n 24 θ n = ¢Á 9 $#&’ n û t s Û$ ‘$ p κ ̈ *9 $#$ Z s 9ã %u ρz # Ï"ΒÈ≅ ø, ©9 $# 4 β̈ Î)Ï M ≈ u Ζ | ¡ p ! ø : $#t ÷ ? Ïδ‹ ãƒÏ N$ t @ $6, 7¡ 9 $# 4 y 7 Ï9≡ s Œ3“t ø " ÏŒš; 8 Ï "≡©%# Ï9

‘And establish Namaaz on both ends of day and in some $ortion of the night"

'ndoubtedly, good deeds remove sins" 2his is advi&e to those ho a&&e$t

advi&e"! D!urah 11, Verse 11'E. he person ased, FPa asool)llah

is this command specific to meO ?e said, F$t is for my entire

<mmah. 0Mishaat $g">I1

Hadith 6: $t is reported in !ahih -uhari and &uslim that

)bdullah $bn &asud says, F$ ased asoolullah regarding

which action Jgood deedK is most beloved to )llah. ?e said,

FNamaa in its appointed time. $ ased what was thereafterI JandK he

said, Fo be ind towards your parents, JandK $ ased what was after

that, and he said, Fo mae ;ihad Ji.e. to striveK in )llahs way.0Mishaat $g">I1

Hadith 7: -aihaHi reported from ?arat <mar that a person

ased, FPa asool)llah in $slam which is the most beloved deed

by )llahO he rophet said, Fto perform Namaa in its appointed

time J?e further saidK, and one who has omitted his Namaa hasno %een, JforK Namaa is the pillar of %een.

Hadith 8: )bu %awud reported from )mr ibn !huaib who

narrated from his father, who narrated from his grandfather that



Vol.3 pg.'0

48

asoolullah said, F9hen your children reach the age of seven,

instruct them to perform Namaa and when they reach the age of

ten get them to read even if one has to hit them1. 0Mishaat $g">I1

Hadith 9: $mam )hmed reported that )bu Larr mentioned that

the ?oly rophet went out in cold weather, it was autumn. ?e

held two branches and the leaves began to fall off. ?e said, F )bu

Larr> $ said, F$ am present Pa asool)llah , ?e then said,

F9hen a &uslim servant performs Namaa for )llah, his sins areshed, Bust as the leaves have fallen from this tree. 0Mishaat $g">I1

Hadith 10: $t is reported in !ahih &uslim !hareef from )bu

?urairah that asoolullah said, F9hen a person performs

ahaarat JMhusl and 9uduK at his home and then wals towards the

&asBid to fulfil his 7ard, then one sin is washed away on every stepand on the ne4t step his status is elevated one fold.

Hadith 11: $mam )hmed has reported from Laid ibn =halid )l

;ahni that asoolullah said, F9hosoever performs 2 aaats of

Namaa without maing any error in it then all his sins before this

are forgiven Jhis refers to !aghair, i.e. minor sinsK. 0Mishaat $g">I1

Hadith 12: abrani reported from )bu <maama that

asoolullah said, F9hen a servant stands in rayer Ji.e. for

NamaaK, then the %oors of ;annat JparadiseK are opened unto him

UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUU

1. ?itting here does not mean that one should severely beat ones child, but it merely means

that one should be stern and reprimand him so that he may realise the importance of Namaa.

$t is disallowed to beat and abuse ones child inhumanely under any circumstances.



Vol.3 pg.'

49

and the veils are removed from between him and ?is Creator, and

the &aidens of ;annat welcome himI for as long as he does not blow

his nose or clear his throat.

Hadith 13: abrani reported in )wsat and Lia reported from )nas

that asoolullah said, ‘)n the ?ay of Qiyaamat (Retribution+, the

servant ill first be held a&&ountable for his Namaaz" 3f this is in order, then

the rest of his a&tions (deeds+ ill be in order, and if this is flaed then all

ill be regarded as being flaed"!

$n one narration it is stated that Jif not all his actions are in orderK

then such a person shall be in severe loss and affliction.

Hadith 14: $mam )hmed, )bu %awud, Nasai and $bn &aBah have

reported a narration from ameem %aari wherein it is mentionedthat, if one completed his Namaa in full. hen it shall be recorded as

being fulfilled properly and if it is not completed correctly Ji.e. if

there is some impairment in it etc.K, it will then be said to the )ngels,

F)bserve if there are any Naafil (o$tional Namaaz+ of my servant, so that

you may use it to fulfil his <ard" he accountability for his Laaat will

be taen in a similar manner, followed by JaccountabilityK for therest of his actions.

Hadith 15: )bu %awud and $bn &aBah have reported from )bu

?urairah that asoolullah said, F9hen a &uslim enters

;ahanum1 Jand we see protection in )llah from thatK, then the fire

of hell will devour his entire body, e4cept for the limbs on which heperforms !aBdah, for )llah has made such limbs ?araam JforbiddenK

upon the fire Jof ?ellK.



Vol.3 pg.(#

50

Hadith 16: abrani has mentioned in )wsat, that asoolullah

said, F)llah loves a person most when he sees him in the position of

!aBdah, whereby he is rubbing his face in the dust.

Hadith 17: abrani has mentioned in )wsat from )nas that

asoolullah said, FNot a single morning or evening passes by

without one portion of the earth calling out to another portion of

the earth sayingI %id a servant pass by you today, who performed his

Namaa on you, or made Lir+e+$laahi Jremembered )llahKO $f it

replies in the positive, it is afforded superiority based on this.

Hadith 18: $n !ahih &uslim narrated from ;aabir that

asoolullah said, FNamaa is the =ey to aradise, and ahaarat

JpurificationK is the =ey to Namaa.

Hadith 19: )bu %awud reported from $bn <maama that

asoolullah said, Fhe reward of one who leaves his home after

performing proper ahaarat JablutionK to fulfil his 7ard Namaa is

lie that person who has Bourneyed for ?aBB, and the reward of one

who leaves his home for Chasht Namaa, is lie one who has

Bourneyed for <mrah. $f a person does not behave in an obscenemanner between two !alaahs, then his Namaa shall attain the

e4alted level of acceptance.

UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUU

1. $n other words when a sinful &uslim enters fire of hell to pay for his sins. ?owever, it should

be noted that no matter how sinful he may be, as long as he is a true &uslim, he will pay for his

sins and then through the intercession of asoolullah or through the blessing ofasoolullah and through the intercession of any other pious ones, he will be removed

from the fire of hell and allowed to enter ?oly aradise.



Vol.3 pg.(1

51

Hadith 20/21: $mam )hmed, Nasai and $bn &aBah have reported

from )bu )yub )nsari and <Hba bin )amir that asoolullah

said, Fne who performs proper 9udu lie he has been commanded

to, and then performs his Namaa lie he has been commanded to,

then all which he has done before this is forgiven.

Hadith 22: $mam )hmed has reported from )bu Larr that

asoolullah said, F7or the one who performs one !aBdah for )llahI

)llah records for him one good deed, forgives one of his sins and

elevates his status by one fold.

Hadith 23: $t is reported in =an+ul+<mmal that asoolullah

said, Fhat person who performs 2 aaats of Namaa in such a

manner that with the e4ception of )llah and the )ngels none other

sees him then salvation from hell is written for him.

Hadith 24: $t has been mentioned in &uniyatul &usalla that

asoolullah said, Fhere is a sign for everything and the sign Jof

recognitionK for $maan is Namaa.

Hadith 25: $t is mentioned in &uniyatul &usalla that Nabi=areem said, FNamaa is a pillar of %een JeligionK. 9hosoever

ept it established has ept $slam JwellK established and whosoever

has omitted it, he has ruined JhisK %een.

Hadith 26: $mam )hmed and )bu %awud have reported from

<badah bin !aamit that asoolullah said, F)lmighty )llah hasmade ( !alaahs 7ard upon ?is servants. 9hosoever performs 9udu

properly, performed it JNamaaK in its appointed time, fulfilled the

uu, and prayed with devotion then )llah has given ?is %ivine



Vol.3 pg.(2

52

romise that ?e shall forgive him. here is no promise for him who

did not do soI )llah may either forgive him or punish him.

Hadith 27: ?aaim has reported in his aarih from <mmul

&omineen !iddiHa هللا !Oا Nع CPا *M> that asoolullah said, )lmighty )llahا

says, F$f my servant performs his Namaa in the appointed time, then

it is &y %ivine romise as per &y &ercy that $ may not punish him,

and $ may enter him into ?oly aradise without any reconing.

Hadith 28: %ailmi has reported from )bu !aeed that

asoolullah said, F)lmighty )llah has not commanded any 7ard,

which is more virtuous than auheed J)ccepting his nenessK and

Namaa. $f there were anything more virtuous than this, then ?e

would have made it 7ard upon the )ngels. !ome from amongst them

are in uu whilst others are in !aBdah.

Hadith 29: )bu %awud and ayalsi report from )bu ?urairah

that asoolullah said, Fhe )ngels see the forgiveness for a

person who performs his Namaa and then remains seated there,

until such time that his 9udu breas or he stands up Jfrom where he

is seatedK. he $stighfar, which the )ngels mae on his behalf, is : 3 C ?لل 0 ا

3 0 ل 2 4e2 fا42 0 ل 0 ع 2̀ 3 g : 3 C ?لل 0 ا 3 ح 2 0 ا<2 :3 C ?لل 0 ا ‘Allahum!magh <irlahu #arhamhu, Allahum!ma 2ub

Alaih!

ranslation: F )llah, ardon him> )llah, have &ercy on him>

)llah, accept his repentance>

$t has also been mentioned in numerous )hadith that for as long as a

person is seated waiting to commence Namaa, he is regarded as

being in Namaa Ji.e. he receives the reward of NamaaK.



Vol.3 pg.(3

53

The Above Mentioned Narrations Were AllRelated To The Merits And Virtues Of Namaaz In

General. Those Ahadith Mentioned In RegardsTo Specific Salaahs, Are As Follows:

Hadith 30: abrani has reported from $bn <mar *M>م CPع Nا !O هللا ا that

asoolullah said, Fne who performs his &orning rayer J7aBrK is

in the %ivine rotection of )llah until evening. $n another narration:

F%o not breaaway from the protection of )llah, for one who breasaway from the protection of )llahI )llah will throw him face down

into hell.

Hadith 31: $bn &aBah reported from !alman 7arsi that

asoolullah said, Fne who has gone for the &orning Namaa has

gone to it with the 7lag of $maan, and the one who has gone to the

maretplace in the morning has gone with flag of shaitaan.

Hadith 32: -aihaHi reported in !habul $maan from <thman

Jwith merit of it being a &auHuf 1 narrationK, that one who goes for

the morning Namaa J7aBrK with the intention of attaining reward, it

is as if he remained standing Jin $baadatK for the entire night. he

one who goes for "sha Namaa is lie one who remained standing in

$baadat for half the night.

Hadith 33: =hateeb reported from )nas that asoolullah

said, F)lmighty )llah will grant a person who consistently performs

his 7aBr and "sha !alaah with ;amaat Jin congregationK for '# days,


1. ) &auHuf, i.e. stopped narration refers to a narration, which is directly mentioned by the

Companion wherein he directly relates the words of the ?adith.



Vol.3 pg.('

54

with salvation from two thingsI the first being the fire Jof ?ellK and

the second being hypocrisy.

Hadith 34: $mam )hmed reported from )bu ?urairah that

asoolullah said, Fhe %ay and Night )ngels assemble at the times

of 7aBr and )sr Namaa. 9hen they return, )llah says to them, F7rom

where are you returningO even though ?e =nows 9ell. hey say,

Ffrom JvisitingK your servants. 9hen we went to them, they were

engrossed in performing Namaa. 9e have returned to Pou, leaving

them in the state of Namaa.

Hadith 35: $bn &aBah reported from $bn <mar هللا ا *M>م CPع Nا !O that

asoolullah said, F)llah )lmighty declares salvation from hell, for

the person who performs his "sha Namaa with ;amaat in the

&osHue for '# nights consecutively without missing the firstaaat.

Hadith 36: abrani reports from $bn &asud that asoolullah

said, Fhe weightiest amongst the !alaahs for a hypocrite are the

"sha and 7aBr !alaahs. $f only you new the virtues of these !alaahs,

you would have definitely presented yourselves for them, even if itmeant dragging yourself on your rear end. J$n other words, by any

means possibleK.

Hadith 37: -aaar reported from $bn <mar ع CPما Nا !O هللا ا *M> that

asoolullah said, F&ay )llah not allow his eyes to sleep, who

sleeps before "sha.



Vol.3 pg.((

55

Below Are The Ahadith That Are Related To The Warnings And Harmful Effects Of Not Reading

Namaaz:

Hadith 38: $t is reported in !ahihain from Naufil bin &uawiyah

that asoolullah said, F7or one who missed his Namaa, it is as

if he has lost his family and wealth.

Hadith 39: )bu Nuaim reported from )bu !aeed thatasoolullah said, Fne who intentionally leaves out his Namaa,

has his name written on the door of hell.

Hadith 40: $mam )hmed reported on the authority of <mm+e+

)iman ع CPا Nا !O هللا ا *M> that asoolullah said, F%o not omit your Namaa

intentionally for )llah and ?is asool are not responsible for theone who intentionally omits his Namaa.

Hadith 41: he !hayhain have reported on the authority of

<thman ibn )bul )as that asoolullah said, Fhat %een which

has no Namaa has no good JbenefitK in it.

Hadith 42: -aihaHi reported from <mar that asoolullah

said, F?e who has omitted Namaa has no %een. Namaa is the illar

of %een J$slamK.

Hadith 43: -aaar reported from )bu ?urairah that

asoolullah said, F$n $slam, there is no share for him, who has no

Namaa.

Hadith 44: $mam )hmed, %aarimi and -aihaHi reported in !habul

$maan that asoolullah said, Fhe Namaa of one who guarded it



Vol.3 pg.(5

56

Ji.e. he performed it punctually and consistentlyK, shall be a lustre

and glowing light, and means of salvation for him on the %ay of

*iyaamat. 7or the one who did not guard it, there is neither any

light, nor radiance or salvation, and on the %ay of *iyaamat he will

be with *aroon, 7irawn, ?amaan, and <bay bin =half.

Hadith 45: -uhari, &uslim and $mam &aali report from Naafi

that ?arat )meer+ul+&omineen 7arooH+e+)am sent a decree

towards his entire empire JcitiesK, in which he decreed, Fhe most

important action of all your actions in my sight is Namaa.

9hosoever guarded it has guarded his %een, and whosoever wasted

it, he will harm others more than that.

Hadith 46: irmii reported from )bdullah ibn !haHeeH that

the !ahaba+e+=iraam never regarded the omission of any amalJactionK as ufr Jcause for infidelityK e4cept for Namaa.

Numerous )hadith have reported, wherein the apparent meaning of

it demonstrates that it is ufr to omit Namaa intentionally. his was

the &adhab Jthought6viewK of certain !ahaba+e+=iraam such as

?arat )meer ul &omineen 7arooH+e+)am, ?arat )bdur ahmaanibn )uf, )bdullah ibn &asud, )bdullah ibn )bbas, ?arat ;aabir bin

)bdullah, &ua ibn ;abal, )bu ?urairah and )bu %ardah *M>اNا !O CPع .

his was also the view of certain )ima Jighteous GeadersK such as

$mam )hmed ibn ?ambal, $shaH bin ahwiya, )bdullah ibn &ubara

and $mam Nahii. ?owever, our $mam )am and the other )ima,

including numerous !ahaba+e+=iraam, do not pass the verdict ofJafeerK infidelity on such a person. herefore, this cannot regard

this as a minor issue when such great personalities have regarded

such a person Ji.e. one who intentionally omits his NamaaK as a

aafir.



Vol.3 pg.(/

57

Laws of Jurisprudence

Law: Namaa is 7ard+e+)in Jindividual obligationK upon every

&uallaf Jresponsible and accountableK person. $t is 7ard on every

person who is )aHil Jsensible6of sane mindK and -aaligh Ji.e. one

who has reached the age of pubertyK. ne who reBects Namaa to be

7ard JobligatoryK is a aafir JinfidelK, and one who intentionally

omits it even once, is a 7aasiH JtransgressorK. ne who does not

perform his Namaa must be imprisoned Jin a &uslim !tateK, untilsuch a time that he repents and starts performing his Namaa.

)ccording to the three $mams, i.e. $mam &aali, $mam !hafii and

$mam )hmed *M>اNا !O CPع the !ultan+e+$slam Jightly appointed

&uslim ulerK has the right of e4ecuting such a person. 0?urr-e-

Muhtar Vol"B $g" =D>1

Law:

) child who has reached the age of seven should be taught how

to perform Namaa, and when the child reaches the age of ten, he

should be hit and made to read Namaa Ji.e. reprimanded for not

reading NamaaK. 0Abu ?aud K 2irmizi1

Law: Namaa is purely an individual physical means of 9orship.

here can be no deputising in $tI neither can one read Namaa on

behalf of some other person, and nor can any amount of money be

given as 7idya Jcompensation 6 paymentK for not reading it in ones

lifetime. ?owever, if a person has passed away and one intends to

give out an amount as compensation for the !alaahs which the

deceased has missed, then this may be done and there is hope that itwill be accepted, $n !ha )llah. "ven if the deceased did not advice

that it should be done, his heirs may do so on his behalf, as there is

hope that it will be accepted and he will be pardoned. 0?urr-e-

Muhtar, Raddul Muhtar $g"=D7 and other authenti& boos1



Vol.3 pg.(0

58

Law:

he 7ardiyat of Namaa, i.e. based on the direct %ivine

Command of )lmighty )llah, and the evident rationale for it is

Fime. $t will be regarded as being fulfilled if it is performed in any

time between the starting and ending time of that Namaa, thus the

responsibility of the 7ard will be regarded as being discharged. $f one

did not read Jthe NamaaK and only a very small portion of the

prescribed time is left, this time is the last time and will be rationale.

herefore, if an insane person regained sanity, or an unconscious

person became conscious, or a female menstruating female became

pure, or a child reached puberty, or a person who has reached

puberty becomes a &uslim, and the amount of time remaining is

only sufficient to say 2 H 0 hا 0هللا3 2 \ 0 i ‘Allahu Abar! , then the Namaa for that

time becomes 7ard JobligatoryK upon all of them. $f the insanity of a

person or the unconscious state of a person does not e4ceed the five

times Jof prayerK or more than that, then even if he does not have

sufficient time to mae the abeer+e+ahreema J7irst abeer to

commence NamaaK that Namaa is still 7ard Jupon himK and he

must perform the *aa. 0?urr-e-Muhtar Vol"B $g"=DI1

he e4planation regarding females in menstruation J?aidhK and

those who are bleeding after childbirth JNifaasK is covered in detailin the Chapter on &enstruations 1.


1. $f she became paa JcleansedK within the full period and she only has sufficient time to say

)llahu )bar in the JremainingK time, then Namaa will be regarded as being 7ard Jon herK.

?owever, if she became cleansed before the complete period Ji.e. before 1# days in ?aidh and

before '# days in NifaasK, then that amount of time is reHuired where she may be able to maeMhusl Jtae bath for purificationK, wear her clothes and say )llahu )bar. ?aving sufficient

time to mae Mhusl, means she should have sufficient time to complete all those things that

are pre+reHuisites for Mhusl, in other words, bringing water Jgetting water readyK, removing

her clothing and maing purdah Jgoing into a covered areaK. )ll these will be regarded as pre+

reHuisites for Mhusl. Jaddul &uhtarK



Vol.3 pg.(

59

Law:

$f a Na+-aaligh Jone who has not as yet reached the age of

pubertyK performed his Namaa in the appointed time, but later

towards the ending time Jof that NamaaK he attains puberty, then in

such a case, it is obligatory upon him to repeat that Namaa.

!imilarly, if J)llah 7orbidK a person had become a &urtad Jan

apostate, i.e. he left the fold of $slamK and then he accepts $slam in

the last time of a Namaa then the Namaa of that time will be

regarded as 7ard upon him. Jhis isK, even if he had already

performed that Namaa in the beginning time Jof that NamaaK

before committing apostasy. 0?urr-e-Muhtar Vol"B $g"=DI1

Law:

$f a Na+-aaligh, slept after performing "sha, and then had

$htilaam Jnocturnal emissions or wet dreamK. ?owever, he did not

get up until after the time of 7aBr had commenced, then he should

repeat the "sha of that night, and if his eyes opened before the timeof 7aBr commenced, then it is unanimously agreed that the Namaa

of "sha is 7ard upon him. 0*ahrur Raa!i. Vol"= $g"J@1

Law:

$f a person did not perform his Namaa in the starting time Ja

NamaaK and then at the ending time such an F<r1 presents itself,

that causes the Namaa to be missed. 7or e4ample, menstruationcommenced in the last timeI or a woman began to bleed after

childbirthI or insanity or unconsciousness overtoo one, then the

Namaa for that particular time is e4empt and there is no need to

mae *aa2 for it as well.

1. F<r or F<dhr refers to the reason, which e4cuses person from fulfilling or discharging his

obligations, i.e. chronic annulment of purification etc.

2. *aa or *adha Namaa is the Namaa for clearing missed Namaa.



Vol.3 pg.5#

60

?owever, the condition in the case of insanity and unconsciousness

is that they should encompass Jlast forK more than the time of the

entire five !alaahs continuously, otherwise *aa will become

necessary. 0Alamgiri vol"B $g"E7 Raddul Muhtar vol"B $g"=DI1

Law:

ne had the notion that the time of a particular Namaa had

not as yet commenced, but he still proceeded by reading the

NamaaI however, after completing his Namaa he established that

the prescribed time had indeed commenced Ji.e. it was the correct

time for that NamaaK. $n this case, his Namaa will not be regarded

as being valid. 0Raddul Muhtar vol"B $g"=E71

Namaaz Times

)lmighty )llah says

β̈ Î) n 24 θ n = ¢Á 9 $#ô M t Ρ x " ’ n t *š;6 ÏΖ ÏΒ÷ $ ß! ø9 $#$ 97 ≈ t " Ï " $ 9 ? θ è%ö θ ̈Β

‘'ndoubtedly, Namaaz has been made obligatory u$on the believers at set

times! D!urah ', Verse 1#3E

z #≈ y s ö8 /¡ s ù«- $#t 6 Ï šχθ /¡ ô! è ?t 6 Ï9u ρt βθ ßs Î8 óÁ è ?ã& s !u ρß‰ ô! y s ø9 $#’ Î ûÅ V≡u θ≈ y ! 7¡ 9 $#& :ö ‘F{ $#u ρ$ :0 Ï. t * u ρt 6 Ï9u ρt βρã Îγ ô( è ?

‘o, glorify Allah, hen entering into to the evening (Maghrib and Lsha+, and

hen entering the morning (<a4r Namaaz+" And 9is 6raise is in the sies and

the earth and hen a $ortion of the day remains (Asr Namaaz+ and hen

noon a$$ears (uhr Namaaz+! D!urah 3#, Verses 1/+10E



Vol.3 pg.51

61

Hadith 1: ?aaim reported from $bn )bbas ع CPما Nا !O هللا ا *M> that

asoolullah said, Fhere are two 7aBrs JdawnsK> ne is that in

which eating is ?araam, and Namaa is ?alaal Ji.e. for one who is

fastingK, and the second is that in which Namaa J7aBrK is ?araam and

eating is ?alaal.

Hadith 2: Nasai reports from )bu ?urairah that asoolullah

said, Fne who obtained one aaat of 7aBr !alaah before sunriseI

obtained the Namaa Ji.e. that Namaa has become 7ard upon himK.

ne who obtained even one aaat of )sr before sunsetI obtained

the Namaa Ji.e. his Namaa is validK. $n this narration, the word

aaat in both cases refers to abeer+e+ahreema Jhe )llahu

)bar that is proclaimed to commence NamaaK. !o, if one tied the

Niyyah Ji.e. made the intentionK for )sr Namaa and proclaimed

)llahu )bar and the sun had not set as yet, but then set Jafter heproclaimed the abeerK, then that Namaa will be regarded as valid.

!imilarly, if an unbeliever became a &uslim, or if a child reached the

age of puberty at such a time wherein he had sufficient time to say

the abeer+e+ahreema before the sunrise, then that 7aBr Namaa

becomes 7ard upon him, and he should mae *aa for that 7aBr.

?owever, if he became a &uslim or became -aaligh after sunrise,then that Namaa is not 7ard upon him.

Hadith 3: irmii reports from aafi bin =hadiB that

asoolullah said, Fead the Namaa of 7aBr in brightness as there

is immense reward JblessingsK in this.

Hadith 4: $t is reported in the narration of %ailmi from )nas

that in doing so you will be pardoned J$n doing what will be

pardonedOK. $t is in another narration of %ailmi from )nas that



Vol.3 pg.52

62

one who performs his 7aBr as it becomes bright, )llah will brighten

his grave and his heart, and ?e will accept his Namaa.

Hadith 5: $n abrani )wsat it is narrated from )bu ?urairah

that asoolullah said, F&y <mmah will always remain on 7itrat

Ji.e. on the rue eligionK for as long as they perform their 7aBr

!alaah in brightness.

Hadith 6: $mam )hmed and irmii report from )bu ?urairah

that asoolullah said, Fhere is a starting and ending time for

Namaa. he starting time for Luhr is when the sun declines and its

ending time is when the time of )sr starts. he ending time for )sr is

when the disc of the sun turns yellowI and the starting time of

&aghrib is when the sun has set, and its last JendingK time is when

the evening twilight vanishes which is the beginning time for "sha,and its ending time is when half night passes Ji.e. &ubah6lawful time

without any dislieK.

Hadith 7: $n -uhari and &uslim it is narrated from )bu ?urairah

that asoolullah said, Ferform your Luhr when it becomes

cool, for verily the intensity of the heat is from the scorching effectsof ?ell. ?ell complained to its Creator that some of my elements

devour my other elements. $t was thus granted the permission to

tae two breathsI one in winter and one in the summer.

Hadith 8: !ahih -uhari !hareef narrates in the section on )aan

of the ravellers, that )bu Larr reports, Fwe were on a Bourneywith asoolullah and the &uain intended to call out the )aan.

?e said, F9ait for it to cool down )gain he intended to give the

)aan and he again said, F9ait for it to cool down. nce again, he



Vol.3 pg.53

63

intended to call out the )aan and again he said, F9ait for it to

cool down, until such time that the shadows are eHual to the hills.

Hadith 9&10: $mam )hmed and )bu %awud have reported

respectively from ?arat )bu )yub and <Hba bin )amir ع CPما Nا

!O هللا ا *M>

that asoolullah said, F&y <mmah will always remain on 7itrat as

long as they do not delay &aghrib to the e4tent that the stars appear

close together.

Hadith 11: )bu %awud reported from )bdul )i bin afee that

asoolullah said, F$n overcast JcloudyK conditions, perform the

Namaa of the day Ji.e. )sr NamaaK swiftly, and delay the &aghrib

rayer.

Hadith 12: $mam )hmed reports from )bu ?urairah thatasoolullah said, F$f $ did not feel that it would be difficult upon

my <mmah, then $ would have commanded them to perform

&iswaa with every 9udu. )lso commanded to delay the "sha

!alaah until a third or half the night has passed, for Jat this timeK

)lmighty )llah manifests ?is !pecial -lessings on the sies, and until

morning ?e announcesI $s there someone in need that $ may givehim Jwhat he wishesKO $s there someone wanting forgiveness, that $

may grant him forgivenessO $s there anyone wanting to mae %ua, so

that $ may accept his %uaO

Hadith 13: $n abrani )wsat from )bu ?urairah it is narrated

that asoolullah said, F9hen the time of 7aBr appears then thereis no Namaa JNafilK e4cept for the 2 aaats of 7aBr.

Hadith 14: -uhari and &uslim have reported from )bu !aeed

=hudri that asoolullah said, F)fter the morning JprayerK there



Vol.3 pg.5'

64

is no Namaa until such a time that the sun does not rise properly,

and there is no Namaa after )sr until such a time that the sun does

not set.

Hadith 15: $n !ahihain it is narrated from )bdullah !anaabahi

that asoolullah said, Fhe sunrises together with the horns of

shaitaan. 9hen the sunrises fully, shaitaan separates from it, then

when it reaches its enith, shaitaan comes near it again, and when it

declines he moves awayI then when it is about to set, shaitaan comes

near it again, and when it has set he separates from it, so do not

perform Namaa in these 3 times.


The Time of Fajr

Law:

he time of 7aBr is from the brea of rue dawn J!ubho !aadiHK

up to the first ray of the sun. De4tE1

Note: !ubho !aadiH Jrue %awnK is a glow, which appears in the

eastern horion from where the sun is to rise today. he brightnessof this glow increases until it spreads along the entire horion JsyK,

and earth becomes bright Ji.e. daylight appearsK.

-efore this, in the centre of the sy a very light whiteness appears,

under which the entire horion remains blac JdarK. !ubho !aadiH

Jrue %awnK breas from under this, spreading out to the southern

and northern ends, and then rising upwards.

UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUU

1. 9herever in this boo the word te4t appears by itself as reference, it will refer to the actual

te4t of the general authentic boos of 7iHh, namelyI *udoori, =an ul <maal, &aBma Ful )nhur,

!harah 9iHaaya and NiHaaya etc.E



Vol.3 pg.5(

65

his slight whiteness becomes lost in this. his slight whiteness is

nown as !ubho =aaib J7alse %awnK. !ubho =aaib does not mar

the starting time of 7aBr. hat which has been mentioned by some,

wherein they say that after the whiteness of !ubho =aaib fades

away darness appears, is an incorrect notion. he correct view is

that which we have mentioned.

Law:

$t is preferred in regards to the Namaa of 7aBr to commence

praying it once the glow of !ubho !aadiH breas and then starts to

spread a little. Credence should be given to this. ?owever, with

regards to last time of "sha and halting eating at the time of !ehri,

credence should be given to the beginning of !ubho !aadiH Jin other

words, the moment dawn breas the time of "sha should be regarded

as having elapsed, and the one maing !ehri should stopK. 0Alamgiri

vol"B $g"EI1

Note: $n this region1, the minimum time duration between the

brea of rue %awn and sunrise is at least 1 hour and 10 minutes and

the ma4imum duration is 1 hour and 3( minutes. he duration

should be less or more than this. n the 21st of &arch, it is 1 hour and

10 minutes, and then it increases until on the 22nd ;une it reaches thefull 1 hour 3( minutes. $t then starts to decreases until on the 22nd of

!eptember when it becomes 1 hour 10 minutes, thereafter it

increases again until the 22nd %ecember when it becomes 1 hour 2'

minutes. hereafter it decreases again, until on the 21st &arch it

returns to the same 1 hour 10 minutes once again. ne, who is not

aware of the time of %awn, should end his !ehri 1 hour '# minutesbefore JsunriseK during the summer months, especially during ;une


1. his refers to those cities, which are on the same longitude and latitude as -areilly.



Vol.3 pg.55

66

and ;ulyI and during the winter months, he should end !ehri 1 hour

3# minutes before JsunriseK, especially during %ecember and

;anuary.

owards the end of &arch and !eptember, when the days and nights

are eHual, one should end !ehri 1 hour 2' minutes before JsunriseK.

ne should give the )aan of 7aBr 0 or 1# minutes after the times,

which have been mentioned for ending !ehri, so that precaution is

taen in regards to both !ehri and )aan.

!ome uninformed people call out the )aan one and three Huarter

hours to 2 hours before sunrise. hen, they even pray their !unnat

and sometimes even the 7ard in this time.

Neither is this )aan valid, nor is the Namaa valid. !ome peoplethin that the seventh portion of the night is when the 7aBr time

commences. his is certainly not correct.

%uring ;une and ;uly, when the days are longer and the nights are

around 1# hours, then in such days, the time of dawn does come into

the seventh portion of night, or even a few minutes before it.

?owever, in %ecember and ;anuary, when the night is 1' hours long,

then in this time, the time of 7aBr only comes in the ninth portion of

the night or even later.

Gooing for the indication of the start time of 7aBr is difficult,especially when it is hay and unclear or when it is a moonlit night.

ne should thus always pay attention to the time of sunrise, noting

the time of sunrise on that day and then giving the )aan the

following day in that time, appro4imately according to the same



Vol.3 pg.5/

67

time as e4plained above for the )aan and 7aBr Namaa 1. D$fadaat+e+

aviyah Vol.2 pg.310E

The Time of Zuhr and Jummah

he ime of Luhr and ;ummah is from the time the sun declines

Jfrom mid+dayK up to such time that the shadow of every obBect is

doubled with the e4ception of its original shadow Jwhich was cast at

mid+dayK. 02e%t1

Note: he original shadow of an obBect is the shadow, which is

manifested when the sun reaches the ‘Ghat Nisfun Nahaar! Ji.e. the

meridian line of the locationK on that day. his differs according to

the region and season. )s the day declines the shadow increases, and

as the day grows the shadow decreases. $n other words, it is longer inwinter and shorter in summer. $t becomes less in those regions

which are closer to the "Huator, whereas in certain regions, during

certain seasons, there is no shadow at all when the sun is directly

over the head Ji.e. e4actly at mid+dayK.


1. 9ith regards to that which has been mentioned above, it must be noted that, this refers to

the times at the particular locality in $ndia. he times and the duration between the rue dawn

and !unrise will differ in your city or town. )s your local <lama to guide you in regards to the

correct times for your locality. ?owever, the basic principle that *adi !adrush !hariah has

mentioned is that one should always try to end !ehri before the commencement of rue %awn,

rather than at the e4act time. $n other words, if in your locality there is 1 hour 2# minute

duration between rue %awn and !unrise, you should end your !ehri 1 hour 2( minutes before

sunrise. his way you are ending at least ( minutes before the commencement of rue %awn,

so there is no ris of you e4ceeding the time limit, thereby damaging your fast. he principlementioned in regards to the )aan is also very clear and that is, as a precautionary measure

one should only call out the )aan 0 to 1# minutes after the appearance of rue %awn, so that

the )aan is given in the correct time. he point that he made is that some people give )aan

much earlier than the starting time for 7aBr and in doing so, neither will such an )aan which

has been called out in the incorrect time, nor such Namaa which has been performed in the

incorrect time, be regarded as valid.



Vol.3 pg.50

68

?ence, in the winter months, such as in %ecember, the original

shadow in our region Ji.e. -areillyK which lies close to 20 degrees

latitude, which is more than 0 W foot1 and in &aah &uaamah

which lies at appro4imately 21 degrees, the actual shadow there

during the said season is slightly more than / foot. $t never e4ceeds

this, after this time. !imilarly during the summer months, between

the 2/th and 3#th of &ay there is no actual shadow at all in &aah

during mid+day.

hereafter, this shadow is seen reversed. $n other words, the

shadow, which used to be seen towards the North, will now be seen

towards the !outh in &aah &uaamah. hen, until the 22nd of

;une, it e4tends by W foot and then begins to decrease againI until

between the 1(th and 10th of ;uly it becomes non+e4istent again.

hereafter it will be seen towards the North again. $n our cityJ-areillyK, neither does it fall towards the !outh and nor does it

become in+e4istent, but the shortest shadow is on the 22nd of ;une,

when it remains W foot. 0Ref 3fadaat-e-Razviyah vol"= $g"D=71

Note: he indication of the sun declining can be gained by planting

a stic straight JuprightK into flat level ground, in a manner wherebyit is not really tilting towards the "ast or the 9est. )s the suns

height increases, the shadow of the stic will become smaller. nce

it stops getting any smaller, it has reached its mid+point Ji.e. it has

reached the meridian line of the locationK, and the shadow at that

time is nown as the !aya+e+)sli, meaning the actual or original

UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUU

1. he reference here to 0 W foot and / foot refers to the original shadow of the height of an

average person. $n early times, the height of an average person was used as the unit of

measure and this is what *adi !adrush !hariah means when saying that the original shadow of

an obBect at that particular time is 0 W foot long. $t must also be noted that foot here does not

refer to the foot measure used today, but refers to the sie of the foot of an average person.



Vol.3 pg.5

69

shadow. hereafter, it will start to grow. his is confirmation that it

has now started to move past the point of the meridian line of the

location Ji.e. its enithK. Now, the time of Luhr has commenced. his

is simply an estimate, because the matter of the shadow becoming

more or less, especially in the summer months, is not easily distinct.

) better method than this is the meridian line of location JtheoryK. $n

this method, one needs to place a compass correctly on level ground

and draw the meridian line of location at the point of the needle. $n

these regions J-areilly, <K, one should plant a thin conical shaped

rod with a pointed tip straight into the ground, on the southern side

of the line, which should neither be leaning to the "ast or 9est, and

it should be in the e4act centre of the meridian line of location as per

its theory. 9hen the shadow of its tip, coincides e4actly with that

line, it is e4actly mid+day, and if it tilts even minutely towards the"ast, the Nisfun Nahaar1 has ended and time of Luhr has

commenced.

The Time of Asr

he time of )sr commences once the time of Luhr has ended. $nother words, the time of )sr starts from the time the shadow of any

obBect becomes two times its sie, e4cluding the original shadow,

and it ends at sunset.

Note: $n these regions, i.e. cities lying along the same longitude

and latitude of -areilly, the minimum duration for )sr is 1 hour and3( minutes and the ma4imum duration for )sr is appro4imately 2

hours and 5 minutes. he detail in regards to this is as follows:



Vol.3 pg./#

70

$n other words, the duration from the 2'th ctober from ahweel+e+

)Hrab2, until the end of the month is 1 hour 35 minutes. hen from

the 1st November until the 10th of 7ebruary Ji.e. for 3 X monthsK, it

remains for almost 1 hour and 3( minutes. his is the shortest

duration in the year for )sr. $n this region, the time of )sr is never

shorter than this. hen at ahweel+e+?aut, from the 1th 7ebruary

until the end of month, the duration for )sr will be 1 hour and 35

minutes. hen in the first wee of &arch, it will be for 1 hour and 3/

minutes. $n the second wee, it will be 1 hour and 30 minutes and in

the third wee, it will be 1 hour '# minutes. hen on the 21st &arch,

from ahweel+e+?amal until the end of the month the duration of

)sr will be 1 hour '1 minutes. $n the first wee of )pril, it will be 1

hour '3 minutesI in the second wee, it will be 1 hour '( minutesI in

the third wee, it will be 1 hour '0 minutes. 7rom the 2#th621st )pril

during the ahweel+e+haur until the end of the month, theduration of )sr is 1 hour (# minutes.

Note: he actual times for your locality can be obtained with the

help of your <lama or from the observatory.

hen in the first wee of &ay, the duration is 1 hour (3 minutesI inthe second wee, it is 1 hour (( minutesI in the third wee, it is 1

hour (0 minutes. hen from the 22nd623rd &ay during the ahweel+e+

;aua until the end of the month the duration is 2 hours 1 minute.


1. Nisfun Nahaar is when the !un is at its highest point at mid+day.

2. he ahweel mentioned in this discussion refers to the crossing of the sun into the

particular celestial station. 7or e4ample, ahweel+e+?amal would mean when the sun passes

the celestial station of ?amal, which is called )ries. he names of the celestial stations

mentioned above are as follows: )Hrab is !corpion, ?aut is isces, ?amal is )ries, haur is

aurus, ;aua is Memini, !artaan is Cancer, )sad is Geo, !ambla is Virgo and &iaan is Gibra.



Vol.3 pg./1

71

hen in the first wee of ;une, the duration is 2 hours 3 minutesI in

the second wee, it is 2 hours ' minutesI in the third wee, it is

2hours ( minutes, then from the 22nd ;une during the ahweel+e+

!artaan up to the end of the month, the duration is 2 hours 5

minutes. hen in the first wee of ;uly, it is 2 hours ( minutesI in the

second wee, it is 2 hours ' minutesI in the third wee, it is 2 hours 2

minutesI then on the 23rd ;uly during the ahweel+e+)sad it is 2

hours 1 minute. )fter this, until the end of the month the duration is

2 hours. hen in the first wee of )ugust, the duration of )sr is 1

hour (0 minutesI in the second wee, it is 1 hour (( minutesI in the

third wee, it is 1 hour (1 minutes. hen from the 23rd62'th )ugust

during the ahweel+e+!ambla, it is 1 hour (# minutes. )fter this,

until the end of the month it is 1 hour '0 minutes. hen in the first

wee of !eptember, the duration is 1 hour '5 minutesI in the second

wee, it is 1 hour '' minutesI in the third wee, it is 1 hour '2minutes, then on the 22nd623rd !eptember during the ahweel+e+

&iaan, it is 1 hour '1 minutes. )fter this, until the end of the month

it is 1 hour '# minutes. hen in the first wee of ctober, it is 1 hour

3 minutesI in the second wee, it is 1 hour 30 minutesI in the third

wee, it will be 1 hour 3/ minutes until 23rd ctober. he time of )sr

is valid before the setting of the sun. 03fadaat-e-Razviyah vol"= $g"BJE1

The Time of Maghrib

he time of &aghrib is from the time the sun has set until the setting

of the F!hafaH i.e. the evening twilight. 02e%t1

Law:

)ccording to our &adhab, the F!hafaH J)byadK, i.e. the evening

twilight refers to the whiteness in the western horion after the

setting of the redness J!hafaH e )hmarK, which spreads out in the

southern and northern directions, lie the JwhitenessK of !ubho



Vol.3 pg./2

72

!aadiH. 09idaya vol"B $g"55 harh #i.aaya, vol"B $g"BD@ Alamgiri vol"B

$g"EI 3fadaat-e-Razviyah vol"= $g"=@D1

$n this region J-areilly etcK, this time duration remains for at least 1

hour 10 minutes and at most 1 hour 3( minutes. D7atawa aviyah

vol.2 pg.2#3E his humble servant has also personally noted and

e4perienced this on numerous occasions.

Note: he daily times of !ubho J%awnK and &aghrib are eHual Ji.e.

the time difference between the both from mid+day is eHualK.

The Time of Esha and Witr

he time of "sha and 9itr is from after the setting of the

aforementioned whiteness until the rise of dawn. $t must be notedthat we do not depend on that whiteness which remains outspread

for a lengthy period to the east and west, it is the whiteness after

which spreads out to the North and !outh disappears when "sha

time commences. $t is similar to the !ubho =aaib Jfalse dawnK on

the eastern JhorionK.

Law:

"ven though the time for "sha and 9itr is the same, but

Farteeb Ji.e. to follow seHuence between both of themK is 7ard, so if

one read his 9itr before the "sha prayer then it will not be valid.

?owever, if one forgetfully read the 9itr before the "sha prayer or if

one later realied that he read the "sha Namaa without 9udu, and

then he read the 9itr with 9udu, then in this case 9itr prayer willbe valid. 0?urr-e-Muhtar vol"B $g"=EB Alamgiri vol"B $g" EI1

Law:

9ith regards to those cities JregionsK in which the time of "sha

does not appear at all and where the moment the evening twilight



Vol.3 pg./3

73

J!hafaH )byadK sets or even before it sets, the time of 7aBr

commences JBust as in the case of Gondon and -ulgar, where in every

year, there are forty days and nights Jor moreK wherein the time of

"sha does not appear at all, and during certain days it only lasts for a

few seconds or minutesK, so the people in these regions should

perform *aa for the "sha and 9itr of those days. 0?urr-e-Muhtar,

Raddul Muhtar vol"B $g"=ED1

The Preferred (Mustahab) Times Of Salaah

$t is &ustahab Jrecommended6preferredK to delay1 commencing the

7aBr prayer until F)sfaar Ji.e. until the land has become properly

brightenedK. ?owever, &ustahab to perform it at such a time,

wherein one will be able to recite '# to 5# )yats JversesK withFarteel, Ji.e. to recite in a slow, measured, regular toneK and after

turning the !alaam, one should still have sufficient time that if

something which nullifies the Namaa occurs then one may be able

to perform ablution and still have sufficient time to recite '# to 5#

verses again. $t is &aruh to delay1 the Namaa until such time

whereby there is a chance of the sun rising. 0?urr-e-Muhtar, RaddulMuhtar vol"B $g"=E> Alamgiri vol"B $g"EI1

Law:

$t is &ustahab for ?aBis to perform their 7ard in the very

earliest time of 7aBr whilst in &udalifa. 0Alamgiri vol"B $g"EI1


1. o delay here does not mean purposefully causing the Namaa to become *aa or reading it

other than in its fi4ed time. $t means delaying it within its fi4ed time, until it becomes bright,

rather than performing it in total darness.



Vol.3 pg./'

74

Law:

he Namaa of 7aBr is always &ustahab for females at FMhalas,

i.e. in its beginning time. $n regards to all the other !alaahs, it is best

for females to perform these after the time men have performed

their Namaa with ;amaat JcongregationK. 0?urr-e-Muhtar, vol"B $g"

=E>1

Law:

%uring winter, it is &ustahab to perform Luhr !alaah early Ji.e.

in the beginning timeK and during the summer months, it is

&ustahab to perform the Luhr later Ji.e. towards the latter part of

the timeK. his applies whether one performs it individually or in

;amaat. ?owever, during the summer months, if the ;amaat for

Luhr is performed in the beginning time, then it is not permissible

to delay ones Namaa so that one may read individually in the

&ustahab time Ji.e. one should not omit ;amaat for this reasonK. he

ruling for spring is that which applies to summer and the ruling forautumn is that which applies to winter. 0?urr-e-Muhtar, Raddul

Muhtar vol"B $g"=E> Alamgiri vol"B $g"EI1

Law:

he &ustahab Jdesirable and preferredK time for ;ummah is

the same as that for Luhr. 0*ahr vol"B $g"=E71

Law:

$t is always &ustahab to perform the )sr Namaa in the later

time of )sr. ?owever, it should not be delayed to the e4tent that the

dis of the sun becomes yellowish, whereby one is able to loo at it

directly without any obscurity, i.e. without the sight being daed due

to hae. Credence is not given in this case to the yellowness of the

sunlight. D)lamgiri vol.1 pg.'0I %urr+e+&uhtar vol.1 pg.2'/E

Law:

$t is preferred that Luhr should be read after the first shadow

and )sr after the second shadow. 0Hhuniya $g"=D51



Vol.3 pg./(

75

Law:

7rom e4perience, the yellowness in the dis of the sun appears

when there is about 2# minutes left before the sun sets. !o this time

is regarded as F9aHt+e+=arahat, i.e. non+recommended time.

!imilarly, 2# minutes after sunrise is a permissible time to perform

Jany Namaa. 0<ataa Razviyah vol"= $g"BJD1 (i"e" su&h as to $erform

unnats of <a4r hi&h one did not have time to $erform, or any other Nafil

su&h 3shraa. et&"+

Law: o delay the Namaa means that one should divide the

&ustahab duration of that Namaa into two parts. $t should be

performed in the preceding part of that time. 0*ahrur Raa!i. vol"=

$g"=E71

Law:

$f one commenced )sr Namaa in the &ustahab time but one

performed, it at such a length that it entered into the &aruh time,and then there is no offence or disapproval in this. 0*ahr $g"=E7,

Alamgiri vol"B $g"EI, ?urr-e-Muhtar vol"B $g"=E51

Law:

9ith the e4ception of when the weather is cloudy and

overcast, it is &ustahab to perform &aghrib promptly Ji.e. without

delaying itK. o delay &aghrib for more than the duration of 2aaats, is &aruh+e+aneehi. ?owever, it is &aruh+e+ahreemi

to delay the &aghrib without a valid reason of Bourney or illness etc.

up to such a time that the stars are seen close together Ji.e. clusters

of stars are visibleK. 0?urr-e-Muhtar vol"B $g"=E5 Alamgiri vol"B $g"EI

<ataa Razviyah1 (9ere the Namaaz does not be&ome Maruh-e-2ahreemi

but the a&t of delaying the Namaaz is Maruh-e-2ahreemi+

Law:

o delay "sha until one third of night is &ustahab and to delay

it until half the night is F&ubah Ji.e. lawfulKI where the 7ard !alaah is

performed before midnight. o delay to the e4tent that the night



Vol.3 pg./5

76

starts to decline is &aruh as it is the cause for maing the Jsie of

theK ;amaat smaller. 0*ahr vol"B $g"=EI ?urr-e-Muhtar vol"B $g"=E51

Law:

$t is &aruh to sleep before performing ones "sha Namaa and

it is &aruh to tal of worldly issues and to tell worldly stories and

tales etc. after "sha Namaa. here is no obBection or harm in

discussing necessary issues, reciting the ?oly *uran, discussing

%eeni issues, narrating anecdotes of the pious and having

conversation with your guest. !imilarly, after the start of 7aBr until

sunrise, it is &aruh to discuss any other issue e4cept for being

engrossed in the emembrance of )llah, i.e. FLir+e+$laahi. 0?urr-e-

Muhtar, Raddul Muhtar vol"B $g"=E51

Law:

ne who is confident of remaining awae should perform his

9itr Namaa towards the latter portion of the nightI otherwise, heshould perform it before sleeping. hereafter, if his eyes open later

that night, he should perform his ahaBud, and to repeat his 9itr at

this time is impermissible. 0?urr-e-Muhtar, Raddul Muhtar vol"B $g"=E71

Law:

n cloudy days, it is &ustahab to be prompt in "sha and )sr,

and to delay the other !alaahs. 02e%t1

Law:

$t is ?araam to combine the Namaa of two times together in

one time, due to the e4cuse of Bourney etc., be this if one read the

second Namaa in the time of the first, or if one delays the first to

the e4tent that its time e4pires, thereby reading it in the time of the

second Namaa. ?owever, in the second case, ones responsibility forfulfilling the first Namaa will be regarded as being discharged, as it

has been read in the sense of it being *aa, even though one will

charged with Munah+e+=abeera JmaBor sinK for allowing the Namaa

to become *aa Ji.e. allowing it to e4pireK. )s for the first case, then



Vol.3 pg.//

77

in this situation, the second Namaa will not even be regarded, as

being valid and the one will still be responsible for discharging the

7ard. ?owever, if one combines them with a valid e4cuse of Bourney

or illness etc., in the manner and situation whereby one performs

the first Namaa in its last time, and the second Namaa in its

beginning timeI then in fact both have been read within their

respective times and there is no obBection to this. 0Alamgiri vol"B $g"EI

ith further detail1

Law:

he case of Namaa at )rafat and &udalifa is e4cluded and

distinct from the above rule. $n )rafat, Luhr and )sr will be prayed

in the time of Luhr, and in &udalifa, &aghrib and "sha will be read

in the time of "sha. 0Alamgiri vol"B $g"EJ1

Makruh Times of Salaah

No Namaa is permissible at the following 3 times:

1. !unrise

2. !unset

3.

Nisfun Nahaar Jwhen the sun it at its LenithK

%uring the above mentioned times, one is not permitted to perform

any type of 7ard, 9aaBib or Nafil rayer, be it F)da JNamaa of fi4ed

timeK or F*aa JNamaa after e4pired timeK. !imilarly, !aBdah+e+

ilaawat or !aBdah+e+!ahw is also impermissible at this time.

?owever, if one did not perform ones )sr Namaa for that day, theneven though the sun is already setting, one should read the )sr, but

to have delayed it to such an e4tent is ?araam. his has been

mentioned in the ?adith as the FNamaa of a hypocrite.



Vol.3 pg./0

78

Fuloo Ji.e. sunriseK is from the time the rim of the sun appears until

such a time that the sight is daed by looing at it. his duration is

for about 2# minutes from after the rim has appeared. !unset is from

the time the vision is not obscured or daed when looing at it Jthe

sunK, up to the time, it sets.

his duration also lasts for about 2# minutes. Nisfun Nahaar here

refers to the time from Nisfun Nahaar !hari up to Nisfun Nahaar

?aHeeHi meaning it is until such time that the sun slips down, which

is nown as ‘aha-e-Gubra! . $n other words, one should tae the

start time of 7aBr and the sunset time for the day and divide into 2

eHual parts.

9hen the first part ends, it mars the beginning of Nisfun Nahaar

!hari, and from this time until such time that the sun declines, is theforbidden time for every Namaa. 0Alamgiri vol"B $g"EJ ?urr-e-Muhtar

K Raddul Muhtar vol"B $g"=EI <ataa Razviyah vol"= $g"D@51

Law: $f laymen are reading their 7aBr Namaa whilst the sun is

rising, they should not be interrupted. 0?urr-e-Muhtar vol"B $g"=EI1" $n

other words, they should not be interrupted whilst reading. )fterthey have completed their Namaa, they should be informed and

ased to repeat their Namaa after sunrise.

Law: $f a ;anaaah is brought during the forbidden or offensive time,

it should be performed in that time, as there is not disapproval of

this. $t is only disapproved if the ;anaaah was ready before theNamaa was delayed, until such time that the forbidden time

appeared. 0Alamgiri vol"B $g"EJ Raddul Muhtar vol"B $g" =EI1



Vol.3 pg./

79

Law: $f an F)yat+e+!aBdah JVerse that necessitates !aBdahK is recited

during these times, it is better to delay the !aBdah until the

forbidden time elapses. ?owever, if one does perform the !aBdah

during the forbidden time, it is also regarded as permissible. $f one

recited the )yat+e+!aBdah in a non+&aruh time and then performed

the !aBdah in a &aruh time, it is &aruh+e+ahreemi. 0Alamgiri vol"B

$g"EJ1

Law: *aa Namaa during these times is impermissible. $f one

already started the *aa Namaa during this time, it is 9aaBib to

brea the Namaa and then read it in a non+&aruh time. ?owever,

if one does not brea the Namaa but completes it, the 7ard will be

discharged, but he is sinful. 0Alamgiri vol"B $g"EJ ?urr-e-Muhtar vol"B

$g"=EI1

Law: $f a person made a vow to perform Namaa during this specific

time, or if one made an absolute vow to perform Namaa, then in

both cases it is impermissible to fulfil these vows during these

forbidden times. his vow must be fulfilled in an appropriate time of

Namaa. 0?urr-e-Muhtar vol"B $g"=>@ Alamgiri vol"B $g"EJ1

Law: $f one commenced any Nafil, during this time then it becomes

9aaBib to fulfil them, but to perform them during this time is

impermissible. $t is thus 9aaBib to brea the Namaa and perform its

*aa in the appropriate time. ?owever, if one already performed the

Namaa in this time, then one has committed a sinful act, but now it

is not 9aaBib to perform the *aa. 0Hhuniya $g"=E= ?urr-e-Muhtarvol"B $g"=>@1



Vol.3 pg.0#

80

Law:

"ven those Namaa that commenced in a &ubah JlawfulK or

&aruh time and then caused to brea, should not be read during

these times. 0?urr-e-Muhtar vol"B $g"=>B1

Law: $t is not preferred to recite the ?oly *uran during these times.

$t is rather better to spend this time in Lir and %urood !hareef.

0?urr-e-Muhtar vol"B $g"=>@1

Law: $t is disallowed to perform Nafil during 12 times and from

amongst them, i.e. during numbers 5 and 12, the performance of

7ard and 9aaBib Namaa, ;anaaah Namaa and !aBdah+e+ilaawat is

disallowed:

1. 7rom the start of 7aBr until sunrise. %uring this time with the

e4ception of the !unnat of 7aBr, no other Nafil Namaa is permitted.0Alamgiri vol"B $g"EJ ?urr-e-Muhtar vol"B, =>B1

Law: $f a person was reading Nafil Namaa before the

commencement of 7aBr time, and he had only Bust read one aaat

and the time of 7aBr commenced, then he should complete the

second aaat as well. ?owever, both these aaats cannot beregarded as being in place of the !unnat of 7aBr. $f one made the

intention of reading ' aaats Jof NafilK and after reading the first

aaat the time of 7aBr commenced then he completed the entire '

aaatsI the last 2 aaats will be regarded as being in place of the

!unnat of 7aBr. 0Alamgiri vol"B $g"EJ1

Law: )fter the Namaa of 7aBr has been performed, right up to

sunrise, even if sufficient amount of time is remaining, and even if

the !unnat of the 7aBr was not performed before the 7ard then he



Vol.3 pg.01

81

now wishes to read it Ji.e. the !unnatK, it is not permissible to do so.

0Alamgiri vol"B $g"EJ Raddul Muhtar vol"B $g"=>B1

Law: $f the !unnat of 7aBr commenced before the 7ard of 7aBr and

then annulled and he now wishes to read the *aa for it after the

7ard of 7aBr, it is still not permitted. 0Alamgiri vol"B $g"EJ1

2

$f the $Haamat for ;amaat according to your &adhab has been

given, then from the time of the $Haamat until the end of the

;amaat, it is &aruh+e+ahreemi to read any !unnat or Nafil.

?owever, if the ;amaat for 7aBr has already commenced and if one

nows that by reading ones !unnat, one will still be able to catch the

;amaat. "ven though it means Boining in the *ada, then in this case

the ruling is that one should move away from the ;amaat and read

the two !unnat of 7aBr, thereafter Boin the ;amaat. $f one nows thatby reading the !unnat, the ;amaat will elude him, and he still

neglected the ;amaat for the sae of reading his !unnat, then this is

an impermissible and sinful act. $n all the other !alaahs, even if one

nows that after reading the !unnats for them he will still catch the

;amaat, it is still not allowed for him to read the !unnats once the

;amaat has commenced. 0Alamgiri vol"B $g"EJ ?urr-e-Muhtar vol"B $g"=>=1

3

7rom after )sr Namaa, up to the time that the sun becomes

yellowish, all Nafils are disallowed. $f one started a Nafil Namaa in

this time and then broe the Namaa, then too one is not permitted

to perform its *aa in this time. $f he still persists and continues thisNamaa in this time, it will not be regarded as being valid. ?e will

not be absolved from the responsibility of performing that *aa.

0?urr-e-Muhtar vol"B $g"=>B Alamgiri vol"B $g"EJ1



Vol.3 pg.02

82

'

7rom the time of sunset, right up to the 7ard of &aghrib. 0Alamgiri

vol"B $g"EJ ?urr-e-Muhtar vol"B $g"=>=1" ?owever, $mam $bn )l

?umaam made an e4ception for 2 very short aaats.

(

7rom the moment the $mam stands up from his place to deliver

the =hutbah JsermonK of ;ummah until the end of the 7ard of

;ummah, it is &aruh to perform any Nafil Namaa, and this even

includes the !unnat of ;ummah. 0?urr-e-Muhtar vol"B $g"=>=1

5

Namaa, including *aa Namaa is not permissible at the time of

=hutbahI be it during the first or second =hutbah, or during the

=hutbah of ;ummah or any other =hutbah, such as the =hutbah of

"ids, =asoof, $stisHa, ?aBB or Niah. ?owever, one who is a !aahib+e+

arteeb is permitted to perform his *aa whilst the ;ummah

=hutbah is in progress. 0?urr-e-Muhtar vol"B $g"=>=1

Law:

$f one had already commenced the !unnat of ;ummah and the

$mam got up from his place to deliver the ;ummah =hutbah then in

this case, one should complete the entire ' aaats. 0Alamgiri vol"B

$g"EJ1

/

Nafil before both the "id Namaa is &aruh, be it at home, at the

"id Mah or at the &asBid. 0Alamgiri vol"B $g"EJ ?urr-e-Muhtar vol"B

$g"=>D1

0

Nafil after both the "id Namaa is &aruh, if it is read at the "id

Mah or at the &asBid. $t is however not &aruh if done at home Jafterthe "id prayerK. 0Alamgiri, ?urr-e-Muhtar1

.

$t is &aruh to perform any Nafil or !unnat in+between, or after

Luhr and )sr, which are performed together JcombinedK at )rafat.



Vol.3 pg.03

83

1#

Nafil and !unnat is &aruh only between the &aghrib and "sha,

which is combined at &udalifa. ?owever, it is not &aruh to do so

after completion Jof bothK. 0Alamgiri vol"B $g"EJ ?urr-e-Muhtar vol"B

$g=>D1

11

$f the time remaining for the 7ard is very little then to perform

any other Namaa including the !unnats of 7aBr and Luhr is &aruh.

12 $t is &aruh to perform any Namaa if one has the ability to

remove the intrusion of any such thing that distracts the heart Jfrom

praying with devotionKI for e4ample, if one is overwhelmed by the

need to pass urine, stool or air JflatulenceK.

?owever, if the fi4ed time is elapsing then one should perform the

Namaa and then repeat it later. 0Alamgiri vol"B $g"EJ ?urr-e-Muhtarvol"B $g"=>D1

!imilarly if food has been served and you have the yearning to

partae in it, or if any other such situation arises which causes ones

sincerity Jin worshipK to be diminished, or ones heart to be

distracted then to read Namaa during such times is also &aruh.0?urr-e-Muhtar vol"B $g"=>D Alamgiri vol"B $g"EJ *ahrur Raa!i. vol"B $g"

=>E1

ne may perform 7aBr and Luhr during anytime from their

beginning up to their last time without any censure. 0*ahrur Raa!i.

vol"B $g"=>J1

$t is not &aruh no matter in which portion of their fi4ed durations

one reads them.



Vol.3 pg.0'

84



Vol.3 pg.0(

85

Chapter 2

Azaan

The Call to Prayer* Virtues of Azaan 86

* Virtues of Replying To the Azaan 91

* Laws of Jurisprudence 93

* Laws regarding Iqaamat 104

* Dua after Azaan 112

* Tasweeb 113



Vol.3 pg.05

86

ôô # t Β u ρß # | ¡ ô r &Zö θ s % # ! Ï"Β ! t ;y 6’ n A Î)«- $#Ÿ≅ Ï! t * u ρ$ <s Î=≈ | 1t B$ s %u ρC $ D Ρ̄ Î)z # ÏΒt 6 Ï! Î= ó¡ ß! ø9 $#

‘And hose ord is better than him, ho invites toards Allah and

$erforms virtuous deeds, and says ‘3 am a Muslim! D!urah '1, Verse 33E

)meer ul &omineen 7arooH+e+)am and ?arat )bdullah bin Laid

)bd ab ع CPما Nا !O هللا ا *M> were taught the words of )aan in their dream.

he -eloved asool said that this dream was a Frue %ream. ?e

commanded )bdullah ibn Laid , FMo to -ilal and inform him of

it, so that he may call out the )aan, as he has a louder voice than

you. )bu %awud, irmii, $bn &aBah and %aarmi have reported this

?adith. asoolullah instructed ?arat -ilal to place his fingers

into his ears when calling out the )aan, as this causes the sound of

the )aan to be more high pitched. $bn &aBah has reported this?adith from ?arat )bdur ahmaan bin !aad هللا !Oا Nع CPما .< *Mا

here are numerous virtues and distinctions mentioned in the

?adith regarding the calling of the )aan. ) few virtues of calling

out the )aan are being presented here:

Hadith 1: &uslim, )hmed and $bn &aBah report from &uawiyah

that asoolullah said, Fhe necs of the &uains shall be the

elevated on the day of *iyaamat. )llama )bdur auf &anawi has

mentioned in ayseer that this ?adith is in the merit of &utawatir.

"4plaining the meaning of this ?adith, he mentions that the

&uains will truly be hopeful of the &ercy of )llah, and one who ishopeful of something in particular will stretch his nec out towards

that which he is hopeful of and that which he wishes. $t could also

mean that they will receive a great reward. !ome have mentioned

that this is a metaphor, in the sense that, they shall not be



Vol.3 pg.0/

87

dishonoured because the nec of one who is dishonoured or

humiliated hangs down Jwhilst the nec of one who is given honour

is elevatedK.

Hadith 2: $mam )hmed reports from )bu ?urairah that

asoolullah said, F)s far as the sound of a &uain reaches,

forgiveness is recorded, every dry and wet thing which hears his

voice is witness to it. $t has been mentioned in another narration

that, F"very wet and dry thing which hears his voice will testify on

his behalf. )nother narration mentions that, F"very clod of clay and

every stone will testify for him

Hadith 3: -uhari, &uslim, &aali and )bu %awud report from

)bu ?urairah that asoolullah said, F9hen the )aan is called

out, shaitaan flees whilst passing air, so far away that he is not ableto hear the sound of the )aan. ?e returns when the )aan has been

completed then he flees again whilst the $Haamat is called out, and

then again he returns when it is completed. ?e causes distraction by

saying, thin of a certain and certain thing, which you did not thin

of beforeI to the point where a person does not remember how much

Ji.e. how many aaatsK he has performed.

Hadith 4: !ahih &uslim from ;aabir narrates that ?uoor

said, F9hen shaitaan hears the )aan, he flees to the distance of

owha. he distance of owha from &adina is eHual to 35 miles.

Hadith 5: abrani reports from $bn <mar ع CPما Nا !O هللا ا *M> thatasoolullah said, Fhe one who gives )aan with the intention of

acHuiring reward, is lie a !haheed JmartyrK, whose body is covered

in blood and when he passes away, his body will not be infested by

worms.



Vol.3 pg.00

88

Hadith 6: $mam -uhari reports in his aarih from )nas that

asoolullah said, F9hen a &uain calls out the )aan, )lmighty

)llah places ?is F%ast+e+*udrat J%ivine MraceK over his head and it

remains in this way until he has completed calling out the )aanI

and he is forgiven for as far as his voice reaches. 9hen he has

completed Jthe )aanK, )lmighty )llah says, F&y servant has spoen

the ruth and you have testified to the ruth, so glad+tidings be

upon you.

Hadith 7: $n abrani !agheer from )nas it is narrated that

asoolullah said, F)llah gives protection from his punishment to

that locality for the day, wherein )aan was called out.

Hadith 8: $t is in abrani from &uHil bin Pasaar that

asoolullah said, Fhat community in which )aan was called inthe morning, will be safe from the punishment of )llah until evening

and that community in which )aan was given in the evening will be

safe from the punishment of )llah until morning.

Hadith 9: )bu Pala reports in &usnad from <bay that

asoolullah said, F$ entered ;annat and saw %omes made frompearls. $ts dust was from mus. $ said, F ;ibraeel> 7or whom is thisO

?e said, F$t is for the &uains and $mams of ?uoors <mmat.

Hadith 10: $mam )hmed reports from )bu !aeed that

asoolullah said, F$f only people now the amount of reward they

will receive for calling out the )aan, they would draw their swordsfor this, amongst themselves.

Hadith 11: irmii and $bn &aBah report from ?arat $bn )bbas

ع CPما Nا

!O هللا ا *M> that asoolullah said, F)llah will write freedom from



Vol.3 pg.0

89

hell for a person who gives )aan for seven years, only for attaining

its reward.

Hadith 12: $bn &aBah and ?aaim report from ?arat $bn <mar *M>

Nا !Oهللا ع CPما that asoolullah said, F;annat is 9aaBib JcompulsoryK upon

a person who called out )aan for twelve years. !i4ty good deeds will

be recorded for his daily )aan and thirty good deeds will be

recorded for his $Haamats.

Hadith 13: -aihaHi reports from haubaan in this manner that

asoolullah said, Fne who protected the )aan Ji.e. called it outK

for one year, ;annat is 9aaBib upon him.

Hadith 14: -aihaHi reported from )bu ?urairah that

asoolullah said, Fne who gave the )aan of five Namaa on thebasis of $maan and solely for attaining its reward. hen all his past

sins shall be forgivenI and one who performs $mamat amongst his

friends Ji.e. leads them in NamaaK for five Namaa, on the basis of

$maan and solely for attaining reward, then his past sins shall be

forgiven.

Hadith 15: $bn )saair reported from )nas that asoolullah

said, Fne who called out the )aan for a year without demanding

any payment for it, will be summoned on the day of *iyaamat and

made to stand at the %oor of ;annat. ?e will then be told, $ntercede

Jmae !hafaatK for whomsoever you wish.

Hadith 16: =hateeb and $bn )saair report from )nas that

asoolullah said, Fhe &uains will appear on the lains of

?ashr whilst riding on camels from ;annat. hey shall be lead at the

front by ?arat -ilal , and all of them will come forth calling out



Vol.3 pg.#

90

the )aan aloud. eople will loo at them and enHuire in regards to

who they are and it will be said, Fthey are the &uains of <mmat+e+

&uhammad . eople are stricen with fear, yet they have no fear>

eople will be enveloped in grief, yet they have no grief.

Hadith 17: )bu !hayh reports from )nas that asoolullah

said, F9hen the )aan is called, the %oors of the !ies are opened

and %uas JinvocationsK are accepted. %ua is not reBected at the time

when the $Haamat is given. )bu %awud and irmii have also

reported from him J)nas K that asoolullah said, F%ua is not

reBected in the time between )aan and $Haamat.

Hadith 18: %aarmi and )bu %awud reported from !ahl bin !aad

that asoolullah said, Fwo %uas are never reBected or are very

rarely reBectedI Jone isK at the time of )aan and the other is duringthe intensity of ;ihad.

Hadith 19: )bu !hayh reports that the -eloved asool said, F

$bn )bbas> )aan is associated with Namaa, so none from amongst

you should call out the )aan unless he is in 9udu.

Hadith 20: irmii reports from )bu ?urairah that asoolullah

said: 0 j3 ' 0 6 0 J Q U3k ت 0و 0 _ 7 3 " :64 ‘None should &all out the Azaan, unless he is in #udu"!

Hadith 21:

$n -uhari, )bu %awud, irmii, Nasai, $bn &aBah and

)hmed from ;aabir it is that asoolullah said, F&y intercession

is 9aaBib JcompulsoryK upon that person who hears the )aan andthen reads this %ua:



Vol.3 pg.1

91

4L0 ل 2 4 $ 0 E 2ا 0 و 4L0 ل2 و 4 1 0

2د 4U 0ا ح 0 : 3 " 4lA 4L 0 م4m ا 0 D 2ا 4و&ل :

4L 0 "nو 0الص :ع2و 4 0الت , 4الد: 4o& K := 0 > : 3 C :لل 0 ا32 c 0 !2 ا 0 وا G

" 0 D 0ا"

3 0 g 2د 0 ع 0 و 2p 4o:ا 4U 0 د 2 3 " 0ح2

Hadith 22:

$mam )hmed, )bu %awud, irmii and Nasai have

reported from $bn <mar هللا !Oا Nع CPما *M> that asoolullah said, Feply toا

the &uain, then send %urood upon me, and then see my 9asila

JintercessionK.

Hadith 23:

he narration of abrani from $bn )bbas هللا !Oا Nع CPما *M> alsoا

has 4L 0 "4 D 2ي 0اا

0 8 2 0 ' 44 0 ع

0 E 0 Rا 2 4 B

0 P2ا و 0 ! 0 @ 0ل

Hadith 24:

$n abrani from =aab bin <Brah it is narrated that

asoolullah said, F9hen you hear the )aan, then reply to the one

who is inviting you towards )llah Ji.e. reply to the &uains wordsK.

Hadith 25:

$bn &aBah reports from )bu ?urairah that

asoolullah said, F9hen you hear the &uain proclaiming the

)aan then you too should say that which he says.

Hadith 26: asoolullah said, F$t is sufficient for a believer to

Jincur upon himselfK misfortune and ill+luc by hearing the &uain

calling out the abeer and not replying to it.

Hadith 27:

asoolullah said, F$t is inBustice, complete inBustice

and ufr JdisbeliefK and hypocrisy when a person hears )llahs

announcer Ji.e. the &uainK calling out the )aan and he does notpresent himself Jin NamaaK. -oth these )hadith J?adith 25 and

?adith 2/K have been reported in abrani from &ua ibn )nas .

here is great virtue in giving the answer to the )aan.



Vol.3 pg.2

92

Hadith 28:

he narration of )bu !hayh from &ughira bin !huba

mentions that, F?e will be forgiven.

Hadith 29: $bn )saair reported that asoolullah said, F

assembly of females> 9hen you hear -ilal calling out the )aan and

$Haamat then you too should say Bust as he says, as )llah will record

for you a hundred thousand good deeds for every word, and ?e will

elevate you by a thousand folds, and ?e shall wipe out a thousand of

your sins. he women said, Fhis is for the females, so what is there

for the malesO ?e said, F7or the males, it is doubled.

Hadith 30: abrani has reported from &aymuna هللا !Oا Nع CPا *M> that theا

females will be elevated by a million folds for every wordI 7arooH+e+

)am enHuired if this was for the women, then what is there for

the men, and asoolullah said, F%ouble.

Hadith 31: ?aaim and )bu Nuaim report from )bu ?urairah

that asoolullah said, Fhere are two hundred and twenty

virtuous deeds more for a &uain compared to one who simply

reads the Namaa, e4cept for the one who repeats whatever he Jthe

&uainK has said. $f he has called out the $Haamat, then he hasreceived one hundred and forty virtuous deeds more, unless he too

repeats the same.

Hadith 32: $n !ahih &uslim it is narrated from )meer ul

&omineen ?arat <mar that asoolullah said, F9hen a

&uain calls out the )aan. hen whosoever says as he has said andwhen he J&uainK proclaims 4q 0 9 0 E 2

ا

0 ع

:0 r 4ل&و :ال

0 0 ع

:0 r ‘9ay!ya alas alaati,

9ay!ya alal <alaah! , he Jthe listenerK proclaims 4هللا 4ا :64 0

ة : 3 s و 6 0 0

0 X2 0 ح

0 6 ‘a 9ala

#a a Qu!ata il!la *il!laahi! . ?e shall enter ;annat JaradiseK.



Vol.3 pg.3

93

Hadith 33: )bu %awud, irmii and $bn &aBah reported that Liyad

bin ?aarith !adai said, Fasoolullah instructed me to call out

the )aan for the 7aBr Namaa. $ called out the )aan and -ilal

intended to call out the $Haamat, so he said, F!adai has called out

the )aan, so the one who calls out the )aan should call out the

$Haamat.


)ccording to the common law of !hariah, )aan is a specific

announcement JproclamationK for which the words are specified.

he words of )aan are:

&ل

4 :t2

U 0 ا 3د 0 C 2 R 0 ا

3هللا ا :64

0

&ل

4 :t2

U 0 ا 3د 0 C 2 R 0 ا

3 H

0 h 2 \

0 i

3 ا 0هللا

3 H

0 h 2 \

0 i

3 ا 0هللا

3 H

0 h 2 \

0 i

3 ا 0هللا

3 H

0 h 2 \

0 i

3اا 0هللا Gد :

0 ح

3 " :U 0 ا 3د

0 C 2 R 0 ا

3هللا ا :64

0

هللا4 3X2ا 3 1 :> 0 0 ع :0r 4q 0 9 0 E 2ا 0 0 ع :0r 4ل&و : الص 0 0 ع :0r 4

ل&و : الص 0 0 ع :0 r 4

هللا 3X2ا 3 1 :> ا Gد ح 0 : 3 " :U 0 ا 3د 0 C 2 R 0 ا

هللا3 4 0 tل& :64 0 ا 3 H 0 h 2 \ 0 i 3 H 0 hا 0هللا3 2 \ 0 i 4qا 0هللا3 0 9 0 E 2ا

Allahu Abar Allahu Abar,

Allahu Abar Allahu Abar

Ash 9adu Al aa ilaaha il!lal laah,

Ash 9adu Al aa ilaaha il!lal laah,

Ash 9adu An!na Muhammadar Rasoolullah,

Ash 9adu An!na Muhammadar Rasoolullah,

9ay!ya alas alaati,

9ay!ya alas alaah,

9ay!ya alal <alaahi,

9ay!ya alal <alaah,

Allahu Abar

Allahu Abar,

aa ilaaha il!lal laah



Vol.3 pg.'

94

Law:

9hen the 7ive %aily 7ard JNamaaK which includes ;ummah,

are performed in the &asBid with ;amaat in the preferred ;amaat

time, then to call out )aan for it Ji.e. to announce itK is !unnat+e+

&uaadah. he command regard to this is that it is eHuivalent to

9aaBib JcompulsoryK, for if )aan is not proclaimed there, then all

those in that community will be regarded as being sinful. he

intensity is to the e4tent that $mam &uhammad مح>اNا !O has stated

that if all the people of a city discontinue calling out the )aan, then

$ will wage a war against them, and if one person discontinues it, $

shall beat him Ji.e. reprimand himK and have him imprisoned.

0Ghania vol"B $g"55 9indiya $g">@ ?urr-e-Muhtar K Raddul Muhtar vol"B

$g"=>71

Law:

$t is &aruh to perform the ;amaat Jcongregational prayerK in

the &asBid without proclaiming the )aan and $Haamat. 0Alamgirivol"B $g">B1

Law:

)aan should not be said if performing *aa Namaa in the

&asBid. $f a person living in a city or town performs his Namaa at

home and does not call out the )aan, there is no obBection to this, as

the )aan from the &asBid there is sufficient for him but it is&ustahab to give the )aan. 0Raddul Muhtar vol"B $g"=>71

Law:

$f there is a &asBid in a village Ji.e. rural areaK then the ruling

in regards to one who performs his Namaa at home is the same

which applies to one who is in a city Ji.e. urban areaK. $f there is no

&asBid in the rural area then the ruling in regards to )aan and$Haamat for him is the same, which applies to a &usafir

Jtraveller6wayfarerK. 0Alamgiri vol"B $g">B1



Vol.3 pg.(

95

Law:

$f one is outside the city, in a township, orchard Ji.e. farmK, or

in the fields and this place is nearby then in this case the )aan from

the town or rural area will suffice. ?owever, it is still better to

proclaim the )aan. $f one is not close Jto the city etc.K then the

)aan from there is not sufficient. he meaning of being nearby or

close enough is that the sound of the )aan can be heard. 0Alamgiri

vol"B $g">B1

Law: $f people read Namaa in the &asBid with ;amaat, then later

realised that the Namaa was not valid Jfor some reasonK, and time is

remaining Jfor that NamaaK, then they may repeat the Namaa in

the same &asBid with ;amaat and the )aan should not be repeated.

$f the gap between both was not too long, then there is also no need

to repeat the $Haamat. ?owever, if the gap was lengthy, then the

$Haamat should be repeated, and if the time has e4pired, it should beread out of the &asBid with )aan and $Haamat. 0Raddul Muhtar vol"B

$g" =5= Alamgiri vol"B $g">B in&luding 3fadaat-e-Razviyah1

Law:

$f an entire congregation missed a Namaa Ji.e. their Namaa

became *aaK, then they may read it with )aan and $Haamat. ne is

even permitted to proclaim the )aan and $Haamat if one isperforming *aa individually, when he alone in an isolated place,

otherwise, to disclose that you are reading *aa is a sin.

?ence, it is &aruh to read ones *aa in a &asBid and if it is

performed in the &asBid, then one should not proclaim the )aan for

it, and if one is performing 9itr *aa there, one should not raise thehands for %ua+e+*unoot. ?owever, if the Namaa became *aa due

to such a reason, which affects all the &uslims there, then in this

case )aan will be proclaimed even if it is read in the &asBid.



Vol.3 pg.5

96

0Alamgiri vol"B $g">= ?urr-e-Muhtar K Raddul Muhtar vol"B $g" =5=1 ith

&larifi&ation from 3fadaat-e-Razviyah

Law:

$f a few Namaa of those who perform their Namaa in

congregation becomes *aa, then in this case they may proclaim the

)aan and $Haamat for the first Namaa, and for the other Namaa

Jfor which they will perform *aaK, they have the option of either

proclaiming both or simply sufficing with the $Haamat. ?owever, it is

better to proclaim both.

his applies only if they perform all of them in one instance.

?owever, if they perform it in different instances Ji.e. timesK then in

this case, they should proclaim the )aan for the first one in every

time. 0Alamgiri vol"B $g">B1

Law:

)aan should be given after the prescribed time of the

particular Namaa has commenced. $f the )aan was given before

the time started or if one started to proclaim it before the time

commenced, and during the course of the )aan the time did

commence, then in both cases the )aan must be repeated1. 0?urr-e-

Muhtar te%t vol"B $g"=>I1

Law:

he &ustahab time for )aan is the same time, which is

regarded as &ustahab for that particular Namaa. $n other words,

the &ustahab time for the )aan of 7aBr is after the whiteness starts

OOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOO

1. 9hat this really means is that if one is giving )aan for &aghrib !alaah, it can only be

proclaimed for &aghrib after the time of &aghrib has commenced. $f one called out the )aan

for &aghrib in the time of )sr or started calling it out at the time of )sr and then &aghrib

commenced then in both cases it must be repeated.



Vol.3 pg./

97

to spread, and in the beginning time of &aghrib and of Luhr in

winterI and after half the time has passed for the Luhr in summer

and for )sr and "sha during anytime of the year. ?owever, for )sr

Namaa, it should not be proclaimed with such delay that whilst

performing the Namaa the &aruh time appears. $f the )aan was

given in the beginning time of any Namaa, and the Namaa was

performed in the ending time of that Namaa, then too the !unnat of

)aan has been accomplished. 0?urr-e-Muhtar K Raddul Muhtar vol"B

$g"=>I1

Law:

9ith the e4ception of the 7araaid Ji.e. the 7ard rayersK there

is no )aan for the other !alaahs, such as for 9itr, "idain Jboth "idsK,

Nar JNamaa read to fulfil a vowK, !unan, awaatib, araweeh,

$stisHa, =asoof, =husoof and Nafils. 0Alamgiri vol"B $g">@1

Law:

$t is &ustahab to proclaim the )aan in the ear of a Jnew+bornK

childI in the ear of an aggrieved personI in the ear of one who is

having an epileptic seiureI one who is overwhelmed by angerI in the

ear of an ill+tempered person or animalI during the intensity of a

battleI when a fire is ragingI after burying a deceasedI when a ;in is

displaying its mischiefI and behind a travellerI and when you lose your way in a Bungle Ji.e. in an isolated and harsh environmentK and

there is none to guide you. 0Raddul Muhtar vol"B $g" =>I1" $t is also

&ustahab to proclaim the )aan during any plague Jor disasterK.

0<ataa Razviyah1

Law:

$t is &aruh+e+ahreemi for females to call out the )aan and$Haamat. $f they do call it out, they will be sinful and it must be

repeated. 0Alamgiri vol"B $g">@ Raddul Muhtar vol"B $g"=>I1



Vol.3 pg.0

98

Law: 9hether females are performing their Namaa as F)da or

*aaI it is &aruh for them to proclaim the )aan or $Haamat for it

even if they are reading it in a congregation. 0?urr-e-Muhtar vol"B

$g"=5=1" eason being that the congregational prayers for females is

by itself &aruh. 02e%t1

Law: he )aan proclaimed by an =hunsa or a 7aasiH Jopen sinnerK

even though he may be an )alim, one in the state of into4ication, an

insane person, a child who has not reached the age of understanding

and a person in the state of ;anaabat Jone in an impure state and in

need of the mandatory ritual bathK, is &aruh. he )aan given by

any of the above+mentioned persons must be repeated. 0?urr-e-

Muhtar vol"B $g"=5D1

Law: he )aan proclaimed by a child who has already reached theage of understanding, a slave Ji.e. servantK, a blind person, one who

is an illegitimate child, and one without 9udu, is regarded as being

valid. 0?urr-e-Muhtar vol"B $g"=5=1" ?owever, it is &aruh for one who

is not in 9udu to proclaim the )aan. 0Mara.i Al <alah $g"B@71

Law: $t is impermissible to proclaim the )aan for Luhr in a CityJ<rban areaK on a 7riday, even though those praying Luhr there may

be e4empt for some valid reason from ;ummah being 7ard upon

them. 0?urr-e-Muhtar K Raddul Muhtar vol"B $g"=5=1

Law: he one who is aware and has nowledge of the times of the

Namaa is the one who is suitable for proclaiming the )aan. $f he isnot aware of the times, then he is not deserving of the reward, which

is appropriate to a &uain. 0Alamgiri vol"B $g">@ Hhuniya vol"B $g" D5=1



Vol.3 pg.

99

Law: $t is &ustahab for the &uain to be a male who is of sane

mindI a pious and )llah fearingI who has nowledge of the !unnah,

and is dignified, and one who is the guardian of the affairs of the

people, and one who cautions those who abstain from Namaa in

;amaat, and one who is continuous and punctual in calling out the

)aan, and one who calls out the )aan for the sae of attaining its

reward Ji.e. he does not tae a salary for itK. $f the &uain is a blind

person, and if there is such a person, who correctly informs him in

regards to the time, then his )aan and the )aan of a seeing person

is, alie Ji.e. there is no discrepancyK. 0Alamgiri1

Law: $f the $mam is the same person who calls out the )aan Ji.e. the

&uainK, then this is even better. 0?urr-e-Muhtar vol"B $g"=5I1

Law: 7or one person to give )aan in two different &osHues in onetime Jof rayerK is &aruh. 0?urr-e-Muhtar vol"B $g"=5I1

Law: he right of appointing the $mam and &uain is that of the

founder of the &asBid Ji.e. or the person in charge of the &asBidK. $f

he is not there, then it is the right of his children and the people of

his tribe. $f the people in the community appointed such a person asthe $mam or the &uain, who is better Jmore appropriate in the

light of !hariatK as the $mam or &uain, then such a person is more

appropriate. 0?urr-e-Muhtar, Raddul Muhtar vol"B $g"=5I1

Law: $f the &uain passes away whilst proclaiming the )aanI or if

he loses his power of speechI or if he stopped Jdue to forgetting etc.Kand there is none to tell him what followsI or if his 9udu becomes

nullified JbreasK and he went to perform fresh 9uduI or if he lost

consciousness, then in all such cases, the )aan must be repeated,



Vol.3 pg.1##

100

even if he or another person is calling it out again. 0?urr-e-Muhtar

vol"B $g"=5D Hhuniya vol"B $g"D5B1

Law: $f after proclaiming the )aan J)llah 7orbidK, the &uain

becomes a &urtad Japostate, i.e. he left the fold of $slamKI there is no

need to repeat that )aan Jwhich he proclaimedK. ?owever, it is

better to repeat it. $f he became a &urtad whilst proclaiming the

)aan then it is better for another person to proclaim the )aan

afresh from the beginning, and if the other person completes it from

there forth, it is also permissible. 0Alamgiri vol"B $g">@1" $n other words,

this means that the other person should complete the )aan from

the point where the person who became &urtad stopped. his does

not mean that the one who has become &urtad should still complete

it even after committing apostasy, for the )aan of an unbeliever is

not regarded as being valid and will not earn him any reward, so theinvalidation of part is invalidation of everything. herefore, if there

is something that nullifies the preceding aaat in Namaa, it will

invalidate the entire Namaa. 03fadaat-e-Razviyah1

Law: $t is &aruh to proclaim the )aan whilst sitting. $f it was

proclaimed whilst sitting, it should be repeated JstandingK. ?owever,if a &usafir JtravellerK proclaims the )aan whilst sitting on the

mode of transport, it is not &aruh. he &usafir should dismount

and proclaim the $Haamat. ?owever, if he does not dismount and

proclaims the $Haamat whilst on the mode of transport, it will still be

regarded as being valid. 0Alamgiri vol"B $g">@ Raddul Muhtar1

Law: )aan should be proclaimed whilst facing the direction of the

*ibla and to act contrary to this is &aruh. $n this case, the )aan

should be repeated. ?owever if a &usafir who is on a mode of

transport, does not face the direction of the *ibla when proclaiming



Vol.3 pg.1#1

101

the )aan, there is no obBection. 0?urr-e-Muhtar vol"B $g"=5@ Alamgiri

vol"B $g">@1

Law: o clear the throat without reason whilst proclaiming the

)aan is &aruh. ?owever, if one clears the throat because ones

voice has become hoarse and one wishes to bring more clarity in the

voice, then there is no obBection. 0Hhuniya $g"D5B1

Law: $t is &aruh for the &uain to wal whilst proclaiming the

)aan. $f someone calls out the )aan whilst waling, then the )aan

must be repeated. 0Hhuniya $g" D5B Raddul Muhtar vol"B $g"=5D1

Law: $t is disallowed to tal whilst proclaiming the )aan. $f one did

tal whilst calling out the )aan, it must be repeated. 0agheeri $g"BJ51

Law: o proclaim the words of the )aan with FGahn Ji.e. with

incorrect pronunciationK is ?araam. $n other words, to change the

?ama Ji.e. )lifK in the word )llah or )bar, by adding a F&add and

reading it as F)allah and F)abar. !imilarly, to read it by adding an

alif after )bar is also ?araam. 0?urr-e-Muhtar vol"B $g"=>I Alamgiri

vol"B $g">=1

Law: !imilarly, to sing the )aan in a musical style is also regarded

as a FGahn and to do so is impermissible. 0Raddul Muhtar vol"B $g"=>J1

Law: $t is !unnat to proclaim the )aan Jwhilst standingK on an

elevated place, so that those in the neighbourhood may hear itclearly. )aan should be proclaimed in a loud voice. 0*ahr1

Law: $t is however &aruh to force the voice more than ones

strength to do so. 0Alamgiri vol"B $g">=1



Vol.3 pg.1#2

102

Law: he )aan should be called out from the specially built area for

)aan or from outside the &asBid. )aan should not be given inside

the &asBid. 0ummary of Alamgiri vol"B $g">=1" o proclaim the )aan

inside the &asBid is &aruh. 0Hhayatul *ayaan, <athul Qadeer vol"= $g"=J

Nazm andaaisi 2ahtai alal Mara.i $g B@71" his ruling is in regards

to all the )aans. None of the -oos of 7iHh J;urisprudenceK have

e4cluded any )aan from this rule. "ven the second )aan during

;ummah falls within this rule. $mam $tHaani and $mam $bn )l

?umaam have written this ruling and law especially in the chapter

on ;ummah. ?owever, there is one difference here that they have

pointed out, and that is that the &uain must call out the )aan

Joutside the &asBidK but in+line with the =hateeb Ji.e. the one

delivering the =hutbahK. )s for the practice of calling out Jthe

second )aan of ;ummahK directly in front of the &imbar JpulpitK or

one or two hand lengths away from the &imbar, lie is the practicein many places in $ndia today, then with regards to this, it must be

noted that there is no authentic proof of this in any authentic boo.

his is contrary to both the ?adith and 7iHh.

Law: he words of )aan should be announced with short pauses.

)llahu )bar )llahu )bar combined is regarded as one word. )ftersaying both these, there should be a pause. here should not be a

pause between each of them. he duration of the pause should be

eHual to the amount of time wherein the person replying to it may

reply. o disregard this pause is &aruh and to repeat such an )aan

is &ustahab. 0?urr-e-Muhtar K Raddul Muhtar vol"B $g"=>J Alamgiri

vol"B $g">=1

Law: $f whilst giving )aan, one changed Jin errorK the seHuence of

the words, then that portion should be rectified. here is no need to

repeat the )aan from the beginning. $f one does not rectify it, and



Vol.3 pg.1#3

103

Namaa was performed with this )aan, there is no need to repeat

that Namaa. 0Alamgiri vol"B $g">=1

Law: 4ل&و :! :0 r F?ayya alas alaatع 0 0ال must be proclaimed whilst turning

towards the right and 4q 0 9 0 E 2ا

0 ع

:0 r ‘9ay!ya alal <alaah! must be proclaimed

whilst turning towards the left. his applies even if the )aan, which

is being proclaimed, is not for Namaa. $f the )aan is being

proclaimed in the ear of a new+born child or for any other reason,then merely turning the face is sufficient. here is no need to turn

with the entire body to the right or left. 0?urr-e-Muhtar vol"B $g"=>J1

Law: $f one is proclaiming the )aan from a &inaret, then he should

put his head out of the opening on the right and proclaim the

ل&و4 : ال 0 0 ع :0 r ‘9ay!ya alas alaat! and he should put his head out of theopening on the left to proclaim the 4q 0 9 0 E 2

ا

0 ع

:0 r ‘9ay!ya alal <alaah!" 0harh

#i.aaya vol"B $g"BDE1" his is only in the case when his voice is not

able to reach the necessary area without him doing this. 0Raddul

Muhtar vol"B $g"=>J1" $t must also be noted that putting the head out

through the opening is only in the case when it is a sealed &inaret

and there are openings on either side. $f it is a completely open&inaret, he should not try to do this Ji.e. turn too much or stretch

outK, but he should eep his feet in place and merely turn his face

only Jto the right and leftK.

Law: $n the )aan of the &orning rayer Ji.e. 7aBrK, after the F7alaah

he should proclaim, 4 82ا 0 : Pلا 0 ن 7 " S H2 0 I ل&وة3 : ل ‘As alaatu Ghairum Minan Naum! , asto do so is &ustahab. 0Heneral *oos of <i.h1" 2ranslation ‘Namaaz is

better than slee$!"



Vol.3 pg.1#'

104

Law: $t is &ustahab to thrust the fingers into the hole of the ears

whilst calling out the )aan, and if both hands are ept over the ears

then this is good as well. 0?urr-e-Muhtar, Raddul Muhtar1" he first

manner Ji.e. thrusting the fingers into the earsK is more virtuous as

this is in accordance with the ?adith and is more effective in raising

the voice. he second manner may be used when a persons ears are

bloced and he feels that his voice has not been clearly heard, so he

increases his pitch. 0Raza1

Law: $Haamat is the same as )aan, in other words the

aforementioned rules are applicable in the case of $Haamat as well.

here is only difference concerning a few points. $n $Haamat, after

‘<alaah! 3ل&وة :

ال 4u 0 "ا 0 s 0 sد2 ‘Qad Qaamatis alaat! ‘6rayer is ready (to &ommen&e+!

is proclaimed twice.

"ven in $Haamat, the voice must be loud, but it should not be as loud

as )aan. ?owever, it should be loud enough for those present to

hear it. he words of $Haamat should be proclaimed rapidly and

there should be no pause in+between Jlie in )aanK.

Neither should the hands be placed over the ears, nor should the

fingers be thrust into the ears, and the words 4 8 2 : Pلا 0 ن

7 " S H2 0 I 3ل&وة :

‘As alaatuا 0ل

Ghairum Minan Naum! are not proclaimed in the $Haamat. $t is not

!unnat to call out the $Haamat on an elevated platform or from

outside the &asBid.

$f the $mam is the one who has called out the $Haamat then whilst

saying 3ل&وة :

ال

4u 0 " 0 sا 0 sد2 ‘Qad Qaamatis alaat! he should proceed onto the

&usalla Jrayer &atK. 0?urr-e-Muhtar K Raddul Muhtar vol"B $g"=5@

Alamgiri vol"B $g">= Hhuniya et&"1



Vol.3 pg.1#(

105

Law: "ven during the $Haamat, one should turn his face to the right

and left when proclaiming the ?ayya alas !alaat and the ?ayya alal

7alaah. 0?urr-e-Muhtar vol"B $g"=>J1

Law: he issue of the $Haamat being !unnat is more emphasised in

comparison to the )aan. 0?urr-e-Muhtar K Raddul Muhtar vol"B

$g"=5@1

Law: $f the person who has proclaimed the )aan is not present,

then anyone Jwho Hualifies for this dutyK may proclaim the $Haamat,

but in this situation, it is best for the $mam to call out the $Haamat. $f

the &uain is present Jand one wishes to proclaim the $HaamatK, he

should first see the permission of the &uain before doing so. his

is the right of the &uain. $f one proclaims it without his

permission and he was offended by this, then it is &aruh to do so.0Alamgiri vol"B $g">@1

Law: he $Haamat of a F;unub Ji.e. one in the state of ;anaabatK and a

F&uhaddath Ji.e. one in the state of impurityK is &aruh. ?owever, if

they did proclaim it, it will not be repeated.

his is however different in the case of )aan. $f a person in the state

of ;anaabat gives )aan, then it will be repeated. he reason for this

is because the repetition of )aan is legal in the !hariah and $Haamat

cannot be given twice. 0?urr-e-Muhtar vol"B $g"=5D1

Law: $f a person entered whilst $Haamat is being proclaimed, it is&aruh for him to stand whilst the $Haamat is being proclaimed. ?e

should sit down. ?e should only stand when Jthe &uainK says

4q 0 9 0 E 2ا 0 ع :0 r ‘9ay!ya alal <alaah! . !imilarly, those people who are in the

&asBid should also remain seated, and when the F&uabbir Jhe one



Vol.3 pg.1#5

106

calling out the abeer, i.e. $HaamatK says 4q 0 9 0 E 2ا

0 ع

:0 r 9ay!ya alal <alaah1

then only should they stand. he same ruling applies to the $mam.0Alamgiri vol"B $g">D1" Nowadays, in many places it has become the

norm for everyone to stand upI the moment the $Haamat

commences. $n certain places unless the $mam does not stand on the

&usalla, the $Haamat is not proclaimed. his is F=hilaaf+e+!unnat,

i.e. contrary to the !unnah.2 UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUU

1. !ome boos have mentioned that one should stand when F?ayya alas !alaah is proclaimed,

thus one should rather commence to stand at the end of F?ayya alas !alaah being proclaimed,

and stand upright at the commencement of F?ayya alal 7alaah. D7atawa avia vol.1 pg.3'0E

2. !ome people say that it has been mentioned in many boos of 7iHh that the $mam should say

the ahreema at F*ad *aamatis !alaah and commence the NamaaI so in this case, if the

&uHtadis only stand up at F?ayya alal 7alaah then after straightening the !affs JrowsK they

will not be able to get the 7irst abeer. hey say it is for this reason that we should stand at

the very beginning of the $Haamat, and straighten the rows. he answer to this is that for the$mam to say the ahreema and commence the !alaah at F*ad *aamatis !alaah is &ustahab

according to the Farafain Ji.e. $mam+e+)am and $mam &uhammadK. ?owever, to stand for

$Haamat before ?ayya alas !alaah is &aruh, Bust as it has been mention in vol.1 pg.(3 of

)lamgiriI vol.1 pg.250 of addul &uhtar and on page 1(1 of ahtawi alal &araHi. !o, if in

attempting to avoid this &aruh, if the &uHtadi does not get the abeer+e+<la J7irst

abeerK, then in this case, the $mam should delay the abeer+e+<la for the end Jof the

$HaamatK which is permissible without any protest. $n %urr+e+&uhtar vol.1 pg. 322 it states as

follows: اعGا ما 6با Wب ا@ م لو ا wح *vا gم.here are three benefits in the $mam proclaiming abeer+e+<la

on completion of the $Haamat. hese 3 benefits are: J1K both, the $mam and the &uHtadi will

have the opportunity of giving the reply to the entire $Haamat of the &uain and to do this is

&ustahab. J2K he &uain will be able to get the abeer+e+<la after completion of the

$Haamat. J3K he &uHtadis will be saved from committing an act which is &aruh, and they

will be able to straight their !affs. !o Jif the $mam proclaims the abeer+e+<laa at *ad

*aamatis !alaahK, then for the sae of the $mam practising on one &ustahab, it will cause the

$mam himself, and the &uHtadis to omit another &ustahab. $n this case, none of them will

have the opportunity of replying to the entire $Haamat, and the &uain will not be able to get

the abeer+e+<la Jwith the $mamK, and all the &uHtadis will be charged with committing a

&aruh act, but standing up to straighten the !affs, before F?ayya alas !alaah. herefore, a

&aruh action cannot facilitate a &ustahab action, but in such a condition, &ustahab will be

omitted. $t is in Volume 1, page 2#2 of 7athul *adeer as follows: bر g ,و(" =ا

xg>ا =ود Pمل صي# ا اJا ل " 8yن gح



Vol.3 pg.1#/

107

Law: $f a &usafir did not proclaim both the )aan and $Haamat or if

he did not proclaim the $Haamat, then it is &aruh and if he only

proclaimed the $Haamat, there is no censure in this regard. ?owever,

it is of greater e4cellence and preferred that )aan should be given

as well, whether he is alone or if all his companions are there with

him. 0?urr-e-Muhtar K Raddul Muhtar vol"B $g"=5E1

Law: $t is &aruh if ;amaat Jcongregational prayerK was performed

outside the city Jurban areaK in an open field and $Haamat was not

proclaimed for this purpose. here is no obBection if )aan was not

given but it is F=hilaaf+e+<la, i.e. contrary to what is the best. 0Ghania

vol"B $g"7E1

Law: $t is &aruh to repeat the )aan in that local &osHue of the

community. $n other words, in such a &asBid wherein the $mam and ;amaat is permanent and wherein the $mam had performed the

F;amaat+e+<la, i.e. the rimary Congregational rayer in that &asBid

has already been performed according to the recommended manner.

$f a second ;amaat is performed in that &asBid without the )aan,

then in this case, the $mam should not stand in the F&ehraab Ji.e. in

the Niche of the &osHue whilst leading the second ;amaatK. ?eshould rather move a bit and lead the second congregation to the

right or left of the &ehraab, so that there can be some distinction. $t

is &aruh for the $mam performing the second ;amaat to stand in

the &ehraab. $f it is not the local &asBid, but it is the &asBid on a


ContY. from last footnote: and with Jthe e4ception ofK committing a &aruh act, another

&ustahab is also omitted, and then it is best not to act on the &ustahab. $t is for this reason

that the way of the of the maBority and the )hl+e+?aramain is based on the statement of $mam

)bu Pusuf, Bust as it has been mentioned on page 53 of !harah 9iHaaya:

لي ع لم UJjاو9Xة ا "6ا 8و ع يد< bا و< ع s و Xا 'Yو T1ل

C م -حل ا و "^لا #م z عل و Kوا ا



Vol.3 pg.1#0

108

street, a &aret place &asBid, or &asBid in a station or the &asBid of

an $nn etc. wherein a few people at a time usually come in, to read

their Namaa and then leave, followed by others who come in later

and perform their Namaa and leave, then on the basis of this

analogy, repeating the )aan in such a &asBid is not &aruh.

)ctually, it is more virtuous for every new group that enters to

proclaim afresh the )aan and $Haamat and then perform the

;amaat. $n such a &asBid, every $mam should stand in the &ehraab.

0?urr-e-Muhtar vol"B $g"=5> Alamgiri vol"B $g">@ <ataa Qazi Ghan

*azaazia vol"B $g" 5=1

?ere, &ehraab refers to the Centre of the &asBid, whether the Niche

is common or not, such as in the &asBid+e+?araam !hareef wherein

in reality there is no real &ehraab, or in every F&asBid !aifi, i.e.

wherein the !ahn Je4terior areaK is the centre, i.e. &ehraab of the&asBid, even though in this case, there is really no building even

there.

his is in reality what the rue &ehraab is, and that Niche shaped

construction is actually the JlaterK invented &ehraab and it was

actually not present in the time of asoolullah or in the time ofthe =hulafa+e+aashideen ع CPما Nا !O هللا ا *M>. $t was actually invented and

built in the era of the =ing 9aleed &arwaani. 0<ataa Razviyah1

!ome people thin that the $mam who is to lead the second ;amaat

cannot stand on that &usalla which was used by the $mam who led

the first ;amaat, so they move the &usalla away and stand in thee4act place where the actual $mam stands. his is simply ignorance.

ne should move away and stand to either the right or left of it, even

if the same &usalla is used. 0Raza1



Vol.3 pg.1#

109

Law: $f some of the people in the community JlocalityK already

performed their Namaa in congregation in the local &asBid J&asBid

&ohallaK, and after they finished, the $mam and the others arrived,

then their ;amaat will be the first ;amaat. here is censure in

regards to those who performed first. !imilarly, if people from

outside the locality came in and already read their ;amaat and

thereafter the people of the locality came in, then in this case their

;amaat will be regarded as the first ;amaat and the $mam will stand

in his normal place. 0Alamgiri vol"B $g">B1

Law: $f the )aan was proclaimed softly, it should be repeated and

the first ;amaat in this case will not be regarded as the actual

F;amaat+e+<la Ji.e. primary ;amaatK. 0Qazi Ghan Vol"B $g"7E1

Law: ;ust as it is impermissible in )aan, it is also impermissible in$Haamat, for the &uain to tal whilst calling out the $Haamat.

0Alamgiri vol"B $g">=1

Law: $f someone conveyed !alaam to the &uain whilst he was

proclaiming the )aan or $Haamat, then in this case he should not

reply to him, and it is not 9aaBib for him to reply to his salaam evenafter he has completed proclaiming the )aan. 0Alamgiri vol"B $g">=1

Law: n hearing the )aan, we are instructed to reply to the )aan.

$n other words, the one listening to the )aan should repeat what

the &uain said, after he has said it. ?owever, in response to

‘9ay!ya alas alaat! and ‘9ay!ya alal <alaah! he should say 4اهللا4 ة 0 64: : 3 s 0 6ح 0 X2 0و 6 0 0 ‘a 9ala #a a Qu!ata il!la *il!laahi! and it is better to say both and

to add these words as well 0 Uا

0 a هللا3 0 5اا

0 R' 3 { 0ن 0 "2ا 2 0

ل

25 ا

0 < 0 F 2 0 و 0 " 0ال ‘Masha Allahu Gaana

a um Fasha um Faun!" 0?urr-e-Muhtar K Raddul Muhtar vol"B $g"=55

Alamgiri vol"B $g">E1



Vol.3 pg.11#

110

2ranslation ‘#hatever Allah illed ha$$ens, and hat 9e did not #ill, did

not ha$$en!"

Law: $n reply to 4 8 2 : Pلا 0 ن

4 " S H2 0 I 3ل&وة :

F)s !alaatu =hairum &inan Naum, oneا 0ل

should say 0 u 2 D 0 V 0 ن

ح 0 |7

2و 4 0ا

0 l ب 0ر 0 <2

و 0

0 u 2 s 0 د 0 ‘ada.ta #a *ararta a *il 9a.!.i Nata.ta!"

0?urr-e-Muhtar K Raddul Muhtar vol"B $g"=551

2ranslation ‘Fou have s$oen the truth and &onfirmed a virtuous deed!"

Law: "ven one who is in the state of ;anaabat Ji.e. a F;unub should

also reply to the )aanK. ) menstruating female, a female bleeding

after childbirth JpostnatalK, one listening the =hutbah, one partaing

in ;anaaah !alaah, those who are being intimate Jse4uallyK and one

answering the call of nature Ji.e. in the toiletK will not reply to the

)aan. 0?urr-e-Muhtar vol"B $g" =5>1

Law: 9hilst the )aan is being proclaimedI cease taling, conveying

salaam, replying to the salaam and everything else you are doing for

the duration of the )aan, to the e4tent that if whilst reciting the

?oly *uran, you hear the sound of the )aan, even stop your

recitation and listen attentively to the )aan and reply to it. he

same applies to the $Haamat. 0?urr-e-Muhtar vol"B $g"=5I Alamgiri vol"B

$g">E1

here is the fear that one who tals during )aan will die a bad

death J)llah 7orbidK. 0<ataa Razviyah1

Law: $f whilst waling on the road, you hear the )aan, then stop

waling and stand for the duration of the )aan, and reply to it.

0Alamgiri vol"B $g">E *azaazia vol"B $g"=51



Vol.3 pg.111

111

Law: o reply to the $Haamat is &ustahab and to reply to the )aan

is the same. he only difference is that in reply to the words4u 0 "ا

0 s 2د

0 s 3ل&وة :

ال

F*ad *aamatis !alaah, the listener should say these words و 0

هللا3 ا 0 s 0م 0 C 0ا ا

3} وا 4lو 0ا26 0 <2 م& الس: 4u 0 "ا 0 د ا 0 " ‘A.amahal!lahu #a Admaha Ma ?aamatis amaatiا 0د 0 C 0 "2ا

#al Ard!" 0Alamgiri vol"B $g">E1

2ranslation ‘Allah ee$ it established, and ee$ it forever established as

long as the sy and earth are established!"

)lternatively, he should say the following " 4ن2 0 P2او 0 ! 0 @ 0ل

ا 0د 0 C 0 "2ا

و 0

هللا3 ا 0 C 42 K 0اا 0 s 0م 0 C 0ا ا

2 4 ~4 0 ا

ا

G g و 0ا ا 0 " 2

: G5 ‘A.amahal!lahu a Admaha #a a!alna min aahihi Ahliha Ahyaا 0ح2ي 0ا

#a Amaatan!" 0Raza1

2ranslation ‘Allah ee$ it established, and ee$ it forever, and ee$ us fromamongst the honourable ones in life and after death!"

Law: $f a person is able to hear more than one )aan then he only

has to reply to the first one. ?owever, it is better to reply to all.

0?urr-e-Muhtar K Raddul Muhtar vol"B $g"=551

Law: $f one did not reply to the )aan whilst it was being

proclaimed and much time has not lapsed after the )aan, then one

may reply now. 0?urr-e-Muhtar vol"B $g"=551

Law: $t is not permissible for the F&uHtadis Ji.e. the congregationK

to reply to the )aan of the =hutbah with the tongue Ji.e. audiblyK.0?urr-e-Muhtar vol"B $g"=5>1



Vol.3 pg.112

112

Law: )fter the )aan has been proclaimed, the &uain and those

who heard it should recite %urood !hareef and thereafter they

should recite this %ua:

4 $ 0 E 2ا 0 و 0 L0 ل2 و 4 1 0

2د 4U 0ا ح 0 : 3 " د 0ن 0ا

7 0 1 4lA 4L 0 م4m ا 0 D 2ا 4و&ل : 4L 0 "nو 0الص :

ع2و 4 0الت , 4الد: 4o& K := 0 > : 3 C :لل 0 ا

0 L 0 @ 0 > :2ل 0 L0و 0الد

' 0 82 0ا2 44 0 عا 0 E 0 R 2 4 B 0 P2ا 2pو 0ع 0د 3 0 g 2و 0ا@ 0 ! 0ل 4o:

د 4U 0ا 2 3 " 0ح2 ا G "ا 0 D 0 " 32 c 0 !2 ا 0 و 0 L 0 !24 %:لا3T4 2 •3 g 0 6 0 €:ن

4 4L 0 م 4ي&

D

ا 0 !242اد 0 ‘Allahum!ma Rab!ba 9aazihi ?a!atit 2aam!mati #as alaatil Qaa!imati

Aati ay!yidana Muhammadanil #aseelata #a <adeelata #ad!dara4atar

Rafee!ata #ab!ath!hu Ma.aamam Mahmoodanil azee #a Adtahu #a

a!alna <i hafa!atihi Faumal Qiyaamati 3n!naa a 2uhliful Mi!aad!"

0Raddul Muhtar vol"B $g"=57 Hhuniya $g"D5>1

2ranslation ‘) Allah, Fou are 2he u$reme Rub of this ever-establishing

$rayer, and of this $erfe&t &all" Hrant our eader Muhammad ‘Al #asila!

(the loftiest $osition of inter&ession+ and ‘Al <adilah! ($e&ial L%&ellen&e+,

and the 9ighest Ran, and elevate him to ‘Ma.aam Al Mahmud! (an

e%&lusively $raiseorthy su$eriority reserved only for the 9oly 6ro$het +

hi&h Fou have 6romised, and bring forth for us his inter&ession on the last

day" 'ndoubtedly, you do not do anything against Four 6romise"!

Law: 9hen the &uain says 4هللا ا

3X 2 3 1 :>ا Gد ح 0 : 3 " :U 0 ا

ا 0 C 2 R 0د3 ‘Ash 9adu An!na

Muhammadar Rasoolullah! , the listener should recite %urood !hareef.

$t is &ustahab to iss the thumbs and place them over the eyes,

saying, 4 0 0 ]2و 0ا

4‚ 2 :لس ا ا 4 2* 4 ƒ 2 !4 0 " : 3

C ا 0لل

4هللا ا

0 X2 3 1 0 >' 0ا 0 €4 2* 4 ƒ2 0 ع

3ة : 3„ ‘Qur!ratu Ayni *ia Fa

Rasool!Allahi" Allahum!ma Mati!ni *is am!i al *asari!" 0Raddul Muhtar

vol"B $g"=571



Vol.3 pg.113

113

2ranslation Fa Rasool!Allah , the &oolness of my eyes are through you" )

Allah, bless me ith en4oying the ability to see and hear"!

Law: 9ith the e4ception of the )aan for Namaa, one must also

reply to any other )aan, such as the one given at the time when a

baby is born. 0Raddul Muhtar vol"B $g"=551

Law: $f the )aan was given incorrectly, Ji.e. with FGahnK then there

is no reply to this )aan. )ctually should not even listen to such an

)aan. 0Raddul Muhtar vol"B $g"=551

Law: he F&utaahireen Ji.e. the latter !cholarsK stated that

Fasweeb is F&ustahsan. asweeb means that after )aan and before

Namaa, to announce the commencement of Namaa once again.

he !hariat has not specified any words for this, but the commonly

used words are 2u 0 " 0 sا 2u 0 "

0 sا' 0ا 3ل&وة :

ا 0ل

3ل&وة :

‘As alaatu As alaatu, Fa Qaamat Faا 0ل

Qaamat! or 4هللا 0 X2ا 3 1 0 > ' 0ا ع 0ل €2 0 0 3 8 0 9 :

3و 0السل&وة :

ا 0ل ‘As alaatu #as alaamu Alaia Fa

Rasool!Allah! Jshould be usedK. 0?urr-e-Muhtar vol"B $g" =5B et&"1

Law: here is no asweeb after the )aan of &aghrib. 03naaya1 $f

asweeb is said twice, there is no obBection to it. 0?urr-e-Muhtar vol"B

$g"=5B1

Law: $t is !unnat to have an interval between the )aan and the

$Haamat. o proclaim the $Haamat immediately after proclaiming the

)aan is &aruh. ?owever, the interval during &aghrib should be

eHual to the duration of reciting three short verses or one lengthy

verse. 7or the remaining !alaahs, the duration between the )aan

and $Haamat should be sufficient time wherein those who punctually

come for ;amaat may be able to come. ?owever, it should not be



Vol.3 pg.11'

114

delayed to an e4tent that the prohibited time appears. 0?urr-e-

Muhtar vol"B $g"=5B Alamgiri vol"B $g">D1

Law: $n those !alaahs in which there is !unnats or Nafils in the

beginning, it is F<la Ji.e. betterK, for the &uain to pray the !unnats

and Nafils. therwise, he should remain seated. 0Alamgiri vol"B $g">D1

Law: o wait for the chief of the locality due to the position of his

leadership is &aruh. ?owever, if he is a troublemaer and there is

still time remaining, then one may wait. 0?urr-e-Muhtar vol"B $g"=5I1

Law: he F&utaHaddimeen J7ormer !cholarsK have mentioned that

it is ?araam to tae payment for proclaiming the )aan, but when

the &utaahireen noticed carelessness and indolence in the people,

they permitted it, and the 7atawa JdecreeK now is based on this.?owever, the reward which has been mentioned in the ?adith for

those who proclaim the )aan, is in actual fact for those who

pronounce it without demanding payment, and who carry out this

service solely for the pleasure of )lmighty )llah. ?owever, if the

people on their own accord give something to the &uain as they

notice that he is needy, then this it is unanimously regarded as beingpermissible, but it is actually better Ji.e. a good thing to doK, and it is

not regarded as a salary or payment. 0Hhuniya $g"D551

his is as long as this does not reach the level of it being regarded as

4… 2 3 م 0 †2

2 ا

0

a4د 2 3 C 2 ! 0 م

i.e. whereا 2 0 ‘something hi&h is regular, ill be &onsidered to be

a &ondition! . 0Raza1



Vol.3 pg.11(

115

Chapter 3

The Pre-Requisites(Conditions)

Of Salaah

∗

The First Condition (Tahaarat) 116

∗

The Second Condition (Satr-e-Awrat) 121

∗

The Third Condition (Istiqbaal-e-Qibla) 135

∗ Laws related to Tahar’ri 141

∗ The Fourth Condition (Time) 145

∗

The Fifth Condition (Niyyat) 145

∗

The Sixth Condition (Takbeer-e-Tahreema) 160



Vol.3 pg.115

116

Note of Caution: $n this issue, wherever it is mentioned that,

‘2he Namaaz is valid! or ‘2he Namaaz ill be regarded as being done! or ‘it

is $ermissible! , will mean that the 7ard Jmandatory actionK has been

fulfilled. $t will not mean that it is correct and permissible, without

any fault, e4clusion or sin. $n many instances, it will be said that it is

&aruh+e+ahreemi and ar+e+9aaBib Jomission of 9aaBibK but it

will still be mentioned that the Namaa will be done. )s this issue is

not being discussed in this chapter, it will be discussed in detail, in

the Chapter discussing the &aruh actions in Namaa. ?ere, we are

discussing the F!huroot Ji.e. the pre+reHuisites or conditions of

NamaaK, without which the Namaa will not be valid at all. here

are si4 pre+reHuisites for the validity of Namaa:

1. ahaarat JurificationK

2. !atr+e+)wrat JCovering of the essential parts of the bodyK3. $stiHbaal+e+*ibla Jto 7ace the %irection of the ?oly =aabaK

'. 9aHt JimeK

(. Niyyat J$ntentionK

5. ahreema Jo proclaim the )llahu )bar to commence NamaaK

First Pre-Requisite: Tahaarat – Purification

ahaarat here refers to the body of the F&usalli Ji.e. the one

intending NamaaK being Faa Jpure and freeK from any F?adath+e+

)bar JmaBor ritual impurityK or F?adath+e+)sghar Jminor ritual

impurityK, and from FNaBaasat+e+?aHiHiya JVisible impurityK which is

regarded as a preventative impurity1

.UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUU

1. 9henever the term preventative impurity is used here, it refers to an amount of impurity,

which prevents one from performing Namaa. $n other words, Namaa is not allowed in such a

condition. his preventative impurity is generally referred to as the amount of NaBaasat, which

is F*adr &aane this means the amount of impurity that prevents !alaah from taing place.



Vol.3 pg.11/

117

$n addition, his clothing and the area on which he is performing his

Namaa should be pure and free from the amount of NaBaasat+e+

?aHiHiya, which is in the category of being a preventative impurity.

?adath+e+)bar here refers to those ritual impurities, which mae

Mhusl compulsory upon a person and ?adath+e+)bar refers those

things that nullify the 9udu. he manner of purifying ones self

from these impurities have already been discussed in the chapter on

9udu and Mhusl, and the manner of cleaning out NaBaasat+e+

?aHiHiya has already been discussed in the chapter regarding

cleansing of impurities. hese can be e4amined in the said chapters.

he pre+reHuisite of Namaa is to cleanse ones self of the impurities

accordingly, because the Namaa will not be done at all. $f performed

without the purification, such as if NaBaasat+e+Mhaleea JmaBor

impurityK pollutes the area more than the amount of a dirhamI or ifNaBaasat+e+=hafeefa Jminor impurityK pollutes more than one fourth

of any part of a limb or clothing. hese are regarded as preventative

impurities. $f these JimpuritiesK have polluted or soiled less than the

amount, which regarded as a preventative impurity, then to cleanse

it is !unnat. ulings in this regard have also been e4plained in the

chapter on impurities.

Law: $f a person assumed that, he was not in the state of 9udu, but

he still performed his Namaa in this state, and later it was

ascertained that he was actually not without 9udu, then in such a

case the Namaa has not been done. 0?urr-e-Muhtar vol"B $g"=J=1

Law: $f the &usalli has on him such an item that when he moves, it

causes it to move as well, then if that item is polluted with the

preventative impurity, the Namaa is impermissible. 7or e4ample, if

one is wearing one end of a cloth Jor shawlK etc. and performing



Vol.3 pg.110

118

Namaa, and the other end is polluted by impurity, then if by his

movement in uu, !aBdah, *iyaam or *uood, there is movement up

to the area of impurity, the Namaa will not be doneI otherwise it

will be done. !imilarly, if whilst performing Namaa, he has in his

lap a baby who does not have the ability to grip on with his own

strength. ?owever, is only secure because he Jthe &usalliK is holding

him, then in this case, if the childs body or clothing is polluted by an

preventative impurity, the Namaa will not be done, as he Jthe

&usalliK is the one carrying the child. ?owever, if the child is able to

secure himself with his own strength, and is not dependent on being

held by him Jthe &usalliK, then the Namaa will be done, because

now he will not be classified as carrying the child. ?owever, it is not

without any defect to perform Namaa in this manner, without a

valid reason, even if there is no impurity on the body or clothing of

the child. 0?urr-e-Muhtar vol"B $g"=5J Alamgiri vol"B $g">5 Raza1

Law: $f there is impurity JvisibleK which is less than the preventative

impurity, it is still regarded as being &aruh. $f NaBaasat+e+Mhaleea

is eHuivalent to the amount of a dirham, it is &aruh+e+ahreemi,

and if it is less than this, then it is =hilaaf+e+!unnat Ji.e. contrary to

the !unnahK. 0?urr-e-Muhtar, Alamgiri vol"B $g">E1

Law: $f the roof, tent or canopy Jover the headK is NaBis Jpolluted by

impurityK and if it touches the head of the &usalli when he stands

then in this case the Namaa will not be done. 0Raddul Muhtar vol"B

$g"=5J1

Law: $n other words if the impure area eHuivalent to the Jamount

ofK preventative impurity touches his head for the time it taes to

complete that act. 0Raza1



Vol.3 pg.11

119

Law: $f his clothing or body becomes impure according to the

amount of the preventative impurity and there is a gap JintervalK of

3 tasbeehs1, the Namaa will not be done. $f his clothing were impure

at the time of Namaa commencing or if he commenced whilst

having something impure in his possession and only removed it Jthe

impurityK after proclaiming the )llahu )bar then the Namaa has

not even convened. 0Raddul Muhtar1

Law: $f the body of the &usalli is touching the body of a F;unub

Jone in need of MhuslK or the body of a menstruating female, or a

female bleeding after childbirth, or if they ept their head on his lap,

then the Namaa will still be valid. 0?urr-e-Muhtar vol"B $g"=5J1

Law: $f a naBis JimpureK pigeon sat on the body of a &usalli, his

Namaa will still be valid. 0*ahr vol"B $g"=571

Law: he meaning of the statement that the area on which Namaa

is performed should be pure, actually means that the area of F!uBood

Ji.e. prostrationK and the area where the feet are placed, should be

pure Jfrom impurityK. $t is not a condition for the entire place on

which one is performing Namaa to be pure, for it to be valid. 0?urr-e-Muhtar vol"B $g"=7@1

Law: $f there is impurity beneath one foot of the &usalli, which is

more than the amount of a dirham, the Namaa will not be valid.

!imilarly, if there is a small amount of impurity under each foot,

which if combined will be eHual to the amount of one dirham, or if UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUU

1. he gap or interval of 3 tasbeehs refers to the amount of time in which one may say

!ubhaan)llah thrice.



Vol.3 pg.12#

120

the area under one foot is pure, but the area where he is to place his

second foot is impure, and he eeps that foot raised up Ji.e. he does

not place it there but stands on one foot onlyK, then in this case, the

Namaa will be regarded as being valid. ?owever, it is &aruh to

read Namaa by raising one foot without a valid reason. 0?urr-e-

Muhtar vol"B $g"=7@1

Law: $f the forehead is placed on a pure area and the nose is placed

on an impure area, then in this case the Namaa will be valid as the

nose is placed on an area, which is less than the amount JsieK of the

dirham, without reason, this is &aruh. 0Raddul Muhtar vol"B $g"=7@1

Law: )ccording to the proper &adhab, if the hand or nees are

placed on an impure area during !aBdah, the Namaa will not be

valid. 0Raddul Muhtar vol"B $g"=7@1" $f the hand is placed on an impurearea, and the !aBdah is performed on the hand, then it is accepted

unanimously with consensus J-il $BmaK that the Namaa is invalid.

0?urr-e-Muhtar vol"B $g"=7@1

Law: $f there is impurity under the sleeve and one performed !aBdah

on the same sleeve, the Namaa will not be valid. 0Raddul Muhtar vol"B $g"=7@1" "ven if the NaBaasat JimpurityK is not under the hand, but

under the empty area of a wide sleeve. $n other words, the sleeve will

not be regarded as a separator or divider, even if it is thic, as it is

regarded as being accessory to the body. his is dissimilar to Jthe

rule regardingK a thic fabric, which when placed over an impure

area, and Namaa is read on it, and the smell or colour Jof theimpurityK is not evident, the Namaa will be done. his is a thic

cloth will be regarded a divider or separator between the impurity

and the &usalli, as it is not regarded as an accessory to the body of

the &usalli. !imilarly, if an empty part or a wide sleeve touches an



Vol.3 pg.121

121

impure area whilst in !aBdah, and neither the hand nor the forehead

is on this area, the Namaa will be regarded as being valid. "ven

though the sleeve in this case may be thin, as in this case the

impurity is not connected JdirectlyK with the body of the &usalli in

any way. 0Raza1

Law: $f whilst performing !aBdah, the F%aaman Jsirt of the

clothingK touches an impure piece of ground, there is no harm Jto

the NamaaK. 0Raddul Muhtar vol"B $g"=7@1

Law: $f one read Namaa by placing such a thin fabric on an impure

piece of ground, which does not suffice to cover the !atr Jportions of

the body which need to essentially be covered, i.e. the naedness of

the bodyK, in other words whatever is underneath it can be seen, the

Namaa will not be valid. ?owever, if one performed Namaa on apiece of glass under which there is impurity, even if it is clearly

visible, Namaa will be still be valid. 0Raddul Muhtar vol"B $g"=7@1

Second Pre-Requisite: Satr-E-Awrat – Coveringthe Nakedness of the Body

!atr+e+)wrat means to cover those parts of the body, which are 7ard

to cover. )llah )lmighty says

(# ρä‹ è<ö / ä 3 t G t Eƒ Î %y ‰ Ζ Ï*Èe≅ ä " ‰ É ó¡ t Β

‘Adorn yourself (Clothe yourself ell+, henever you enter the Mas4id!

D!urah /, Verse 31E



Vol.3 pg.122

122

)lmighty )llah says

Ÿu ρš; Ï‰ ö7 ãƒ # ßγ t " t Eƒ Î %ā Î)$ t Βt y γ s >$ y γ ÷- ÏΒ

‘And they (females+ should not reveal their beautifi&ation, e%&e$t for that

hi&h is normally noti&eable! D!urah 2', Verse 31E

Hadith 1: $bn )di reported in =aamil from $bn <mar هللا !Oا Nع CPما *M> t hatاasoolullah said, F9hen you pray your Namaa then tie a

waistcloth and cover yourself with a sheet, and do not imitate the

;ews.

Hadith 2: )bu %awud, irmii, ?aaim and $bn =huaima have

reported from <mm ul &omineen !iddiHa ع CPا Nا !Oهللا ا *M> that asoolullahsaid, F)llah does not accept the Namaa of a -aaligh female, who

prays without wearing a head covering.

Hadith 3: )bu %awud reports that <mm ul &omineen <mm+e+

!alma ع CPا Nا !O هللا ا *M> enHuired, FCan a female pray her Namaa without

wearing pants, but by only wearing a dress JcloaK and a headcoveringO ?e said, F9hen the cloa is so full Ji.e. longK that it

chides the bac of the foot.

Hadith 4: %arHutni reports from <mar bin !huaib who reports

from his father, from his grandfather, that asoolullah said,

F7rom below the naval up to the nees is the F)wrah Jnaednesswhich needs to be coveredK.



Vol.3 pg.123

123

Hadith 5: irmii reported from )bdullah ibn &asud that

asoolullah said, ‘Arat is Arat! Ji.e. a female is one that should

be concealedK, for when she emerges shaitaan glances at her.

Law: !atr+e+)wrat Ji.e. covering of the naednessK, meaning the

essential parts of the body which must be covered is 9aaBib, be it in

Namaa or outside Namaa. his applies whether one is alone or in

the presence of others. $t is even impermissible to reveal the

naedness of the body when alone, without a valid reason. o cover

the body, i.e. the ‘atr! is 7ard, in the case of Namaa and whilst in

the presence of others. his applies even if one is praying Namaa

alone in a dar room. $f one has sufficient amount of clothing to

cover the !atr and he still prayed the Namaa naed, then it is

unanimously agreed that Namaa is invalid. ?owever, when a female

is alone in the privacy of her room, it is not 9aaBib for her to coverher entire body, but she must cover at least from the naval to the

nees. $t is also 9aaBib for her to cover the stomach and the bac etc.

when in the presence of those who are her F&ahaarim1 $f she is in

the presence of a Mhair &ahram or for Namaa, even if she is alone

in a dar room, it is 7ard for her to cover the entire body, e4cept for

the five parts, which will be e4plained further. $t is also not allowedfor a young female to show her face in the presence of strange males.

0?urr-e-Muhtar, Raddul Muhtar vol"B $g"=7@-=7=1

Law: he use of such a thin fabric, through which the body is visible,

is not sufficient as F!atr. $f Namaa was performed in such clothing,

it is not valid. 0Alamgiri vol"B $g">E1UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUU

1. &ahaarim is plural of &ahram. &ahram is the guardian of a female. $t refers to that person

with whom !hariah has forbidden her marriage for always.



Vol.3 pg.12'

124

!imilarly if the blacness of a females hair is visible through the

sheet Jwith which she is covering her headK, the Namaa will not be

done. 0Raza1" !ome people wear very thin !aaris Jhin silen fabric

used by femalesK and ahbands JwaistclothK during Namaa, which

causes the thigh to be visible. he Namaa of such persons will not

be valid. o wear such clothing, which does not comply with the

F!atr+e+)wrat, is actually ?araam, even when not in Namaa.

Law: $f one is wearing such thic fabric, through which the bodydoes not show, but it is worn so tight that the shape of the body is

evident, then Namaa will be valid in such clothing, but for someone

to loo towards those parts of the body is impermissible. 0Raddul

Muhtar1. o wear such clothing in the presence of others is

disapproved and not allowed, and this is disallowed to a greater

degree for females. his law should serve as a warning for thosewomen who wear such tight pants.

Law: 7or Namaa, it is essential to have pure clothing for the !atr

Jto cover the bodyK. $t should not be impure to the e4tent where it

prevents Namaa. $f one had the means of wearing pure clothing but

one read his Namaa in impure clothing, the Namaa will not bevalid. 0Alamgiri vol"B $g">51

Law: $f according to a persons own nowledge the clothes were

impure and he still performed Namaa in it but later realised that it

was actually pure, then in this case the Namaa is still regarded as

being invalid. 0?urr-e-Muhtar vol"B $g" =J=1

Law: $f outside Namaa, one wore some impure clothing, there is no

harm, even though pure clothing was available and if there are no

other clothes available for him to wear then in this case it is 9aaBib



Vol.3 pg.12(

125

for him to wear those. 0Raddul Muhtar K ?urr-e-Muhtar vol"B $g"B7@1"

his only applies in the case where the impurity on such clothing

has dried up, and does not have the ability of coming off from the

clothing and polluting the body. therwise, if it has not dried off and

pure clothing is available, then to wear such impure clothing in this

case is absolutely disallowed, as it means one is causing the body to

become impure without any reason. 0Raza1

Law: 7or a male, the F)wrat Ji.e. parts that reHuire coveringK are

from below the waist up to below the nees. $n other words, to cover

these areas is 7ard. he naval is not included in this but the nees

are included. 0?urr-e-Muhtar, Raddul Muhtar vol"B $g"=7B1" Nowadays,

people who wear the waistcloth or trousers in such a manner that

parts of the pelvis remain uncovered. $f it is covered, by a =urta

Jlong shirtK etc. in a way whereby the colour of the sin is not visiblefrom underneath it then it is fineI otherwise, it is ?araam, and if

more than one fourth of that area is left opened in Namaa, the

Namaa will not be valid. here are also some fearless people who

reveal the nees and even the thighs etc. in the presence of others.

his is also ?araam and if one does this habitually, he is regarded as

a F7aasiH Jopen transgressorK.

Law: he F)wrat for free women and for one who is F=hunsa

&ushil1 is the entire body, e4cept for the face, the palms of the

hands, and the soles of the feet. he hair hanging from the head, the

nec and the wrists are all regarded as F)wrat Ji.e. in other words to

cover these parts is also 7ardK. 0?urr-e-Muhtar vol"B $g"=7B1 UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUU

1. =hunsa &ushil refers to one who is hermaphrodite, i.e. bearing both male and female

genatalia, and whose se4 cannot be clearly determined.



Vol.3 pg.125

126

Law: $f a female wore such a thin head covering for Namaa, from

beneath which the blacness of the hair is visible, the Namaa will

not be valid, unless she covers it with something, which hides the

colour of the hair etc. 0Alamgiri vol"B $g">E1

Law: 7or a F-aandi Ji.e. slave+girlK, her entire stomach, bac and

both sides, and the area between her naval up to below the nees is

regarded as F)wrat. $f a F=hunsa &ushil is a slave then the ruling is

also the same. 0?urr-e-Muhtar vol"B $g"=7B1

Law: $f a -aandi was performing her Namaa with her hair

uncovered and her master freed her in the midst of Namaa, then if

through ‘Amal e Qaleel! in other words she performs a trivial

movement, such as by covering the head with one hand, the Namaa

will be valid, otherwise not. his applies whether she had nowledgeof being freed or not. ?owever, if she did not have any such thing

available JnearbyK with which she could cover her head, the Namaa

will be regarded as being valid. 0?urr-e-Muhtar vol"B $g"=7B Alamgiri

vol"B $g">>1

Law: $f less than Huarter of any limb Ji.e. part of the bodyK which is7ard to be covered is e4posed during Namaa, the Namaa will be

validI and if a Huarter was e4posed and one covered it immediately,

then in this case, the Namaa will also be valid. ?owever, if it

remained e4posed for the duration of one Fun, i.e. the amount of

time it taes to say F!ubhaan)llah thrice, or if it was e4posed

intentionally, even though it was covered immediately thereafter,the Namaa will be regarded as being invalid Jin both casesK.

0Alamgiri vol"B $g">> Raddul Muhtar vol"B $g"=7D1



Vol.3 pg.12/

127

Law: $f when commencing Namaa, i.e. at the time of saying ‘Allahu

Abar! , one fourth of a limb was uncovered then the Namaa has

actually not even commenced. 0Raddul Muhtar vol"B $g"=7D1

Law: $f small portions of few parts JlimbsK are e4posed, whereby

each part that is e4posed is actually less than a fourth of that limb,

but if all of them were combined, it would be eHual to one fourth of

the smallest limb that is uncovered then in this case, the Namaa is

not valid. 7or e4ample, a ninth of a females ear is e4posed and a

ninth of her shin is e4posed then both combined will definitely add+

up to more than a Huarter of the ear area, so in this case the Namaa

will be regarded as being invalid. 0Alamgiri vol"B $g">>, Raddul Muhtar

vol"B $g"=7E1

Law: he ‘Arat-e-Hhaleeza! J‘Ma4or 6rivate areas to be &on&ealed! K refersto the parts of the body such as the anus and other private parts and

the areas adBoining, whereas the rest of the limbs are called ‘Arat-e-

Ghafeefa! J‘minor areas to be &on&ealed!+. he ruling in regards to all of

them is the same, i.e. they all need to be covered. he issue of it

being a maBor area that needs to be concealed or a minor area

actually refers to the prohibition of looing. $n other words, to lootowards the parts classified, as ‘Hhaleeza! is ?araam Jtotally

forbiddenK at a greater degree, such as when one sees someone with

his nees e4posed, he should caution him with gentleness. $f he

persists, then do not bicer with him. ?owever, if he is e4posing his

thigh, then he should be cautioned firmly, and if he persists, do not

beat him. ?owever, if a female e4poses the area, which is regarded as‘Hhaleeza! then the one who has the power or right to reprimand her,

such as her father or the J&uslimK uler, then he should reprimand

her. 0Raddul Muhtar vol"B $g" =7E1



Vol.3 pg.120

128

Law: $n the case of the ‘atr! , i.e. covering the body, it is not

necessary that only your eyes do not fall upon that areaI so if

someone is wearing only a long urta and his collar area is open, and

if one peers into his collar area, he will be able to see other parts,

then in this case the Namaa will be valid, even though it is &aruh+

e+ahreemi to loo there without a valid reason. 0?urr-e-Muhtar vol"B

$g"=7E Alamgiri vol"B $g">E1

Law: 7or ‘atr! to be 7ard from others, means that the body cannot

be seen from all over the place, so J)llah 7orbidK, if some

mischievous person bent and looed at the limbs from underneath,

then the Namaa will not become invalid. 0Alamgiri vol"B $g">E1

Law: he limbs that need to be concealed for men and those which

are regarded as the ‘Arat! are nine, and )llama $brahim ?alabi,)llama !haami and )llama ahtawi etc. have mentioned eight of

which are:

1. he penis, including all its parts i.e. the head, the perch and the

foresin.

2. estes, both these are regarded as one part. $f one fourth of only

one is e4posed, it will not invalidate the Namaa.

3. he anus, in other words the area of e4cretion of faeces.

'(. "ach buttoc is regarded as a separate part that needs to becovered

5/. "ach thigh is regarded as a separate part that needs to be

covered. he entire area from the groin to the nee is regarded as



Vol.3 pg.12

129

the thigh. he nee is also included in this and is not counted here as

a separate part, so if the nee becomes e4posed or if both nees are

e4posed, then it will still not invalidate the Namaa, as both

combined will still not be eHual to Huarter of one thigh.

0. 7rom below the naval up to the base of the penis, and in its

direction, the rear and the both sides together are regarded here as

one F)wrat Ji.e. part which must be concealedK. )ala ?arat, the

Mreat &uBaddid of the Century presented research proving the area

between the anus and the testes is also a separate F)wrat Ji.e. part

which must be concealedK. ?e counted and presented the rulings in

regards to the above mentioned in the form of four couplets:

! "# $ % & '( )* + , - . / 0 ,1 ,2

1 / 3 4/ 5

6 "7

8 9 : % & ' ;< /

% & ' => 6 "7 ? / 0 ,1 ,2 1 ? @ ? A % & '

B

C "

Law: 7or free women, with the e4ception of the five parts, which

have already been e4plained, the entire body is regarded as ‘Arat!

and this consists of thirty parts. $f one fourth of any of these parts is

e4posed, the ruling in regards to Namaa is as mentioned above.

hose parts are:

B" 2he head, i"e" from the to$ of the forehead u$ to the beginning of the ne&

and from ear to the other ear, in other ords on the area hi&h usually has

hair groth"

=" 2he hair that hangs (from the head+"



Vol.3 pg.13#

130

DKE" *oth ears"

>" 2he ne&" 2he throat is also in&luded in this"

5K7" *oth shoulders"

IKJ" *oth arms, hi&h in&lude both elbos"

B@KBB" *oth rists, in other ords from belo the elbo u$ to the rist 4oint"

B=" 2he Chest, in other ords from under the ne& right u$ to under the

e%treme ends of the breasts"

BDKBE" 2he ba&s of both hands"

B>KB5" *oth breasts, if they are $ro$erly formed (raised+" 3f they are not yet

full or if they are only slightly raised, here it does not loo lie a se$arate

$art, then it ill be regarded as $art of the &hest, and ill not be &ounted as

a se$arate $art" Lven in the first instan&e, the s$a&e in-beteen both breasts

ill be &ounted as $art of the &hest, and ill not be regarded as a se$arate

$art"

B7" 2he stoma&h, hi&h is from the end of the &hest as mentioned, u$ to the

end of the naval area, meaning that the naval is also in&luded as $art of the

stoma&h area"

BI" 2he *a&, in other ords, the area behind the &hest, hi&h is in line iththe &hest, u$ to the aist"

BJ" 2he area that is beteen both shoulders" 2his is the area from under the

arm$it, u$ to the e%treme end of the &hest, and the s$a&e, hi&h is on both



Vol.3 pg.131

131

sides" 3ts frontal se&tion falls ithin the &hest area and its rear falls ithin

the shoulders or ba&" After this, the area, hi&h is on both sides, u$ to the

aist, its frontal area, is $art of the stoma&h area and its rear is $art of the

ba&"

=@K=B" *oth butto&s"

==K=D" 2he vagina and the anus"

=EK =>" *oth thighs" 2he nees are in&luded in this"

=5" 2he $elvi& area and that hi&h is in line ith it, belo the naval, and the

area $arallel to it toards the ba&, altogether are regarded as one ‘Arat!"

=7K=I" *oth shins in&luding the anles"

=JPD@" *oth soles of the feet ome 'lama have also mentioned that the ba&

of the hands and the soles are not &ounted ithin the ‘Arat!, i"e" they do not

need to be &on&ealed"

Law: "ven though the face of a female is not regarded as F)wrat Ji.e.part that must be concealedK but due to the ris of temptation it is

disallowed Ji.e. disapprovedK to open the face in the presence of

strange males. !imilarly, it is impermissible for a non+&ahram to

loo towards her face and to touch her face is disallowed to a greater

degree. 0?urr-e-Muhtar vol"B $g"=7E1 (?etail in this regard is dis&ussed in

Volume B5 of *ahaar-e-hariat+"

Law: $f a person has no other clothing to cover his naedness with,

e4cept for a sil garment, then he should use the same fabric as

F!atr, and he may perform his Namaa in it as well. ?owever, if



Vol.3 pg.132

132

other clothing is available, it is ?araam for males to wear sil

clothing, and Namaa in such clothing is &aruh+e+ahreemi. 0?urr-

e-Muhtar K Raddul Muhtar vol"B $g"=7>1

Law: $f a naed person covers his entire body completely including

his head, with one full sheet and performs his Namaa in this state,

the Namaa will not be valid. ?owever, if he removes his head from

under the sheet, the Namaa will be valid. 0Raddul Muhtar vol"B $g"=7>1

Law: $f a person has no clothing available to him, he should sit and

perform his Namaa, be it during the day or night, be it inside a

house or outside on an open field. ne should either sit lie one sits

in Namaa. ) male will sit in the manner wherein males sit in

Namaa and a female, in the manner of femalesI or one may sit with

the legs stretched out and the hand covering the F)wrat+e+Mhaleeaand this is preferred. $n place of uu and !uBood, one should Bust

gesture, and Jin this caseK this gesturing is more virtuous for such a

person than maing the actual uu or !uBood. J$n such a situationK

o sit and read the Namaa is greater than standing and reading the

Namaa, even if one has to mae gestures in *iyaam for uu and

!uBood, or if one maes uu or !uBood. 0?urr-e-Muhtar K RaddulMuhtar vol"B $g"=7>1

Law: $f such a person was performing his Namaa naed, and

someone loaned some clothes, or made its use lawful for him, then

the Namaa will be invalidated. ?e will have to wear the clothing

and then repeat the Namaa from the beginning. 0?urr-e-Muhtar KRaddul Muhtar vol"B $g"=751

Law: $f someone promised to give him some clothing, he should wait

until the very last time Jof that NamaaK, and if he sees that the



Vol.3 pg.133

133

Namaa will not be done on time, then he should perform his

Namaa without clothing. 0Raddul Muhtar vol"B $g"=751

Law: $f someone else has some clothing with him and there is a

predominant lielihood that by asing him, he will give it to you,

then in this case it is 9aaBib to as for the clothes. 0Raddul Muhtar

vol"B $g"=751

Law: $f one is able to get the clothing for cash, and he has more than

the ‘9aa4at-e-Asliyah! Ji.e. that which is reHuired for his absolute

necessitiesK. ?owever, if the one selling is asing for an amount,

which is not more than the estimated price of those who have

estimated it, then in such a case it is 9aaBib to purchase it. 0Raddul

Muhtar vol"B $g"=751" !imilarly, if he agrees to sell the clothing on

credit, it is still 9aaBib to purchase it.

Law: $f he has such clothing, which is completely impure then he

should not wear it in Namaa. ?owever, if one fourth of it is pure

then it is 9aaBib upon him to wear it for Namaa. 7or him to perform

his Namaa naed is impermissible.

)ll this only applies when one does not have any such thing with

which the clothing can be cleansed and purified, or which will allow

its impurity to become less than the amount of the preventative

impurity. $f not, it will be 9aaBib to purify the clothing or reduce the

amount of impurity. 0?urr-e-Muhtar vol"B $g"=751

Law: $f a few people are naed, each should read his Namaa

individually, far away from one another and if they performed

;amaat, the $mam should stand in the middle. 0Alamgiri vol"B $g">>1



Vol.3 pg.13'

134

Law: $f a naed person finds a grass+mat or some bedding, he should

use it to cover himself. ?e should not perform his Namaa naed in

this case. !imilarly, if he is able to cover himself with grass or leaves

etc., he should do so. 0Alamgiri vol"B $g">>1

Law: $f one does not have sufficient clothing for the entire !atr but

the clothing is only sufficient for !atr of some parts, then to cover

with this is 9aaBib. ne should actually use this material to cover the

F)wrat+e+Mhaleea, i.e. the frontal and rear private parts. $f the

material is only enough to cover one of the private parts, then one

should be covered. 0?urr-e-Muhtar vol"B $g"=771

Law: here is no need for one who has performed his Namaa in

such a dire circumstance, to repeat the Namaa after he has acHuired

clothing. he Namaa will be regarded as being valid. 0?urr-e-Muhtar vol"B $g"=771

Law: $f one is not able to get clothing for the !atr or something to

purify impure clothing because of some act of the servants Ji.e.

creationK then in such a case he should perform the Namaa.

hereafter, Jwhenever he obtains itK he should repeat the Namaa.0?urr-e-Muhtar vol"B $g"=771



Vol.3 pg.13(

135

Third Pre-Requisite: Istiqbaal-E-Qibla – Facingthe Direction of the Qibla

$stiHbaal+e+*ibla means to face the direction of the *ibla, i.e. the

?oly =aaba. )lmighty )llah says

ãBθ -) u 0 y ,'5 !$ y γ x =¡ 9 $#z # ÏΒÄ ¨$ ̈Ζ9 $#$ t Βö ßγ 9 ©9 u ρ # t *ã $κ É n = ö8 Ï%C É @ ©9 $#(# θ çΡ x " $ y γ ø0 n = t ; 4 ≅ è%°-

ä F Î ô p R ù Q $#> B8 ø y ! ø9 $#u ρ 4 “Ï‰ öκ u G # t Β'5 !$ t . o „ 4’ n A Î) ?C≡u Å D 5 Ο, É) t G ó¡ @Β

‘No the fools amid the $eo$le ill say ho turned the Muslims aay from

the Qibla, on hi&h they ere/ () 6ro$het+ Fou say 2he Last and the #est

belong to Allah" 9e guides u$on the straight $ath homsoever 9e #ills!

D!urah -aHarah, Verse 1'2E + ?uoor performed Namaa facingthe direction of -ait+ul+&uHaddas for si4teen or seventeen months,

but the -eloved asool wished that the =aaba should be the *ibla.

$t was on this, that the following verse of the ?oly *uran was

revealed:

$ t Β u ρ$ o - ù= y è y s ' s # ö7 É) ø9 $#C É @ ©9 $#| M Ζ ä " !$ p κ ö . n = t ;ā Î)z n = ÷è u Ζ Ï9 # t Βß' Î8 + E t ƒt Bθ ß,. 9 $# # ! ÏΒ> = Î= s )Ζ t ƒ4’ n t *ÏH ø0 t 7 É) t * 4 β Î)u ρô M t Ρ x " A2 u ' Î7 s 3 s 9ā Î)’ n t *t Ï% © ! $#“y ‰ y δ ª- $# 3 $ t Βu ρt β x " ª- $#

y ' 0 ÅF ã0 Ï9ö ä 3 o -≈ y !ƒ Î) 4 āχ Î) ©- $#Ä ¨$ ̈-9 $$ ÎB ρ'5 t s 9C Ο, Ï . ‘IJKLM ô‰ s %3“t t Ρ| = D= s ) s ?y 7 Îγ ô

u ρ’ Î ûÏ5

!$ y ! 7¡ 9

$# 2

y 7 ̈-

u , Ïj9

u θ ã-

n = s ù E

' s #

ö7 Ï%$ y γ 9 | 3ö

s ? 4 ÉeB

u θ

s ù

y 7

y γ ô

u ρ

t ô+

x Ï‰ É ó¡

y ! ø9

$# Ï Θ# t y s ø9 $# 4 ß H ø, y u ρ$ t Βó Ο ç" Ζ ä " (# θ F9 u θ s ùö ä 3 y δθ ã ã ρN çOt ô+ x 3 β̈ Î)u ρt Ï% © ! $#(# θ è ? ρ é&| = ≈ t G Å 3 ø9 $#

t βθ ß! n = ÷è u 0 s 9 çH Ρ̄r &G P y s ø9 $# # ÏΒö Îγ Î H. ‘ 3 $ t Βu ρ ª- $# I≅ Ï ≈ t Î$ ! t *t βθ è= y ! ÷è t ƒ



Vol.3 pg.135

136

‘And () *eloved+ the Qibla on hi&h you ere before, e only set it for this

reason, so that it may be&ome obvious, ho follos (obeys+ the Rasool, and

ho turns ba& on their heels" And undoubtedly, this as a diffi&ult

(ad4ustment+, e%&e$t for those guided by Allah" And it is not (in+ the

Magnifi&en&e of Allah, to allo your 3maan (<aith+ to be ineffe&tual"! D!urah

-aHarah, Verse 1'3E

‘#e are seeing you &onstantly turning your fa&e toards the sies, so surely

#e ill turn you toards the Qibla hi&h holds your $leasure" No, turn

your fa&e toards the Mas4id-e-9araam (2he a&red and an&tified Mos.ue+

immediately" And ) Muslims #herever you are, turn your fa&es toards it

as ell" And those ho ere given the *oo, definitely no, that this is the

2ruth from their Rub, and Allah is not unaare of their deeds"! D!urah

-aHarah, Verse 1''E

Law: Namaa is performed for )llah alone and !aBdah JprostrationK

is for )llah alone, and not for the =aaba. $f J)llah 7orbidK someone

maes !aBdah for the =aaba, then he has committed an act, which is

?araam Ji.e. totally forbiddenK and ‘Hunah-e-Gabeera! Ji.e. a maBor

sinK. $f he did this with intention of worshipping the =aaba, then he

is regarded as a blatant aafir JunbelieverK, as it is ufr JinfidelityK toworship other than )llah. D%urr+e+&uhtar vol.1 pg.205I $fadaat+e+

aviyahE

Law: he $stiHbaal+e+*ibla is general, in the sense of facing the

actual =aaba+e+&uaamah, as is in the case of the people of &aah

&uarramah, or for others, to face the direction of the =aaba. 0?urr-e-Muhtar vol"B $g"=I51" $n other words, the research is carried out by

the one who is able to specially investigate the actual direction of

the =aaba, even if the =aaba is covered. )s is in the case of the

houses in &aah, where one stands on the rooftop of the house, he



Vol.3 pg.13/

137

is able to see the =aaba, then in this case, it is 7ard to direct the face

to the actual =aaba, and the direction alone without investigation

will not be sufficient. )s for those who are not able, to research or

establish this, even if they are in &aah &uarramah, then for such

a person to face the direction of the =aaba is sufficient. D$fadaat+e+

aviyahE

Law: $f one reads Namaa inside the ?oly =aaba, he may read in

whichever direction he wishes. "ven if Namaa is performed in the

oof of the =aaba, the Namaa will be valid, but to climb on the roof

of the =aaba is ‘Mumnoo! Jdisallowed6disapprovedK. DMhuniya etcE

Law: $f he only directed his face towards the F?ateem+e+=aaba,

whereby the =aaba &uaamah does not fall in front of it, then in

this case the Namaa will not be valid. DMhuniyaE

Law: o face the direction of the ?oly =aaba means that some

portion of the surface of the face is in the direction of the =aaba.

?ence, if one is somewhat deflected from the *ibla direction, but

some part of the face is facing the direction of the =aabaI the

Namaa will be valid. he fi4ed angle stipulated in this regard is '(degrees, so if the deflection is more than '( degrees from the

direction of the =aaba, the $stiHbaal+e+*ibla will not be valid and the

Namaa will be invalid. 7or e4ample, z= is a straight line and ,z‡ is

perpendicular to it. !uppose that the =aaba is at the point ‡ $f the

right angles و

z,z‡ and ,z= z‡ are intersected by lines >z, and qz, then

these right angles will be intersected to form two '( degree angles

each, because a right angle is # degrees. Now, if a person is standing

at point , and is directly facing ‡ then he is in line with =aaba, i.e. he

is facing the actual direction of the =aaba. $f he is orientated towards



Vol.3 pg.130

138

> or q then in this case, he will be regarded as facing the =aaba as

long as he is within ‡ > or ‡ q . ?owever, if he e4ceeds the point > orientated towards or if he e4ceedsو q orientated towards = at any

degree, he has deviated from the direction of =aaba and his Namaa

is thus invalid. D$fadaat+e+aviyah, %urr+e+&uhtar vol.1 pg.205E

Law: *ibla is not the name of the structure JbuildingK of the =aaba,

but the space within which it Jthe =aabaK is situated. he entire

space within the vicinity of it, from the seventh earth right up to the

)rsh, is *ibla. Now, if the building Jof the =aabaK is removed from its

place and put somewhere else and someone performed his Namaa

facing the building where ever it may have been moved to, hisNamaa will not be valid. $f the ?oly =aaba had gone for the Liyaarat

Jvisiting and taing the blessingsK of any 9ali )llah and one

performs his Namaa facing the space that is the *ibla, his Namaa

will be valid Jas the !tructure of the =aaba is not the name of *ibla

but *ibla is that space and the =aaba is erected within its confinesK.

!imilarly, if one performed his Namaa on a mountain or in thedepths of a well, whilst facing the direction of the *ibla his Namaa

is valid, because his direction was that of that space which is *ibla,

i.e. the area and vicinity of *ibla, even though one did not face the

structure Jof the =aabaK. Daddul &uhtar vol.1 pg.2#E



Vol.3 pg.13

139

Law: ne who is incapable and helpless in regards to facing the

*ibla, i.e. of maing $stiHbaal+e+*ibla, such as in the case of being ill

to the e4tent where he does not have the energy to face the

direction of *ibla, and there is no one else there who can direct him

towards *iblaI or in the case where he is in the possession of

personal valuable or if he has been entrusted by some other person

to safeguard some valuables, and he nows for sure that if he faces

the *ibla it will be stolenI or if he is floating on a ships plan and he

nows that by changing direction to face *ibla he will sinI or if he is

riding a disobedient animal which will not allow him to dismount, or

if he dismounts, he will not be able to re+mount it again without the

help of someoneI or if he is an old person and will not be able to

mount the animal himself, and there is also no one available to assist

him to mount it, then in all the above mentioned situations, one

should perform ones Namaa in whichever direction one is able to,and there is also no need to repeat such Namaa. ?owever, if one has

the ability to halt the animal, he should try to do so, and if he is able

to direct his face towards *ibla, he should attempt to do this as well.

$f even this is not possible, he should perform his Namaa however,

he is able to. $f there is a ris of him losing sight of the travel group if

he stops, then in this case as well, there is no need to halt the animalJi.e. conveyanceK. $n such a situation, one may perform Namaa

whilst in motion. Daddul &uhtar vol.1 pg.2#E

Law: $f one is performing his Namaa on a ship which is already

sailing, he should face the direction of *ibla when performing

abeer+e+ahreema Ji.e. saying )llahu )bar to commenceNamaaK, and he too should change direction as the ships changes

course, even if he may be performing a Nafil Namaa. DMhuniya

pg.223E





Vol.3 pg.1'1

141

ruling in regards to such a person is that he should practice

Faharri1, i.e. he should deliberate in regards to the direction of

*ibla, and he should face that direction which his heart firmly settles

on as being the direction of *ibla. DMeneral -oosE

Law: $f after performing Namaa by practising aharri, one realised

that he did not really face the *ibla direction, then in such a case,

there is no need to repeat the Namaa. Danweerul )bsaar vol.1

pg.21E

Law: $f such a person performs his Namaa in Bust any direction

without practising aharri, his Namaa will not be valid, even

though he had actually faced the *ibla direction. ?owever, if after

Namaa, it was confirmed without doubt that he had faced the

correct *ibla directionI then in this case, the Namaa will be valid. $fafter Namaa, he assumes that it was *ibla, but is not certain, or if

whilst in the midst of Namaa he became aware of that direction

being *ibla, the Namaa is not valid. Daddul &uhtar %urr+e+

&uhtar vol.1 pg.22E

Law: $f he deliberated and his heart was content with a certain

direction being *ibla, but he still faced some other direction, his

Namaa is invalid, even though the direction that he might have

been facing was actually the correct *ibla direction. his ruling even

applies in a case, where after the Namaa he confirmed for sure that

it really was *ibla. D%urr+e+&uhtar vol.1 pg.22E

UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUU

1. aharri refers to a decision based on deliberation and positive intuition. 9hen it becomes

complicated to determine the truth of a matter in any situation, then one should deliberate in

this regard and act based on ones positive intuition to determine the truth. his deliberation

is called aharri. $t is only permissible to practice aharri when there is no other evidence to

substantiate the reality. $t is not permissible to practice aharri if there is evidence present.

&ore detail in this regard can be found in -ahaar e !hariat Volume 1/.



Vol.3 pg.1'2

142

Law: $f there is such a person present who is aware of the *ibla

direction, but one performed Namaa by assuming the direction

without asing himI then in this case, if one was actually facing the

correct *ibla direction, the Namaa is valid, otherwise not. Daddul

&uhtar vol.1 pg.2#E

Law: $f you enHuire regarding the direction of *ibla from such a

person who is aware of the direction of *ibla. ?owever, he refuses to

inform you of the direction, and you practiced aharri and

performed your Namaa, but afterwards, the said person informed

you in regards to the *ibla direction, the Namaa is still valid and

there is no need to repeat it. D&uniya pg.1##E

Law: $f there are &asBids and &ehraabs present at that location, but

one did not give any credence to this. ?owever, he directed himselfto another direction based on his own opinion, or if the stars etc. are

visible and he has the relevant nowledge to establish *ibla by way

of them, but does not do so, and merely performed his Namaa based

on deliberation. hen in such a case, if he performed his Namaa in

the incorrect direction, the Namaa will be invalid in both cases.

Daddul &uhtar vol.1 pg.21E

Law: $f a person is performing his Namaa, facing a particular

direction, which he chose based on deliberation JaharriK, in this

case it is not permissible for another person to follow him. ?e too

should practice aharri on his personal capacity. $f he did not

practice aharri and Bust followed the other person Jin regards to*ibla directionK, his Namaa is invalid. Daddul &uhtar vol.1 pg. 21E



Vol.3 pg.1'3

143

Law: $f one was performing his Namaa on the basis of aharri and

whilst in Namaa, even if it is in !aBdah+e+!ahw, his view Jregarding

*iblaK changed, or he realised that he was mistaen, then in this

case, it is 7ard for him to immediately change direction, and there is

no harm to those JaaatsK which he has already performed.

!imilarly, if he performs all ' aaats facing four different

directions Jas his view changed in each aaatK, it is permissible. $f

on changing his view, he did not turn immediately and a delay of

longer than one Fun taes place, i.e. the time it taes to say

‘ubhaan!Allah! thrice passes, the Namaa becomes invalid. D%urr+e+

&uhtar addul &uhtar vol.1 pg.21E

Law: $f a blind person was performing his Namaa whilst facing the

incorrect direction and if an able+eyed person arrived and aligned

him correctly Jto *iblaK. hen followed him Jas a &uHtadiK, in thiscase, if there was such a person present from whom the blind person

could enHuire in regards to *ibla, but failed to do so, then the

Namaa of both persons is invalid. $f there was no such person

present there, from whom he could have enHuired, then in this case,

the Namaa of the blind person is valid and the Namaa of the able+

eyed person is invalid. D=hania, ?indiya vol.1 pg.5#I Mhuniya pg.22'Iaddul &uhtar vol.1 pg.21E

Law: $f one was performing his Namaa whilst facing a direction

other than *ibla, based on aharri, and he later realised his error

and then turned towards *ibla. hen any such person who is aware

of the said persons initial condition, and if his condition is alsosimilar in the sense that he too practiced aharri regarding this

direction and he too realised his error, then in such a case, he is

permitted to follow such a person, otherwise not. Daddul &uhtar

vol.1 pg.21E



Vol.3 pg.1''

144

Law: $f the $mam1 and &uHtadis2 were performing Namaa in the

same direction, based on aharri and the $mam completed the

Namaa and turned !alaamI but now the view Jin regards to *iblaK of

the F&asbooH3 and the FGaahaH' has changed, then in this case, the

&asbooH should change his direction and the GaahaH should start

Namaa afresh. D%urr+e+&uhtar vol.1 pg.21E

Law: $f the $mam is performing Namaa in the correct direction

based on aharri from inception, then even if the &uHtadi is notamongst those practising aharri, he may follow the $mam in this

case. D%urr+e+&uhtar vol.1 pg.21E

Law: $f ones initial decision was made regarding a particular

direction then after commencing Namaa ones opinion changed, so

he turned towards that directionI then either in the third or fourthinstance, he reverted to the initial opinionI then again, he should

turn to that direction. here is no need in this case for him to start

afresh. D%urr+e+&uhtar vol.1 pg.21E

Law: $f one practiced aharri and had Bust read one aaat, when

his Budgment changed in the second aaat, and he now remembersthat he left out one !aBdah of the previous aaat, then in this case,

he should start the Namaa afresh. 0?urr-e-Muhtar vol"B $g"=J=1

Law: $f on a dar night, a few people practiced aharri in ;amaat

and performed Namaa in different directions but as it was during

Namaa, they did not realise that their direction is contrary to the UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUU

1. he $mam is the one who leads the ;amaat !alaah Jcongregational prayerK.

2. he &uHtadi is the one who performs his Namaa following the $mam in congregation.

3. he &asbooH JGatecomerK is one who has Boined the $mam after one or more aaats.

'. ) GaahaH is a resident J&uHeemK who follows an $mam who is a &usafir JravellerK.



Vol.3 pg.1'(

145

direction of the $mam and nor are the &uHtadis in front of the $mam,

then in this case the Namaa will be valid. $f after Namaa, they

realised that their direction was different from the direction of the

$mam, there is still no harm and if either in Namaa or after Namaa

one finds out that one was in front of the $mam, the Namaa is

invalid. D%urr+e+&uhtar addul &uhtar vol.1 pg.23E

Law: $f the &usalli intentionally turned his chest away from *ibla,

even if he then immediately reverted to *ibla, his Namaa is invalidI

if he turned away and the gap in+between does not e4ceed that of 3

asbeehs Ji.e. duration of saying !ubhaan)llah thriceK, the Namaa

is valid. D&uniya pg.1#1, -ahr vol.1 pg.20E

Law: $f only his face was turned away from *ibla, it is 9aaBib upon

him to immediately turn his face towards the *ibla direction andthis will thus not invalidate his Namaa. ?owever, to do this without

valid reason is &aruh. D&uniya pg.1#1, -ahr vol.1 pg.20(E

Fourth Pre-Requisite: Waqt - Time

he laws related to this pre+reHuisite have already been e4plained inthe earlier discussion pertaining to time.

Fifth Pre-Requisite: Niyyat – Intention

)lmighty )llah says

!$ t Βu ρ(#J ρ' I É Q é&ā Î)(# ρß‰ ç8 ÷è u 0 Ï9 ©- $#t 6 ÅÁ Î= ø / è Rã& s !t Ïe$! $#



Vol.3 pg.1'5

146

‘And they ere &ommanded only this, that they should orshi$ Allah, ith

sin&erely devotion in faith (to 9im+! D!urah 0, Verse (E

?uoor+e+)Hdas said:

p&و 0 ن n? " ˆ 5 2p4 ا 4lو 2 ‰ 3 x 4 0ا" 2 : 7 Pلا 4ن: م 0ا ا 0 26ع2م 0ا4 3Xا

‘A&tions are based on intention, and for every $erson is that hi&h heintended"! -uhari, &uslim and other &uhaditheen have reported

this ?adith from )meer ul &omineen <mar bin =hattab .

Law: Niyyat JintentionK refers to the resolved intent of the heart.

&erely nowing it is not counted as Niyyat, until such time that

there is no resolved intent. Danweerul )bsaar vol.1 pg.2/0E

Law: Credibility is not given to that which is uttered by the tongue,

i.e. audibly in regards to Niyyat. $n other words, if one intended to

pray Luhr Namaa, but one uttered the word )sr with the tongue,

the Namaa of Luhr will be done. D%urr+e+&uhtar addul &uhtar

vol.1 pg.2/0E

Law: he weaest degree of intention is that if one enHuires from

you which Namaa you are performing, you should be able to

immediately respond without any hesitation at all. $f ones condition

is such that he has to thin before answering, then the Namaa will

be invalid. D%urr+e+&uhtar vol.1 pg.2/0E

Law: $t is &ustahab to say the Niyyat with the tongue JaudiblyK. o

mention the Niyyat in )rabic is not a condition. $t can be said in 7arsi

JersianK etc. Ji.e. in language of your choiceK. ?owever, the words of



Vol.3 pg.1'/

147

intention must be in the past tense, such asI FNawaytu or F$ have

intended. D%urr+e+&uhtar vol.1 pg.2/0E

Law: here is greater caution for the Niyyat to be present when

saying ‘Allahu Abar! Ji.e. when maing abeer+e+ahreemaK.

D&uniya pg.11#E

Law: $f the Niyyat was made before the abeer, and no such action

which is a hindrance to Namaa, and which is not part of Namaa

was committed between the Niyyat and the time one commenced

NamaaI such as eating, drining or speaing etc., the Namaa will be

valid, even if the Niyyat was not present Ji.e. currentK at the time of

ahreema. D%urr+e+&uhtar vol.1 pg.2/E

Law: $f one performed Niyyah before 9udu, the 9udu is notregarded as an act that is foreign Jto NamaaK, so Namaa will be

done. !imilarly, if one made Niyyah after 9udu and waled for

Namaa, then this waling will not be regarded as an act that is

foreign, and it will not be regarded as a separating factor, so the

Namaa in this case will thus be valid. DMhuniya pg.2(3E

Law: $f the Niyyat was made after commencing Namaa, it will not

be acceptedI to the point that if one proclaimed the Niyyah during

the abeer+e+ahreema by proclaiming it after ‘Allahu! and before

‘Abar! , the Namaa is not valid. D%urr+e+&uhtar addul &uhtar

vol.1 pg.2/E

Law: he proper and correct ruling is that for Nafil, !unnat and

araweeh, Bust the absolute intention of Namaa is sufficient, but it

is advisable JbetterK to mention the word araweeh in araweeh, to

mention the Niyyat of !unnat of the time, to mae the intention of



Vol.3 pg.1'0

148

Qiyaam-ul-ayl for Qiyaam-ul-ayl. $n the other remaining !unnats, it

is advisable to mention the Niyyat for !unnat or the intention of

following the practice of Nabi , as some &ashaih regard simply

Niyyat Jof Namaa without stipulating which type of NamaaK as not

being sufficient. D&uniya pg.1#5E

Law: $n Nafil Namaa, the absolute intention of Namaa is sufficient,

even if the word FNafil is not mentioned in the intention. D%urr+e+

&uhtar vol.1 pg.2/E

Law: 9hen performing the 7ard Namaa, it is also necessary to

mae the intention of F7ard. &erely maing the absolute intention

of Namaa or Nafil etc. will not suffice. $n the case where one does

not have any nowledge in regards to it being 7ardI such as in the

case where he reads he five daily !alaah, but he does not havenowledge regarding its F7ardiyat Ji.e. it being mandatory and

obligatory prayerK, then in this case Namaa is not valid, and it is

7ard upon him to mae *aa of all such !alaahs, e4cept in the case

where he performs them behind the $mam and in the intention he

says, F$ am reading whatever Namaa the $mam is performingI then

in this case, his Namaa will be valid. $n the case where he hasnowledge of it but he does not mae any distinction between the

7ard and the non+7ard, there are two situationsI J1K $f he maes

Niyyah of 7ard in all the aaats, the Namaa will be valid but if he

already read the !unnats in such !alaahs where the !unnat is before

the 7ard, then he is not permitted to mae $mamat because by

reading the !unnats with the Niyyat of 7ard, his 7ard has beendischarged. 7or e4ample, if he read the four !unnats of Luhr before

the 7ard, with the intention of 7ard, then he cannot mae $mamat

for the 7ard !alaah Jas his 7ard has been dischargedK. J2K $f he did not

mae the Niyyat of 7ard for any of the aaats, then in this case, the



Vol.3 pg.1'

149

7ard will not be discharged. D%urr+e+&uhtar addul &uhtar vol.1

pg.20#E

Law: 9hen reading 7ard Namaa, it is also necessary to mae

Niyyah of that particular Namaa Ji.e. to mae Niyyah for 7ard of

Luhr or 7ard of )sr etc.K or for e4ample to say the following in the

time of that particular Namaa, F$ have made Niyyat for the Luhr of

today or to say, F$ have made Niyyat for the 7ard of this present

JcurrentK time. ?owever, in the case of ;ummah, the Niyyah of F7ard

of the current time is not sufficient. 7or ;ummah, one must mae

the specific Niyyat for ;ummah. Danweerul )bsaar pg.202E

Law: $f a person made the Niyyat for F7ard+e+9aHt Ji.e. the Niyyat of

that time, such as in the case of LuhrK and the time of that particular

Namaa had already e4pired, then in such a case, the Namaa is notdone, even if he is aware or not of the time e4piring. Daddul &uhtar

vol.1 pg.202E

Law: $n 7ard Namaa, to merely mae the Niyyat, F$ am reading the

7ard of today is not sufficientI unless a particular, Namaa has not

been stipulated, such as Fhe Luhr of today or Fhe "sha of oday.0Raddul Muhtar vol"B $g"=I=1

Law: $t is F<la Jbest and most appropriateK to mae this Niyyat, F$ am

reading a certain Namaa of today Ji.e. words stipulating the Name

of the Namaa where the word certain has appeared, meaning one

can say either 7aBr or Luhr or )sr etc.K. "ven if the time of thatNamaa e4pires, it will be regarded as being discharged, especially

for one who suspects that it is outside the fi4ed time. D%urr+e+

&uhtar vol.1 pg.203I )lamgiri vol.1 pg.51E



Vol.3 pg.1(#

150

Law: $f a person mistoo that day for some other dayI for e4ample, if

it is a &onday and he mistoo it for a uesday and made Niyyah for

the Luhr of uesday, later he realised that it was actually &onday,

then in this case, the Namaa will be done and valid. DMhuniya

pg.2(1E his applies if the words ‘of today! (or today!s uhr et&"+ are in

the Niyyat because after stipulating this, the use of the words

&onday or uesday etc. is futile and error in this is not harmful.

?owever, if he only used the name of the day in the Niyyat and he in

the Niyyat he did not intend with the words Fof today. 7or e4ampleI

in the case where he merely said, F$ have intended for the Luhr of

uesday then in this case the Namaa will not be valid, even if that

day was uesday, as there are many uesdays. D$fadaat+e+aviyahE

Law: $t is not necessary to stipulate the number of aaats in the

Niyyat. ?owever, it is F)fdal Jof greater virtueK to do soI so in thecase of an error in the number of aaats, such as if one made

Niyyat for 3 aaats of Luhr Jinstead of 'K, or he made Niyyat for '

aaats of &aghrib Jinstead of 3K, the Namaa will still be valid.

D%urr+e+&uhtar addul &uhtar vol.1 pg.201E

Law: $f the 7ard becomes *aa then it is necessary to stipulate theday or the Namaa. $t is necessary to say FCertain Namaa of Certain

%ay Ji.e. Luhr Namaa of uesdayK. ;ust mentioning FLuhr etc. or

F*aa Namaa is not sufficient. D%urr+e+&uhtar vol.1 pg.20#E

Law: $f one has only made one Namaa *aa then there is no need to

stipulate the day etc. $t is sufficient to say, F$ have intended to praythe certain Namaa for which $ am liable. Daddul &uhtar vol.1

pg.201E



Vol.3 pg.1(1

151

Law: $f a person has made many of his Namaa *aa, and he does

not now, which days or which dates Namaa Jare *aaK. hen the

simple manner for him to mae Niyyat is for him to say, F$ have

intended to pray my very first or very last particular Namaa which,

$ have missed, i.e. if it is for a Luhr and he has numerous Luhrs

which are *aa. ?e should say $ have intended to pray my very first

Luhr which $ have missed, or he can say, F$ have intended to pray my

very last Luhr which $ have missed, or for which $ am liable. D%urr+e+

&uhtar vol.1 pg.201E

Law: $f a person was liable for the Namaa of a !unday and he

thought it was for !aturday and he performed it with this Niyyat and

afterwards realised that it was for !unday, then this Namaa is not

done. DMhuniya 2(1E

Law: here is no need to stipulate ‘Qaza! or ‘Ada! in the Niyyat. $f

*aa was read with the Niyyat of )da or )da with the Niyyat of *aa,

the Namaa is done. $n other words, if there is still time remaining

for Luhr, and he thought that it has e4pired, and he read Luhr of

that day with the Niyyah of *aaI or if the time had already e4pired

and he thought that there was still time remaining and made Niyyatof )da, then in this case, the Namaa is still regarded as valid. $f he

did not do this, but the time is remaining and he read with the

Niyyat of *aa of Luhr, but he did not stipulate it as the Luhr of that

day, the Namaa is not valid. !imilarly, if he was liable for the Luhr

of a certain day and he completed a later prayer Ji.e. )srK with the

Niyyat of )da then it is not valid. D%urr+e+&uhtar addul &uhtarvol.1 pg.203E

Law: $t is also necessary that the &uHtadi maes Niyyat to follow

the $mam. ?owever, it is not necessary for the $mam to mae Niyyat



Vol.3 pg.1(2

152

to lead that &uHtadi, in order for the Namaa of the &uHtadi to be

valid. $f the $mam in his intention says, ‘3 am not the 3mam of a &ertain

$erson! and that person followed him, the Namaa of that &uHtadi

will still be validI but if the $mam does not mae the Niyyat of

$mamat, the hawaab of ;amaat will be lost. o obtain the hawaab

of ;amaat, it is not necessary to intend it before the &uHtadi Boins

the ;amaat, but he can also do this when the &uHtadi is Boining.

D)lamgiri vol.1 pg.52I %urr+e+&uhtar vol.1 pg.202E

Law: here is one condition wherein it is regarded as necessary as

per consensus, for the $mam to mae Niyyat of $mamat. his is in the

case where the &uHtadi is a female, who stands near a male, and that

Namaa is not Namaa+e+;anaaahI then in this case, if the $mam did

not mae Niyyat for F$mamat Lana, i.e. to lead a female in Namaa,

then the Namaa of the female is not valid. D%urr+e+&uhtar vol.1pg.20(E $n this case, the $mam has to have intended this in the

beginning of the Namaa. "ven if he maes the intention afterwards

it will not suffice for the validity of a female to follow him Jin

prayerK1. Daddul &uhtar vol.1 pg.20(E

Law: $n the case of ;anaaah Namaa, the rule is absolute, whethershe is near a male or not, it is unanimously agreed that Jif such a case

does present itselfK, then there is no need to mae intention to lead a

female. he correct ruling is that it is also not necessary Jif this

happensK in ;ummah or "idain. $n the other !alaahs, if she is not near

a male, then her Namaa will be done, even if the $mam did not mae

the Niyyat of F$mamat+e+Lana. 0?urr-e-Muhtar vol"B $g"=I>1 UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUU

1. $t is unanimously agreed that females are not permitted to perform Namaa in ;amaat, in

this current time and era, especially together with males and they should perform Namaa in

the privacy of their homes. his rule is only being e4plained so that the ruling may be nown,

if such a situation does arise.



Vol.3 pg.1(3

153

Law: $f the &uHtadi merely made Niyyat of the FNamaa of the

$mam or F7ard of the $mam and he did not mae the intention of

F$Htida, i.e. of following him, the Namaa is invalid. D)lamgiri vol.1

pg.52E

Law: $f the &uHtadi made the Niyyat, F$ am reading whichever

Namaa the $mam is reading with the Niyyat of $Htida, then it is

permitted. D)lamgiri vol.1 pg.52E

Law: $f a &uHtadi mae the following Niyyat, F$ am commencing that

Namaa which is the Namaa of this $mam then in this case, if the

$mam has already commenced his Namaa, then it is obvious that

$Htida with this Niyyat is permissible. ?owever, if the $mam has not

yet commenced his Namaa, then in such a case, there are two

situationsI

JaK $f the &uHtadi nows that the $mam has not as yet commenced,

then in this case, after he commences, the &uHtadis initial Niyyat is

sufficient.

JbK $f the &uHtadi assumes that the $mam has commenced hisNamaa, but he has actually not commenced his Namaa yet then in

this case, the initial Niyyat is not sufficient anymore. D)lamgiri vol.1

pg.52E

Law: $f the &uHtadi made Niyyat of $Htida but in the 7ard, he did not

specify the 7ard, then the 7ard is not valid. DMhuniya pg.2'E $n otherwords, unless he does not say, F$ am the &uHtadi of the $mam in his

Namaa Ji.e. $ am following the $mam in his NamaaK.



Vol.3 pg.1('

154

Law: $f in ;ummah, the &uHtadi merely made intention of following

the $mam in his Namaa and did not intend ;ummah or Luhr, his

Namaa is still regarded as valid, whether the $mam led ;ummah or

Luhr. $f one made intention of $Htida for Luhr and the $mams

Namaa was ;ummah, then has neither Luhr nor ;ummah been done.

D)lamgiri vol.1 pg.52E

Law: $f the &uHtadi Boined whilst the $mam was in the F*ada

Jsitting positionK and he is not sure if it is F*ada+e+<la Jthe first

*adaK or F*ada+e+)ahira Jthe second *adaK, and he maes

intention by saying that if it is the first *ada, then $ mae Niyyat for

$Htida, otherwise not.

hen in such a case, even if the $mam is in *ada+e+<la, the $Htida is

not regarded as being valid. $f he made $Htida with this Niyyat, that ifhe is in *ada+e+<la, $ mae $Htida of Niyyat in 7ard, otherwise, $

mae Niyyat of NafilI then in this case, even if the $mam is in *ada+

e+<la, the 7ard will not be fulfilled Jby such an intentionK. D)lamgiri

vol.1 pg.53E

Law: !imilarly, if he found the $mam in Namaa and he is uncertainwhether he is performing "sha or araweeh, and he followed by

saying that if it is 7ard, $ have made $Htida and if it is araweeh $ do

not, then in this case the $Htida is not valid, be it "sha or araweeh.


?e should mae Niyyat of 7ard, because if it is really the 7ardNamaa then his 7ard will be discharged and if it is not it will

become Nafil for him. D%urr+e+&uhtarE



Vol.3 pg.1((

155

Law: $f the &uHtadi made Niyyat Jto followK as soon as the $mam

stood on his $mamat position, then even if the Niyyat was not

prevailing at the time of the abeer, the $Htida is valid. his is on

condition that he did not do any such thing, which is not associated

to Namaa Jfrom the inception of his Niyyat up to the time of the

abeerK. DMhuniya pg.'(#E

Law: $n maing Niyyat of $Htida, it is not necessary to now who the

$mam is, i.e. whether it is Laid or )mr Ji.e. one person or anotherK,

and if in the Niyyat he said, F-ehind this $mam and in his nowledge

it was Laid but later realised it was )mr, then in such a case his

$Htida is valid. ?owever, if he did not say F-ehind this $mam or

F-ehind this person but he specified only by mentioning the name,

such as by saying, Fbehind Laid and then later he realised it was

)mr, then in this case the Namaa is invalid. D)lamgiri vol.1 pg.52IMhuniya pg.'(#E

Law: $n the case of ;amaat+e+=atheer Ji.e. unprecedented mass

congregationK, the &uHtadi should not specify the $mam Jby nameK

in the Niyyat. !imilarly, in ;anaaah, one should not say, F$ mae

Niyyat for the Namaa of the particular deceased Ji.e. by name, ifthere are many ;anaaahsK. D)lamgiri vol.1 pg.53E

Law: he Niyyat for ;anaaah Namaa is, F$ have intended Namaa

for )llah and %ua for this &ayyit JdeceasedK. D%urr+e+&uhtar vol.1

pg.203E

Law: $f the &uHtadi is in doubt as to whether the deceased is male

or female, he should say, F$ mae Namaa with the $mam, upon Jthe

deceasedK whom the $mam is maing Namaa on. D%urr+e+&uhtar

vol.1 pg.20'E



Vol.3 pg.1(5

156

Law: $f one intended the Namaa of a male and it was later realised

that it is a female or it was the other way around, it is not

permissible Ji.e. invalidK, unless he mentions Jin his NiyyatK that he is

performing Namaa of the ;anaaah that is present.

!imilarly, if he intended ;anaaah of Laid and later realised it was

)mr, his Namaa is not valid. $f he said, F$ have intended for

J;anaaah NamaaK of this deceased and he thought it was Laid but

later realised that it was )mr then Namaa is done. D%urr+e+&uhtar

addul &uhtar vol.1 pg.20'E

Law: !imilarly, if he thought it was a male and later found out it was

a female or the other way around, the Namaa will be valid if he used

the words, Fthis deceased in the Niyyat of Namaa. Daddul &uhtar

vol.1 pg.20'E

Law: $f one performed few ;anaaahs at once, it is not necessary to

stipulate the number of deceased. $f he stipulated the figure and they

were more than the figure stipulated by him, then none of the

;anaaahs have been done. D%urr+e+&uhtar vol.1 pg.20'E

$n other words, this in the case where he does not gesture regarding

the ;anaaahs present, for e4ample, if he says, F$ have intended for

the Namaa upon ten deceased and there were actually eleven, then

in this case none have been done. ?owever, if he says, F$ have

intended for Namaa over these ten deceased and there are twenty,

then in this case, all are done. hese rules are applicable to the $mamwho leads the ;anaaah Namaa. he negative aspect as e4plained

regarding stipulating the number of deceased only without

gesturing by saying Fthese will apply to the &uHtadi as well.



Vol.3 pg.1(/

157

$f his intention was not, F$ have intended the ;anaaah Namaa of

those over whom the $mam is reading, because in this case, if he

thought they were ten and they were actually more, then even his

Namaa will be valid for all. Daddul &uhtar vol.1 pg.20'E

Law: 9hen reading a 9aaBib Namaa, one should mae Niyyat for

9aaBib and it must also be stipulated, i.e. he should stipulate

whether it is the Namaa of "id+ul+7itr, "id+ul+)dha, Nar Jfulfilling a

vowK, Namaa following a awaaf, or such a Nafil which he

intentionally broe Jbecause the *aa of such a Nafil also becomes

9aaBibK.

$n !aBdah+e+ilaawat it is also necessary to stipulate the Niyyat but

when it is done immediately in Namaa then Niyyah should also be

made for !aBdah+e+!hur J!aBdah to show gratitude to )llahK even ifit is Nafil, i.e. one should mae this Niyyat, F$ am maing Niyyah of

!aBdah+e+!hur. his applies to !aBdah+e+!ahw as well. J!aBdah made

as amends for errors in !alaah. his will be e4plained later in detailK.

$n %urr+e+&uhtar it states that to stipulate the Niyyat for !aBdah+e+

!ahw is not necessary, but in Nahr )l 7aaiH, it is mentioned as being

necessary and this seems to be more obvious. Daddul &uhtar vol.1pg. 201E

$f in the case of Nar, the vows are many, then intention is reHuired

for each one individually, and in 9itr Namaa, merely the intention

of 9itr is sufficient, even if the Niyyat of it being 9aaBib is not added

to it. o mae the intention of 9aaBib is F<la Jbetter and morevirtuousK. ?owever, if the intention is one which is contrary to

9aaBib JprayerK then it is insufficient. D%urr+e+&uhtar addul

&uhtar Vol.1 pg.201E



Vol.3 pg.1(0

158

Law: $n Niyyat to say, ‘3 am fa&ing the dire&tion of the Qibla! is not a

condition. ?owever, it is necessary that conflict to *ibla should not

be in the Niyyat. D%urr+e+&uhtar addul &uhtar vol.1 pg.20(E

Law: $f one commenced Namaa with the intention of 7ard and

during the course of Namaa, he thought that it was Nafil and thus

completed it as NafilI the 7ard is valid. $f he commenced with Niyyat

of Nafil and during the course of Namaa he thought it was 7ard and

thus completed it as 7ard, the Nafil has been done Jand not the 7ardK.


Law: $f after commencing one Namaa, one made Niyyat for a

second Namaa and if this was done with a fresh abeer

Jproclaiming )llahu )barK, then the first has been invalidated and

the second has commenced.

$f this is not the case, then it is still regarded as being the initial

Namaa which he first intended, even if both these are Jwith

intentionK of 7ard, or the first is 7ard and the second is Nafil, or if the

first is Nafil and the second is 7ard. D)lamgiri vol.1 pg.52I Mhuniya

2'/E

his is in the case where the Niyyat is not uttered again with the

tongueI otherwise, the first one will become invalid in any event.

D?indiya vol.1 pg.52E

Law: $f after one aaat of Luhr, he again made abeer with theNiyyat of the same Luhr, then it is the same Namaa and the first

aaat will be counted, so if he maes the *ada+e+)ahira it will be

valid, otherwise not. "ven here, if he maes the Niyyat JagainK by

uttering it with his tongue, the first Namaa will become invalid and



Vol.3 pg.1(

159

that JprecedingK aaat will not count. D)lamgiri vol.1 pg.52,

Mhuniya pg.2'0E

Law: $f in his heart, he intended to brea the Namaa, but he did not

say anything with the tongue, he is regarded as being in Namaa.

D%urr+e+&uhtar vol.1 pg.25E his is as long as he does not do

anything that nullifies the Namaa.

Law: $f one maes Niyyat of two !alaahs together, there are a few

circumstances in this regard: $f amongst them Jboth the NamaaK,

one is 7ard+e+)in and the other is ;anaaah Namaa then the Niyyat

for the 7ard is the valid one. $f both are 7ard+e+)in and one is within

its appointed time and the time for the other Namaa has not started

yet, then the one which is in the appointed time is done. $f one is in

the appointed time, the second is *aa, and there is not sufficienttime remaining, then too, the Niyyat of the appointed time Namaa

is valid. $f there is sufficient time remaining, then neither has been

done.

$f both are *aa, then the first one is for the one who is !aahib+e+

arteeb, and if he is not !aahib+e+arteeb, then both are invalid. $fone is 7ard and the other is Nafil, the 7ard is done. $f both are Nafil,

then both are, and if one is Nafil and the other is for Namaa+e+

;anaaah, the one for the Nafil Namaa is valid. D%urr+e+&uhtar

vol.1 pg.2'I Mhuniya pg.2'/E

Law: $f one commenced Namaa solely for the pleasure of )llah andJ)llah forbidK, the Namaa was tainted by iya FJfor show and to be

applaudedK, then in this case credence will be given to the beginning,

i.e. he will be given benefit because he commenced it for the

pleasure of )llah. D%urr+e+&uhtar vol.1 pg.2'I )lamgiri vol.1 pg.53E



Vol.3 pg.15#

160

Law: )ctual Fiya Jto do something for showK is when one only

reads JNamaaK because he was in the presence of people, if not he

would not have read Jhis NamaaK. $f the case is such that when

alone he reads but not as sincerely, and in the presence of people, he

reads with more sincerity Ji.e. with more dedicationK, then in this

case he will get the hawaab for JfulfillingK the actual Namaa and

no hawaab will be obtained for his Jso+calledK sincerity. D%urr+e+

&uhtar vol.1 pg.2'I )lamgiri vol.1 pg.53E Fiya is punishable in

any event.

Law: $f in the course of performing Namaa with JtrueK devotion

and sincerity, he noticed people and felt that Fiya will creep in, or if

he was about to start his Namaa and he felt the threat of Fiya

creeping in, then in such a case, he should not omit the Namaa due

to this, but he should perform his Namaa and then mae $stighfarJsee forgiveness from his shortcomingsK. D%urr+e+&uhtar addul

&uhtar vol.1 pg.2'E

Sixth Pre-Requisite: Niyyat – Intention

he si4th pre+reHuisite is abeer+e+ahreema Ji.e. proclaiming the)llahu )bar to commence the NamaaK.

)lmighty )llah says

t x " s Œu ρz Ο ó, $#SÏH Î H u ‘4’ © | Á s ù

‘And ho 6raises the Name of his Rub, and offers Namaaz!

D!urah 0/, VerseI 1(E



Vol.3 pg.151

161

here are numerous )hadith which confirm that ?uoor+e+)Hdas

commenced Namaa by proclaiming ‘Allahu Abar!"

Law: $n ;anaaah Namaa, abeer+e+ahreema is a Fun Jbasic

element of the NamaaK and for all the other !alaahs, it is a condition

Ji.e. pre+reHuisiteK. D%urr+e+&uhtar vol.1 pg.2/E

Law: $n a Namaa, other than ;anaaah Namaa, if a person

proclaims abeer+e+ahreema whilst having some impurity, but

before completing F)llah )bar, he discards it, the Namaa will be

established. !imilarly, if at the time of abeer+e+ahreema the ‘atr!

Jnaedness of the bodyK was revealed, or if he was not facing *ibla,

or if the sun was at its enith, and by way of ‘Amal-e-Qaleel!

Jnegligible movementK and before completing the abeer, he

covered his F!atr, faced towards the *ibla, or if the sun descendedfrom its enith, Namaa has been established. !imilarly J)llah forbidK

if a person without 9udu fell into a river and before water can pass

over the parts which need to be washed in 9udu, he commenced

abeer+e+ahreema, but before completing the abeer, all the

parts were washed, then in this case Namaa will be established.

0Raddul Muhtar vol"B $g"2/ 1

Law: ne is permitted to start a Nafil Namaa with the ahreema of

7ard. 7or e4ample, after the completion of the 7our aaats of "sha,

if he stands up for the !unnats, without turning !alaam. ?owever, to

do this with intent is &aruh JunadvisableK and disallowed, and if it

is not done with intent, then there is no obBection. 7or e4ample, if heperformed the ' aaats of Luhr and entered into *ada+e+)ahira,

then thought he had only read 2 aaats, so he stood up and then

even made !aBdah of the fifth aaat and then realised he had

already ready ' aaatsI in this case the fifth aaat becomes Nafil.



Vol.3 pg.152

162

?e should add one more aaat to mae it 2 aaats, and since this

formation was not intentional, there is no defect in it. 0?urr-e-

Muhtar K Raddul Muhtar vol"B $g"=J71

Law: ne is allowed to establish Ji.e. startK one Nafil based on

another Nafil. he establishment of one 7ard on another 7ard or on a

Nafil cannot be done. 0?urr-e-Muhtar vol"B $g"=J71



Vol.3 pg.153

163

Chapter 4

The Method OfPerforming Namaaz

∗ Hadith 163

∗

Method 168

∗

Fard Actions in Namaaz 177

∗

Takbeer-e-Tahreema 177

∗

Qiyaam 181

∗ Qira’at 184

∗

Ruku 186

∗ Sujood (Prostration) 186

∗

Qa’da-e-Aakhira 189

∗

Khusoof (Terminating the Namaaz) 191

∗

Waajib Actions in Namaaz 194

∗ Sunnats of Namaaz 200

∗

Virtues and Laws pertaining toDurood Shareef 216

∗

Mustahab Actions in Namaaz 227

∗ Zikr and Dua after Namaaz 228



Vol.3 pg.15'

164

Hadith 1: -uhari and &uslim report from )bu ?urairah that

a person entered the &asBid, and asoolullah was seated in one

side of the &osHue. hat person performed his Namaa and then

approached asoolullah and conveyed !alaam. asoolullah

said, ‘#a alaias salaam, Ho and read your Namaaz (again+ for your

Namaaz has not been done (&orre&tly+!" ?e proceeded to repeat his

Namaa and then again returned and conveyed !alaam. J)gainK ?e

said, ‘#a alaias salaam, Ho and read your Namaaz (again+ for you

Namaaz has not been done (&orre&tly+!" )fter the third time or after this,

he said, FPa asool)llah , JleaseK educate me Jas to the correct

mannerK. ?e said, F9hen you intend to stand for NamaaI then

perform thorough 9uduI then facing the direction of the *ibla, say

)llahu )barI then read as much of the *uran as you are able toI

then mae uu until such time that you are satisfiedI then come up

from uu and stand up straightI then mae !aBdah for a durationwherein you are satisfiedI then get up Jfrom !aBdahK and sit for a

duration wherein you are satisfiedI then again mae Janother

!aBdahK for a duration wherein you are satisfiedI then stand up until

you are standing straight againI then complete the rest of your

Namaa in this manner.

Hadith 2: $t is in !ahih &uslim from <mmul &omineen )isha

!iddiHa ع CPا Nا

!O هللا ا *M> that asoolullah would commence his Namaa

by proclaiming )llahu )bar and he commenced his recitation with

0 24 0 ل & !2 ا 7= 0 > Š د3 ح 2 0

ا 2 0 F)lhamdu lil laahi ab Fbil )alameen, and when he

performed uu, he would not lift his head up or eep it completely

lowered, but he ept it in a mid+positionI and after he raised his headfrom uu, he would not enter into !aBdah until such time that he

did not stand up straight, and after coming up from !aBdah he would

not mae another !aBdah until such a time that he did not sit up

straightI and he would recite )ttahiyaat after every two aaats,



Vol.3 pg.15(

165

and Jduring this timeK, he would eep his left foot flat and his right

foot standing, and he forbade us from sitting lie shaitaan, and he

forbade the placing of the wrists Jon the groundK lie wild animals

do Ji.e. for men to do this in !aBdahKI and he would complete his

Namaa with !alaam.

Hadith 3: $t is in !ahih -uhari !hareef from !ahl bin !aad

that the people are commanded, that in Namaa, men should place

their right hand on the left wrist Ji.e. grasp the left wrist with the

right handK.

Hadith 4: $mam )hmed reports from )bu ?urairah that

asoolullah led us in Namaa and there was a person in the rear

!aff JrowK who had done something incorrect in his Namaa. )fter

completing Namaa, ?e called out to him saying, F Certainperson> %o you not fear )llah> 9hy do you not pay attention to the

manner in which you read your NamaaO %o you thin from that

which you do, anything is hidden from meO -y )llah> $ see from

behind Bust as $ see from in front.

Hadith 5&6: )bu %awud reports that <bay bin =aab that!amurah bin ;undub remembered two occasions where

asoolullah paused. ne was when he proclaimed the abeer+e+

ahreema and the other was when he would complete reciting

0 27 n 2و 0 6 0ال $ : 4 C 2 0 ل 0 ع 4= 2 لم 0 › 2 $ 3 4 H2 0 fا <bay bin =aab confirmed this. irmii, $bn &aBah

and %aarmi have also presented similar narrations. his ?adith

proves that F)ameen Jafter !urah 7aatehaK should be said softly.



Vol.3 pg.155

166

Hadith 7: $mam -uhari reports from )bu ?urairah that

asoolullah said, F9hen the $mam says4 H2 0 f4= 2 3 $ 2 ‹ 0

لم ا

2 4 C 2 0 ل

0 ع

0 و

0 6 0 27

n:

$ ال then

say ‘Aameen! because the one whose word coincides with the word of

the )ngels will have all his past sins forgiven.

Hadith 8: $t is in !ahih &uslim from )bu &usa )shari that

?uoor said, F9hen you read Namaa, mae your !affs straight>

he one who performs the $mamat amongst you proclaims the

abeer, then you too should proclaim the abeer, and when he

says 0 27 n : $ ال

0 6 و 0

2 4

C 2 0 ع 0ل

4= 2 لم 0 › 2 $ 3 ا

4 H2 0 f then you should say ‘Aameen! I )llah will

accept your %uaI and when he says )llahu )bar and enters into

uu, then you too should say H 0 h 2 \ 0 i 3 ا 0هللا ‘Allahu Abar! and mae uu,

for the $mam will mae uu before you and rise from uu before

you. asoolullah JthenK said, Fhis is in place of that and when hesays ح 4 0د 0 ,

م 0ن2

4 3هللا ا

0 ‚4 0 1 ‘ami Allahu li mun 9amidah! , you should say

د3 ح 2 0

2ا

0 Œ 0 ل

: < 0 P: 0ا 3 C لل 0 ا

‘Allahum!ma Rab!bana aal 9umd! I )llah will listen to you

Ji.e. accept what you sayK.

Hadith 9&10: $t has been reported similarly from )bu ?urairah

and *atadah ع CPما Nا !O هللا ا *M> in !ahih &uslim that when the $mam maes*iraat Jrecites the *uranK, then you should remain silent. his

?adith and the ?adith which has been Huoted before this, both

prove that )ameen should be said softly, because if )ameen had to

be said aloud, then what need was there to point out when to say

)ameen, whereas it has been mentioned that when he says 0 27 n : $ ال

و 6 0 0

‘#a lad ?aal!leen! then you should say )ameen. ) narration which iseven clearer in this regard is present in irmii !hareef from !huba

who narrates from )lHama, who narrates from )bi 9aail that

0 g 2 0 ا 0 C 4 0 Ž 0 E 0 I 0 و 0 24 "A 0 Xا 0 D 0 %F ‘9e said Aameen and did so in a soft voi&e! .



Vol.3 pg.15/

167

his is also the command of the ?oly *uran wherein it is mentioned:

# s Œ Î)u ρ T8 è%ãβ# u 5ö -) ø9 $#(# θ ãè Ï! t G ó, $$ s ùN çH s 9(# θ ç" ÅÁ Ρr & u ρö ä 3 K= y è s 9t βθ çΗ x J ö è ?

‘And hen the Qur!an is re&ited, then listen to it attentively, and remain

silent, so that you may be blessed ith Mer&y"! D!urah /, Verse 2#'E

Hadith 11: )bu %awud, $bn &aBah and Nasai have reported from

)bu ?urairah that asoolullah said, F)n $mam is appointed so

that he may be followed. 9hen he says the abeer then you too

should say the abeer and when he recites Jmaes *iraatK then you

should remain silent.

Hadith 12: )bu %awud and irmii report from )lHama that)bdullah bin &asud says, Fshould $ not lead you in that Namaa

which was the Namaa of asoolullah O ?e then performed the

Namaa and did not raise his hands e4cept in the beginning Jin other

words for abeer+e+ahreemaK. $t has been mentioned in one

narration that he used to only raise his hands in the beginning

and then not again. irmii has mentioned that this ?adith is on themerit of being ?assan.

Hadith 13: %arHutni and $bn )di have also narrated from him that

)bdullah ibn &asud said, F$ read Namaa behind ?uoor , )bu

-ar and <mar هللا !Oا Nع CPما *M> and none of them raised their hands, e4ceptا

when commencing the Namaa.



Vol.3 pg.150

168

Hadith 14: &uslim and )hmed report from ;abir bin !amurah

that ?uoor said, F9hy is it that $ find you raising your hands

lie the tail of a lively horse. erform your Namaa in a comfortable

Jrela4edK manner.

Hadith 15: )bu %awud and )hmed have reported from ?arat )li

. $t is from the !unnats to eep the one hand on the other hand,

under the naval. here are also numerous other )hadith and signs in

this regard. nly a few of these narrations have been presented here,

as the obBective is not to prove the actions of Namaa from )hadith,

as we are neither worthy of doing and nor do we have any need to do

so, as the Mreat )ima have already completed this stage, and in this

regard, their statements are sufficient, as they are the pillars of

!hariat and they only decree that which has been taen from the

sacred sayings of the -eloved asool .

Method of Performing Namaaz(Explanation)

he method of performing JreadingK Namaa is to stand upright with

a space of four fingers between both feet, raising both hands up tothe ears, allowing the thumbs to touch the earlobes. he fingers

should neither be completely Boined together and nor should they be

widely spread out, but should remain in its normal way, and the

palms of the hand should face the *ibla.

ne should then mae the Niyyat and proclaim whilst saying H 0 h 2 \ 0 i 3هللا 0 ا ‘Allahu Abar! then one should bring the hands down and tie the

hands below the naval in a manner whereby the stomach JpalmK of

the right hand is on the main section of the wrist of the left hand,

and the middle three fingers should be on the bac Ji.e. upper



Vol.3 pg.15

169

sectionK of the wrist JhandK and the thumb and little finger should be

on either sides Ji.e. graspingK. hereafter recite the hana:

0 3 H 0 f 0 ,0 0 X4 0 6 0 و 0 Q د 0 @ ‘ & Nا 0 ! 0 O 0 و 0 Œ3 د 0 4و 0 ] 0 g 0ا< 0 0ا2 1 ح 0ان 0 Œ 0الل : 3 C و 4 0ح 2 0 2 ] 3 1

‘ubnaaal!laah 9um!ma a *i 9amdia #a 2abaaraasmua #a 2a Aala

ad!dua a aa ilaaha Hhayrua!

2ranslation All Hlory be to Allah, and All 6raise is for Allah Four Name is

the Most an&tified, Four Ma4esty is Most L%alted, and there is none orthy

of orshi$ e%&e$t Fou"

hen recite the aoo:

4ال:@ 4ي4 & Vي ن 0ال> :

هللا4 " 4 4 3Jا 2 ا 0ع3

A!oozu *il!laahi minash shaitaanir ra4eem

2ranslation 3 see refuge in Allah, from shaitaan the a&&ursed"

hereafter recite the asmiyah:

ي

4 4ال:ح م& ح2 4الل? 4ال: 4 س2

‘*ismillahir Rahmaanir Raheem!

2ranslation Allah, in #hose Name 3 begin, 2he Com$assionate, Most

Mer&iful"



Vol.3 pg.1/#

170

hen recite Alhamdu urah (urah <aateha+ and at the end of it say

F)ameen silently. hereafter recite any !urah or 3 )yats JversesK or

1 verse that is eHual to 3 verses Jin lengthK.

Now saying H 0 h 2 \ 0 i 3 ا 0هللا F)llahu )bar ‘Allah is the Hreatest! , go into uu

Jbowing positionK and grasp the nees with the hands, in a manner

whereby the palms are placed on the nees with the fingers well

spread out. $t should not be in a manner where all the fingers are

placed on one sideI or that four fingers are placed on one side and

only the thumb is placed on the other side.

he bac should be flat and the head should be in line with the bac

and not high or low. 9hilst in this position one should say at least

thrice:

42 4 Z 0 !2ح 0ا 0 ‘ ‰ Y 0 > 0 Uا 2 ] 3 1

‘ubhaana Rabbiyal Azeem!

2ranslation Hlory be to )ur ustainer, 2he Most 9igh"

hen whilst saying:

م 0ن 2ح 4 0د 0 ,

هللا4 3 0 ‚4 0 1ا

‘ami Allahu li mun 9amidah!

2ranslation Allah listens to the one ho $raises 9im"



Vol.3 pg.1/1

171

ne should stand up straight and if he is a &unfarid Jone reading

Namaa individuallyK, he should say:

: 3 C :لل 0 ا2 0 ح

2 0 Œ 0ا: 0 Pا و 0ل

< 0ب

‘Allahum!ma Rab!bana a aal 9umd!

2ranslation )! Allah, our ustainer All $raise is for Fou alone"

hereafter, he should say ‘Allahu Abar! and go into !aBdah

JprostrationK, in a manner whereby he first places his nees on the

ground followed by the hands. ?e should then place the head Jon the

groundK between both hands. $t should not be done in a manner

whereby only the forehead and the tip of the nose touch the ground,but he should firmly plant the forehead and the bone of the nose on

the ground. he hands should be ept away from the sides. he

stomach should be ept away from the thighs and the thighs should

be ept away from the shin Jin other words there should be a gap

between each of these limbs and they should not be against one

anotherK, and the stomach of all the toes of both feet should be

firmly on the ground facing the *ibla direction. he palms should be

flat on the ground, the fingers should face the *ibla and in this

position, one should say at least thrice:

‘ & 2ع 0 6ا 7‘Y 0 > 0 Uا 0 ح 0 ] 2 1

‘ubhaana Rabbiyal Aala!

Hlory be to Allah, 2he Most L%alted



Vol.3 pg.1/2

172

ne should then raise the head Jfrom !aBdahK and then the hands.

ne should sit in the manner whereby the right foot is upright in a

manner where the toes are facing the *ibla, and place the left foot

flat on the ground, and sit upright on it, and place the palms on the

lap JthighsK near the nees, so that the fingers of both hands are

facing the *ibla. hen say )llahu )bar and Jonce againK go into

!aBdah and perform the !aBdah in the same manner. hereafter raise

the head. hen, by placing the hands on the nees, stand up by rising

using the tip of the feet. Now Jonce standingK commence recitation

Jof the *uranK by reciting the ي

4ح

:ال

4 ح2م& ال: 4هللا ا

4 4 س2 ‘*ismillahir Rahmaanir

Raheem! .

hen perform uu and !aBdah in the manner mentioned. Now sit

with the right foot upright and the left foot placed flat on the ground

Ji.e. by sitting on itK and recite

3 g ا 0 a ر 0 ب 0 و هللا4 م 3L 0ا ع 0ل 0 Œ2 0ا 0 C Q ' 0ا ال Q * 4 + : Pو 0 > 0ح2 3 89 :س ا 0ل 3lا 0 ]4 ’ : Vلا 0 و 3lا&و 0 ل

: و 0الص Š 3lا : ح4 0اFا 0لت:

P2 ’0 ل 0 ع 3 89 :س ا 0ل

, د3 ا ع 0 [ 2 Gد ح 0 : 3 " :U 0 ا 3د 0 C 2 R 0 ا 0 و 3هللا 4 0 6ل& :64 0 ا 2U 0 ا 3د 0 C 2 R 0 ا 0 2 4ح4ا :هللا 4الص F3و 0ع 0 ]4 ‘ & 0اد 4ا 2 3 1 Fو 0 <3

At 2ahiy!yaatu lil aahi #as alaaatu #at 2ay!yibaatu As!salaamu Alaia

Ayuhan Nabiy!yu #a Rahmatul!laahi a *araaatuhu" As!salaamu Alaina

#a Ala 3baadil!laahis aaliheen" Ash hadu Al aa ilaaha il!lal laahu #a Ash

9adu An!na Muhammadan Abduhu #a Rasooluhu"

2ranslation All veneration, orshi$ and Hlory is for Allah" 6ea&e be u$on

you )! (*eloved+ 6ro$het And the Mer&y of Allah, and 9is ?ivine Hra&e"6ea&e be u$on us and u$on all the virtuous servants of Allah" 3 bear itness

that there is none orthy of orshi$ e%&e$t Allah, and 3 bear itness that

(9azrat+ Muhammad is 9is Chosen ervant and 9is (Most *eloved+

Messenger"



Vol.3 pg.1/3

173

9hen reciting the )ttahiyaat, do not add or subtract any words in it.

his is nown as the Fashahud. 9hen you are close to saying ‘aa!

in the =alima, mae a circular form with the middle finger and the

thumb of the right hand and Boin the little finger and fingers close to

it, and bring them to the palm Jlie a clinched fistK and on the word

‘aa! raise the !hahaadat finger Jinde4 fingerK, but do not shae it Jor

move it aroundK, and drop the finger at the word Filla and

immediately straighten all the fingers. $f one intends to perform

more than 2 aaats, then stand up and follow the same manner Jas

e4plained for a 2 aaat NamaaK. ?owever, it is not necessary to

Boin a !urah in the second two aaats of a Jfour aaatK 7ard

Namaa.

Now, in his final *ada JsittingK wherein he is going to complete his

Namaa, he should recite %urood !hareef after the Fashahud:

: 3 C لل 0 اA ‘ & 0 ع 0 و 0 24 Kا 0 ر2ب4 ا 0 ن4د7 0 1 ‘ & 0 ع 0 u2 : 0 ل م 0ا

0 \ ˆ د ح 0 : 3 " د4ن 0ا 7 0 1 4XA ‘ & 0 ع : ̂

د ح 0 : 3 " د4ن 0ا 7 0 1 ‘ & 0 ع 7# 0 4X

Sد 2 4 - : " Sد : 0 Œح 24 0ن

4 0 2 4 Kا 0 ر2ب4 ا 0 ن4د 7 0 1

Allahum!ma al!le Alaa ay!yidina Muhammadi #a Alaa Aali ay!yidinaMuham!madin Gama al!layta Alaa ay!yidina 3braheema #a Alaa Aali

ay!yidina 3braheema 3n!naa 9ameedum Ma4eed"

2ranslation

)! Allah (Fou+ send ?urood on our Master (9azrat+

Muhammad and the ?es&endants of (9azrat+ Muhammad as Fou

sent ?urood on our Master (9azrat+ 3brahim (alaihis salaam+ and the(blessed+ ?es&endants of (9azrat+ 3brahim (alaihis salaam+" 3ndeed, Fou are

the Most 6raised, Most Hlorified"



Vol.3 pg.1/'

174

د4 7 0 1 4XA ‘ & 0 ع : ̂ د ح 0 : 3 " د4ن 0ا 7 0 1 ‘ & 0 ع 24>ا 0 ب : 3 C لل 0 ا4XA ‘ & 0 ع 0 و 0 24 Kا 0 ر2ب4 ا 0 ن4د 7 0 1 ‘ & 0 ع 0 u م 0ا ب 0ا< 0 \ 2

0 \ ˆ د ح 0 : 3 " ن 0ا

Sدي4 - : " Sد 4 0ن: 0 Œح 24 0 2 4 Kا 0 ر2ب4 ا 0 ن4د 7 0 1

Allahum!ma *aari Alaa ay!yidina Muhammadi #a Alaa Aali ay!yidina

Muham!madin Gama *aarata Alaa ay!yidina 3braheema #a Alaa Aali

ay!yidina 3braheema 3n!naa 9ameedum Ma4eed"

2ranslation )! Allah (Fou+ send *lessings on our Master (9azrat+

Muhammad and the ?es&endants of (9azrat+ Muhammad as Fou

sent *lessings on our Master (9azrat+ 3brahim (alaihis salaam+ and the

?es&endants of (9azrat+ 3brahim (alaihis salaam+" 3ndeed, Fou are the Most

6raised, Most Hlorified"

?e should then recite:

م 0ن2

و 4 0 د 0 “:

4و 0ا

و 4 0 ‘ 4 N 2 4e2 fا : 3 C لل 0 ا 0 د

0 و 0ال

0 g 4lا 0 م

4 س2 0 2 44و 0ا2م3 س2 3 2 و 0ا 4lا 0 P4 "و3 2

" 0 2 4 P4و 0ا 2j3 2 ا 4‚24 0

و 4 0-

0 2 44ح ح 0 0ال: ع2و 0ا4 4lر 0ح2م & ' 0 Œ4 0ا ا 0 <2 3̀الد: 24 - 3 " 0 Œ:

ن

4 4l2 0 و " 2 3 C 2 P4و 0ا6 0 " 2 ا 0 6ح2ي 0ا 45

Allahum!magh firli #a li #aaliday!ya a li mun 2aalada #a i amee!ilMu!mineena #al Mu!minaati #al Muslimeena #al Muslimaatil Ahya!i

Minhum #al Amaati, 3n!naa Mu4eebud ?a!aati *i Rahmatia Fa

Arhamar Raahimeen"

2ranslation )! Allah, <orgive me and my $arents, and those born to them,

and all the *elieving men and *elieving omen, and Muslim men andMuslim omen, and the living amongst them, and the de&eased" Verily Fou

are the a&&e$tor of ?uas" (A&&e$t our ?uas+ by Four Mer&y, ) 2he Most

Mer&iful of the Mer&iful"



Vol.3 pg.1/(

175

ne may either read the %ua Bust mentioned, or read any other %ua+

e+&aathura. 7or e4ample:

:ن

\ G H4 c 0ا : 4 ا G 2ل

3 ” 2* 4 2 E 0 d 3u2 0 ل 0 ” ‘ ‰ –4 : 3 C لل 0 اF 0 4د2

P4 ن2 7 " G 0 4eة 2 ‹ 0 " ‘ 4 N 2 4e2 fا 0 % 0 u2ن 0 ا :64 0 =23ن Q oلا 3 4e 2 ‹ 0 F 0 6

3 24< 3ال:ح 2 3

E 0 ‹2: Œا 0ن 0 u2ا

ن

4 2* 4 ƒ ح 2 0 و 0ا<2

Allahum!ma 3n!ni alamtu Nafsi ulman atheera #a 3n!nahu a

Faghfiruz unooba il!la Anta, <agh firli Maghfiratan min 3ndaa #ar

9umni 3n!naa Antal Hhafoorur Raheem"

2ranslation )! Allah 3 have done huge in4usti&e to my soul and

undoubtedly, there is no forgiver of sins but Fou alone" )! Allah <orgive me

and have mer&y on me" 'ndoubtedly, Fou are the Most <orgiving, the Most

Mer&iful"

0 Œ44J2 2 0ا 0ع2ل 3 0و 0ا 0ع3" 32 P4و 0 " 0ا ل 3u " 0ا ع 24 0 47

ل

3 a4 H 2 0 •2ن 0ا

4 " 0 €3" 32 P4ا 0لل ‘ ‰ –4 : 3 C ا 0 — 2 1 0ل 3u24 0 ع ا 0 " 47

ل

3

a 4 ن 0ال†7

4 "

ل 0 2 2 0ا 0ع2و 0 " 0ا ل

Allahum!ma 3n!ni As!alua Minal Ghairi Gul!lihi Maa Alimtu minhu #a maaum A!lam, #a A!oozubia Minash har!ri Gul!lihi Maa Alimtu minhu #a

Ma um A!lam"

2ranslation

)! Allah 3 see from Fou, everything good and virtuous, of

hi&h 3 no and of hi&h 3 no not and 3 see refuge in Fou from

everything evil, of hi&h 3 no, and of hi&h 3 no not"



Vol.3 pg.1/5

176

م 0

2% 4L 0 P2 [4ا 4 " 0 Œ44Jن2 2 4ن 2ع 0 o 0ا= 4ا 4 H 2 h 0 D 2و 0ا 0ع3

" 0 Œ44J 2 ا 0ع3 ‘ ‰ –4 : 3 C لل 0 ا

4L 0 P2 [4 % 4ن2

" 0 Œ44J 2 ا 4Xو 0ا 0ع3 : @ : الد 4̃ 2 س4

4ن2

" 0 Œ44J2 ر 4 8 0و 0ا 0ع3 م 0 › 2 4ن 0ا2

4 " 0 Œ44Jن 0ا2م 0ا 4 0 / 2و 0 " 2 ‘ ‰ –4 : 3ا 0ع3

C لل 0 ا 4lا 0 م 0 م2ا 4L 0 P2 [4 % 0 و 45 ا 0 ي م 0ح2 4و 2 C 0 s 0ر 0ا2 2 ' 0 fل 4L 0 ]2الد:Xا 0 @7لا

Allahum!ma 3n!ni A!oozubia min Azaabil Qabri a A!oozubia min <itnatil

Maseehid ?a4!4aali, #a A!oozubia min <itnatil Mahya <itnatil Mamaati,

Allahum!ma 3n!ni A!oozubia minal Maathimi a Minal Maghrami #a A!oozubia min Hhalbatit ?ain #a Qahrir Ri4aal"

2ranslation )! Allah, 3 see refuge in Fou from the torment of the grave, and

from the turmoil of ?a4!4aal, and 3 see Four 6rote&tion from the affli&tions of

life and death" ()! Allah+ 3 see Four $rote&tion from sins and damages, and 3

see your from being overhelmed by debt, and from the fury of men.

0 P4 sا ع 0 o 0ا= 0ال: Pا<4 : GL 0 P 0 س 0 ح 4 0 4w&6ا ‘ 4 B : GL 0 P 0 س 0 ح ا 0 ي2ن Q دلا ‘ 4 Bا 0 P4 gAا 0 P:< 0ب : 3 C لل 0 ا

Allahum!ma Rab!bana Aatina <id ?unya 9asanata #a <il Aahirati

9asanata #a Qina Azaaban Naar"

2ranslation )! Allah )ur ustainer, grant us good in this orld and good in

there hereafter, and $rote&t us from the torment of hell"

hese should not be recited without the word : 3 C لل 0 ا ‘Allahum!ma! .

ne should then turn the face towards the right shoulder and say

هللا4 2و 0 > 0ح2م 3L 0ا ع 0ل 2 0} 3 3 8 0 9 ا 0لس: ‘As alaamu Alaium #a Rahmatul!laahi! and then say

the same turning the face towards the left shoulder. his method of

how to read Namaa, which has been e4plained above is applicable

for an $mam or &unfarid who is male. here are certain things in

this regard which are impermissible for the &uHtadi Jone following



Vol.3 pg.1//

177

$mam in congregational prayerK, such as the reading of !urah

7aateha or any other !urah when following the $mam. "ven females

are ‘Mustathna! in certain regards, in other words there is a different

method for them in regards to tying the hands, !aBdah and sitting in

*ada, which we will e4plain later. 7rom those things that have been

mentioned above, there are certain things, which are 7ard and

without them, the Namaa will not be done. here are other actions

which are 9aaBib, and to omit them intentionally is sinful and it

becomes ‘#aa4ib ul 3!aada! in other words, if they are omitted it is

9aaBib to repeat that Namaa, and if it is left out by error, then

!aBdah+e+!ahw is sufficient for it. !ome things are !unnat+e+

&uaadah. o habitually leave out this is sinful, whilst other things

in Namaa are &ustahab, which if done gives reward and if not done,

does not give any sin.

Fard Actions in Namaaz

here are / actions, which are 7ard in Namaa J1K abeer+e+

ahreema J2K *iyaam J3K *iraat J'K uu J(K !aBdah J5K *ada+e+

)ahira J/K =hurooB -i !unooi.

First Fard – Takbeer-e-Tahreema

his is from amongst the pre+reHuisites of Namaa but because it is

very much connected to the actions of Namaa, it is counted

amongst the 7ard actions of Namaa.

Law: he pre+reHuisites of Namaa Ji.e. ahaarat, $stiHbaal, !atr+e+

)wrat and 9aHt JtimeKK are all conditions for abeer+e+ahreema.

$t is necessary for these conditions to be present before the abeer+

e+ahreema is completed. $f one already said )llahu )bar and one



Vol.3 pg.1/0

178

of the conditions is missing, the Namaa will not be done. 0?urr-e-

Muhtar K Raddul Muhtar vol"B $g"=J71

Law: *iyaam for abeer+e+ahreema is 7ard in those Namaa

wherein *iyaam JstandingK is 7ard. !o, if one sat and said )llahu

)bar and then stood up afterwards, the Namaa has not

commenced. 0?urr-e-Muhtar vol"B $g"=J7 Alamgiri vol"B $g"5E1

Law: $f one found the $mam in uu and he then went into uu by

proclaiming the abeer+e+ahreema, in other words, he completed

the abeer at a point Jwhen going to uuK, that if one has to

stretch the hand, it will reach the nees then in this case the Namaa

has not been done J!ome people in a hurry do this. he Namaa in

this case will not be done. hey should repeat itK. 0Alamgiri vol" $g"5E

Raddul Muhtar vol"B $g"=JI1

Law: $f a person said abeer+e+ahreema for a Nafil Namaa whilst

in uu, the Namaa is not done, but if he did so whilst sitting, the

Namaa is valid. 0Raddul Muhtar vol"B $g"D=D1

Law: $f the &uHtadi said the word )llahu with the $mam butcompleted saying )bar before the $mam, his Namaa is not valid.

0?urr-e-Muhtar vol"B $g"D==1

Law: $f one found the $mam in uu, and said )llahu )bar whilst

standing. ?owever, he intended that abeer as the abeer of uu,

then in this case, the Namaa has commenced and that intention hasno basis. 0?urr-e-Muhtar vol"B $g"D=D1

Law: $f one made abeer+e+ahreema before the $mam but his

intention is to follow the $mam then he has not as yet entered into



Vol.3 pg.1/

179

the NamaaI otherwise it will be regarded as having commenced, but

he will not be counted as following the $mam Jin ;amaatK, it will be

regarded as reading Namaa individually. 0Alamgiri vol"B $g"5E1

Law: $f one is not able to ascertain when the $mam actually

proclaimed the abeer, then in this case if one has a greater

assumption that he did so before the $mam, then it is not valid and if

he has a greater assumption that he did not proclaim it before the

$mam, then it is valid. $f he does not have a greater assumption

leaning to any one of them, then in such a case he has the option to

disregard it and proclaim the ahreema afresh. 0?urr-e-Muhtar K

Raddul Muhtar vol"B $g"D=D1

Law: $n regards to one who is not able to proclaim the words of

abeer, for e4ample if he has impaired speech Ji.e. he cannotspeaK, or his mouth is closed due to some other reason, then in such

a case, it is not necessary for him to actually say the words Jwith his

tongueK. $ntending it in the heart will suffice for such a person. 0?urr-

e-Muhtar vol"B $g"DDE1

Law: $f one proclaimed )llahu )bar in amaement for somethingor in reply to the &uain Ji.e. to )aanK and he used that abeer to

commence his Namaa, the Namaa will not be valid Jby this

proclamation of the abeerK. 0?urr-e-Muhtar vol"B $g"D=D1

Law: $f one mentioned any other word instead of ‘Allahu Abar! , with

the intention of purely for showing ?onour to )llah, such as: Q # 0 @ 0 ا ا 0هللا3 Allahu A4al!luI 3 0 Z2ع 0 ا

3 ا 0هللا Allahu A!zamuI S H24 ] 0 \ 3

Allahu GabeerunIا 0هللا 3 H 0 h 2 \ 0 26ا

3 ا 0هللا

Allahul AbaruI 3 H24 ] 0 { ا( 2 Allahul GabeeruIا 0هللا3 3 H 0 h 2 \ 0 i ن3 Ar Rahmaanu AbaruIا 0ل:ح2م&

S&ل4 3 ا 0هللا Allahu 3laahunI 3

هللا ا

:64 0 &ل4 0 6 aa ilaaha il!lal laahuI 4هللا ا

0 Uح 0ا 2 ] 3 1



Vol.3 pg.10#

180

ubhaan!AllahiI Š د3 ح 2 0

AlhamdulillahiIا 2 0 ,3 H2 0 f 0 &ل4 0 6 a ilaaha HhayruhuI 3هللا ا

0 0 > 0 ] 0 gا

2abaaraal!laahu etc.

hen in this case, the Namaa will commence by using the words of

raise and ?onour, but to mae this change is &aruh+e+ahreemi.

$f the words that are used in place of )llahu )bar are words of %ua

or words that are to as for fulfilment of ones needs, such as:

3 C لل 0 ا2 4e2 fا :2‘ 4 N Allahum!magh <irliI

2* 4 ƒ ح 2 0 ا<2 :3

C لل 0 ا

Allahum!mar 9amniI2* 4 ƒ 2 s ا<2 ™3 :3

C لل 0 ا

Allahum!mar u.ni etc. then the use of such words of %ua etc., the

Namaa has not commenced. !imilarly if one only says Hh\i ‘Abar! or

#@ ‘A4al! and did not Boin the wordا ‘Allahu! to it, the Namaa will also

not commence in this case. $f one said, 3 4e ت 0 › 2 اا 2 1 0 Astaghfirul!laahI

4اهللا4 3J 2 A!oozu *il!laahiIا 0ع3 Š ا

:ن

4 3n!na lil laahiI و 6 0 0 0 X2 0 ح هللا64 0 4ا :64 0 ة : 3 s

a 9ala #a a Qu!ata il!la *il!laahiI 0 Uا 0 a 3هللا 0 " Masha Allahu Gaana, orا 0 Rا 0 5ا

424ح

:ال

4 ح2م& ال: 4هللا ا

4 4 *ismillahir Rahmaanir Raheem, the Namaa will notس2

commence. $f one only said, Allahuا 0هللا3 or ا 0هللا 0 '3ا Fa Allahu or : 3 C لل 0 ا

Allahum!ma, the Namaa will commence. 0Alamgiri vol"B $g"5E ?urr-e-

Muhtar K Raddul Muhtar vol"B $g"D==1

Law: $f one proclaimed the word 3 Allahuا 0هللا as 3

هللا

A Aallahu or 2 H 0 h 2 \ 0 i Abar

as 2 H 0 h 2 \A Aabar , the Namaa will not be done and if after understanding

there incorrect meanings, one still intentionally proclaims it in this

way, he is a aafir. 0?urr-e-Muhtar vol"B $g"D=D1

Law: $f one got the uu of the first aaat, he has acHuired theblessing of the abeer+e+<la Jfirst abeerK. 0Alamgiri vol"B $g"5E1



Vol.3 pg.101

181

Second Fard – Qiyaam

he minimum reHuirement for *iyaam Ji.e. standingK is that if one

stretches out the hands, they should not reach the nees and the

complete *iyaam is to stand upright. 0?urr-e-Muhtar K Raddul

Muhtar vol"B $g"=JI1

Law: he duration of the *iyaam should be eHuivalent to the

duration of the *iraat JrecitationK. $n other words, to stand for theduration, which is 7ard to mae *iraat is 7ard and for the duration,

which is 9aaBib, is 9aaBib and for the duration, which is !unnat is

!unnat. 0?urr-e-Muhtar vol"B $g"=JJ1

his ruling applies to the other aaats e4cluding the first aaat,

because in the case of the first aaat, the time that is needed forabeer+e+ahreema will also be included in this JdurationK of

*iyaam and in *iyaam+e+&asnun Ji.e. in the recommended *iyaamK,

then the duration of hana, aoo and asmiyah will also be added

to the *iyaam duration. 0Raza1

Law: *iyaam and *iraat being 9aaBib or !unnat actually is in thismeaning, that it refers to that which if omitted then the ruling of

omitting a 9aaBib or !unnat will applyI otherwise, in fulfilling it, for

as long as one performed *iyaam and whatever *iraat one recited,

are all within it being 7ard and one will receive the reward of 7ard.

0?urr-e-Muhtar K Raddul Muhtar vol"B $g"=JJ1

Law: *iyaam is 7ard in 7ard JNamaaK, 9itr, "idain Jboth "id

NamaaK and in the !unnat of 7aBr, because if one reads these

Namaa whilst in sitting position without a proper J!hariK reason,



Vol.3 pg.102

182

the Namaa will be invalid. 0?urr-e-Muhtar K Raddul Muhtar vol"B

$g"=JJ1

Law: o stand on one foot, whereby the other foot is raised from the

ground, is &aruh+e+ahreemi, but if one does this due to a valid

J!hariK reason, there is no obBection. 0Alamgiri vol"B $g"5E1

Law: $f a person is able to mae *iyaam, but is unable to perform

!aBdah, then in this case, it is better for him, to sit and perform his

Namaa gesturing J$shaaraK, and he may also stand and read Jif he

wishesK. 0?urr-e-Muhtar vol"B $g"=JJ1

Law: $f a person is able to mae !aBdah, but if he maes !aBdah then

a wound may ooe, then in this case, it is better for him sit and

perform his Namaa by gesturing, as this is &ustahab for him. $t isalso permissible for him to stand and perform it by gesturing. 0?urr-

e-Muhtar vol"B $g"=JJ1

Law: $f droplets of urine are discharged or a wound ooes if a person

stands up and reads his Namaa, then for such a person, it is 7ard to

read his Namaa whilst sitting, if there is no other way for him tocontrol this situation. !imilarly, if by standing, more than one fourth

of his !atr will be revealed or if he will not be able to mae any

*iraat at all then he should sit and read his Namaa. ?owever, if he

is able to recite even a little whilst standing then it is 7ard for him to

stand for that duration and then he may sit when he is not able to

stand any longer. 0?urr-e-Muhtar K Raddul Muhtar vol"B $g"=JJ1

Law: $f he is so wea that if he wals to the &asBid, then he will not

have the strength to stand and read his Namaa, but if he reads it at

home, then he will have the strength to stand, then in this case, he



Vol.3 pg.103

183

should read it whilst standing at home. $f he can do so in ;amaat Jat

homeK then he should, if not he should do so individually. 0?urr-e-

Muhtar K Raddul Muhtar vol"B $g"=JJ1

Law: $f by standing, one feels some discomfort, this is not a valid

e4cuse, but the rule regarding *iyaam being e4cluded will only apply

when one is not able to stand at all, or not able to mae !aBdah at allI

or if standing or maing !aBdah causes a wound to ooe, or if

standing causes droplets of urine to be dischargedI or if one fourth of

the !atr JnaednessK is revealed, or if one is totally unable to mae

*iraat. !imilarly, if he is able to stand, but doing so causes the illness

to progress, or it will tae longer to heal, or by doing so, he will have

e4cruciating and unbearable pain, then in such cases, he is permitted

to read whilst seated. 0Hhuniya vol"B $g"=JI1

Law: $f one is able to lean against Jwith the support ofK an )asa

JsticK, or a servant or the wall, then it is 7ard upon him to read

whilst standing. 0Hhuniya $g"=>J1

Law: $f he is able to only stand for a very short while, wherein he

can only say )llahu )bar, then it is 7ard for him to stand for thisduration and then thereafter he may read the remainder Namaa

sitting. 0Hhuniya $g"=>J1

Important Note of Caution:

Nowadays we notice that if a

person has the slightest fever or slight pain, he commences his

Namaa whilst sitting, whereas the same people are able to stand forten and fifteen minutes at a time, and even longer and tal about all

other issues. hey should be cautioned by way of these laws. )ll

those Namaa in who were able to stand, but they sat and read

becomes 7ard to repeat. !imilarly, if one was not able to stand by



Vol.3 pg.10'

184

himself but could do so with support of a stic, servant or the wall

then even those Namaa must have not been fulfilled. o repeat

them is 7ard, )llah grants them the aufeeH JopportunityK to do so.1

Law: $f a person is on a ship and it is already sailing, then in this

case it is permissible for him to sit and read his Namaa. DMhuniyaE.

his is in the case when he has an overwhelming assumption that he

will become diy if he stands, or if there is no way for him to

disembar Jand perform Namaa on shoreK.

Third Fard – Qira’at

*iraat refers to reciting every alphabet Jin recitationK with its

correct pronunciation whereby every alphabet is clear and can be

distinguished correctly from another alphabet Jin pronunciationK,and when reciting softly, it should be at least in a tone whereby you

are able to hear yourself. $f one pronounced the alphabets correctly

Ji.e. recited the verses of *uran correctlyK but did so very softly

whereby one is not able to hear himself, and there is nothing

obstructing one from hearing, such as loud noises Jor rowdinessK or

hearing impairment etc. then the Namaa is not done. 0Alamgiri vol"B $g"5>1

Law: !imilarly, in cases where what needs to be read or said has

already been fi4ed, then even here, the aim is that it should be at

least so loud that one is able to hear it himself, such as in issuing a

alaaH JaudiblyK, in freeing someone, and in sacrificing an animal.

0Alamgiri vol"B $g"5>1

UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUU1. &any females also have this habit of reading all their Namaa whilst sitting, even though the

ruling in regards to them is the same. $n other words, they have to stand and perform their

Namaa. ?ence, they must repeat all the 7ard and 9aaBib !alaahs, which they read whilst

seated Jwithout any valid reasonK.



Vol.3 pg.10(

185

Law: o read one verse absolutely, in 2 aaats of 7ard, and in

every aaat of 9itr and Nafil, is 7ard upon the $mam and the

&unfarid. *iraat is not permissible in any Namaa for a &uHtadi.

Neither is he permitted to recite !urah 7aateha, nor any verse,

neither in a Namaa where it is recited softly nor in a Namaa where

it is read aloud. he *iraat of the $mam is also sufficient for the

&uHtadi. 0Heneral *oos of <i.h1

Law: $f one did not mae *iraat in any aaat of 7ard Namaa or if

he only made *iraat in one aaat, the Namaa is invalidated.

0Alamgiri vol"B $g"5>1

Law: eciting a short verse which contains two or more than two

words, will suffice for the 7ard to be discharged, and if it is a verse

with only one alphabet such as š U › whereas they have been

regarded as being verses in certain *iraats Jmannerism of

recitationK, then reciting them JaloneK will not fulfil the 7ard, even if

they are read repetitively. 0Alamgiri vol"B $g"5> Raddul Muhtar vol"B

$g"D5B1

)s for the ruling in regards to verses with one word, such as in the

case of Èβ$ t G ̈Β !$ y δô‰ ãΒ then there is F$htilaaf difference of opinion in this

regard, and it is better to avoid reading it JaloneK.

Law: he 24ح

:ال

4 ال:ح2م& 4هللا ا

4 4 س2 ‘*ismillahir Rahmaanir Raheem! at the

beginning of the !urahs is actually one complete verse, but merelyreading it JaloneK will not allow the 7ard to be fulfilled. 0?urr-e-

Muhtar vol"B $g"DD@1



Vol.3 pg.105

186

Law: eciting *iraat !haaa Jrare manner of recitationK will allow

the 7ard to be fulfilled. !imilarly, by merely spelling out the verses

instead of *iraat Jproper recitationK, will not validate the Namaa.

0?urr-e-Muhtar vol"B $g"D=51

Fourth Fard – Ruku

uu is to bend Ji.e. bowK to the e4tent whereby the hands are able

to touch the nees if stretched out. his is the minimumreHuirement of uu 0?urr-e-Muhtar vol"B $g"D@@1 and the complete

manner of performing uu is to spread and straighten the bac Jin

bowingK.

Law: ) humpbaced Jor hunchedK person whose hunch has reached

the level of uu should gesture using the head for the purpose ofuu. 0Alamgiri1

Fifth Fard – Sujood

$t has been mentioned in the ?adith !hareef that a servant is closest

to )llah when he is in !aBdah, so he should mae %ua in abundanceJin !aBdahK. his ?adith has been reported by &uslim from )bu

?urairah . he reality of !aBdah Ji.e. proper !aBdahK is to firmly

plant the forehead on the ground, and it is a condition for the

stomach of at least one toe of the foot to touch the ground, so if

someone performed !aBdah in a manner whereby both his feet did

not touch the ground, then in this case the Namaa has not beendone. "ven if only the tips of the toes touch the ground, the Namaa

will still not be considered as being valid. &any people are unaware

of this law. 0?urr-e-Muhtar vol"B $g"DD5 <ataa Razviyah1



Vol.3 pg.10/

187

Law: $f due to an F<r Ji.e. valid e4cuse supported by the !hariahK

one is not able to mae !aBdah by performing the forehead on the

ground, he should mae !aBdah by Bust placing his nose Jon the

groundK. $n this case merely placing the tip of the nose on the

ground is not sufficient but it is necessary for the bone of the nose to

be Jfirmly plantedK on the ground. 0Alamgiri vol"B $g"5> Raddul Muhtar1

Law: &erely placing the chee or the chin on the ground will not

suffice for !aBdah, be this due to an F<r or without any F<r. $f one

has an F<r, then the ruling is that he should mae F$shaara, i.e. he

should gesture. 0Alamgiri vol"B $g"5>1

Law: $t is 7ard to perform two !aBdahs in every aaat.

Law: $f one performed !aBdah on something which is soft, such as ongrass, on wool, or on a carpet etc. and the forehead was firmly

placed, in other words that it was pressed down so firmly that if

pressed anymore, it cannot be pressed, then in this case it is

permissible Jto mae !aBdah on such itemsK, otherwise not. 0Alamgiri

vol"B $g"5>1 $n certain places during winter, dry stals of rice are laid

out in the &asBid. hose who perform !aBdah on this should taespecial heed to this, that if the forehead does not press firmly down,

the Namaa will not be valid, and if the nose does not press down

firmly upto the bone, then it is &aruh+e+ahreemi and to repeat

such a Namaa is 9aaBib Ji.e. 9aaBib ul $aadaK. $t has been mentioned

in %aar that when performing Namaa on a mattress, the forehead

cannot be properly pressed, thus, the Namaa will not be valid. $nsome of the classes on trains, they have the same type of mattresses.

ne should move away from it and perform Namaa Ji.e. Namaa

should not be performed on thisK.



Vol.3 pg.100

188

Law: $f one performed !aBdah on a two+wheeler or on an o4 carriage

etc., then if its yoe or shaft is on the o4 or the horse, the !aBdah will

not be doneI and if it was ept on the ground, then the !aBdah will be

done. 0Alamgiri vol"B $g"5>1

Law: $f the small bed on a light two wheeled carriage is woven from

woof and weft, and if it is woven so firmly that the forehead remains

firm on it and even after pressing the forehead onto it, it does not

press any more, then it is valid, otherwise invalid.

Law: !aBdah will not be valid on small grains such as barley and

millet etc. on which the forehead does not really settle. ?owever, if

these are tightly paced into a sac etc. and do not hinder the

forehead from being planted firmly, then in this case it will be valid.

0Alamgiri vol"B $g"551

Law: $f one performs !aBdah on ones thigh, due to some F<r such

as due to e4cess crowds etc. then it is permissible, but it is invalid to

do so without a valid e4cuse. !aBdah on ones nee, with or without

an <r is not permissible. $t cannot be done in any condition.

0Alamgiri vol"B $g"55 ?urr-e-Muhtar vol"B $g"DD71

Law: $f due to e4cessive crowds, one made !aBdah on the bac of

some other person, and that person is in that same Namaa, then it is

permissible, otherwise impermissible, be he not in the Namaa, or

even if he is in Namaa, but he is not reading with him, but both are

reading their Namaa individually. 0Alamgiri vol"B $g"551

Law: $f one performed !aBdah on the palm of his hand, or on the

sleeve or on the turn of the turban or on any other clothing which

one is wearing, and the area underneath Jarea under himK is impure



Vol.3 pg.10

189

Jna+paaK, then in this case the !aBdah is not done. ?owever, in all

these situations, if one performs !aBdah again on some pure surface,

the !aBdah will be valid. 0Muniya $g"B=B ?urr-e-Muhtar vol"B $g"DD71

Law: $f one performed !aBdah on the turn of the turban, and when

doing so, the forehead settled firmly, the !aBdah will be doneI and if

the forehead did not settle firmly, but merely touched it, whereby it

can still be pressed down more if pressed or if any part of the head

touched it, then in this case the !aBdah is invalid. 0?urr-e-Muhtar1

Law: $f one made !aBdah on a place, which according to the foot is

higher than 12 fingers in height, the !aBdah will not be doneI

otherwise, it will be done. 0?urr-e-Muhtar vol"B $g"DDI1

Law: $f one performed !aBdah on some small roc Jstone etc.K, thenif the greater part of the forehead touch it JproperlyKI the !aBdah is

valid, otherwise not. 0Alamgiri vol"B $g"551

Sixth Fard – Qa’da-e-Aakhira

$t is 7ard to sit after completing the aaats of Namaa for aduration, wherein one is able to recite the entire )ttahiyaat, in

other words, up to Fasooluhu. 0Alamgiri, vol"B $g"551

Law: $f after reading four aaats, one stood up again, assuming

that he had only read three aaats, but then he remembered that

he had already read four aaats so he sat again, and then turned

!alaamI then in this case if the combined duration of sitting in both

instances is eHual to the duration for ashahud, the 7ard has been

discharged, otherwise not. 0?urr-e-Muhtar vol"B $g"D@B1



Vol.3 pg.1#

190

Law: $f the entire *ada+e+)ahira passed by in sleep Ji.e. he fell

asleepK, then after awaening, it is 7ard to sit for the duration of

)ttahiyaat, otherwise the Namaa will be invalid. !imilarly, if he

slept from the beginning to the end in *iyaam, *iraat, uu and

!uBood, then after awaening, it is 7ard to repeat themI otherwise,

the Namaa will not be valid. ?e should also perform !aBdah+e+!ahw.

eople are careless in this regard, especially in araweeh and

especially in hot weather. 0Muniya $g"B=D Raddul Muhtar vol"B $g"D@51

Law: $f one read the entire aaat whilst asleep, the Namaa is

invalid and has not been done. 0?urr-e-Muhtar vol"B $g"D@51

Law: $f in a four aaat 7ard Namaa, if one did not mae *ada

after the fourth aaat, then until he has not as yet made the !aBdah

of the fifth aaat, he should sitI and if he has already made the!aBdah of the fifth aaat, or if in 7aBr, he did not sit in the second

aaat, and already made the !aBdah of the third aaat, or if in

&aghrib Namaa, he did not sit in the third aaat and already

made the !aBdah of the fourth aaat, then in all these cases, the

7ard is Null. 9ith the e4ception of &aghrib, he should add one more

aaat to the aaats. 0Hhuniya $g"=I>1

Law: $f after sitting for the duration of ashahud, he realised that he

needed to perform !aBdah+e+ilaawat or any other !aBdah of Namaa,

and he then performed it, then in this case, it is 7ard for him to sit

again for the duration of reading ashahud Ji.e. he must read

)ttahiyaat etc. againK. hat earlier !aBdah will not be counted. $f onedoes not mae this *ada, the Namaa will not be valid. 0Muniya

$g"B=D1



Vol.3 pg.11

191

Law: *ada is not null JinvalidK before !aBdah+e+!ahw, but ashahud

is 9aaBib. $n other words, if one made !aBdah+e+!ahw and then

turned !alaam, the 7ard has been discharged, but to do so is sinful,

and to repeat it is 9aaBib. 0Raddul Muhtar vol"B $g"DBB1

Seventh Fard – Khurooj Bi Sunoo’i

$n other words, after *ada+e+)ahira, to mae !alaam or converse

or intentionally do such an action which is dissimilar to Namaa Ji.e.something that breas the NamaaK. ?owever, with the e4ception of

!alaam, if any other action is done with intent, the Namaa will

become 9aaBib ul $aada, i.e. compulsory to repeat. $f any other

action is done without pre+intent, then in such cases the Namaa is

-aatil Ji.e. not countedK, such as in the following cases:

• $f a person who was performing Namaa with ayammum,

after sitting for the duration of the ashahud, finds water

available to him,

• $f one performed &asah on the leather socs and the

duration for this has not lapsed,

•

$f by way of )mal+e+*aleel one removed the leather socs,• $f one was completely illiterate and he learnt a verse of the

*uran without it being taught to him by anyone but simply

by listening to it,

• $f one was naed and now somebody has given him clean and

pure clothing which is sufficient for him to cover his

naedness J!atrK and in which his Namaa will be valid, inother words it is not soiled with any impurity which hinders

Namaa, or even if there is some impurity on it, then he has

something in his possession by which he can clean the



Vol.3 pg.12

192

impurity off, or even if this is not the case, but one fourth or

more of the clothing is pure,

•

$f he is performing Namaa by way of gesturing and he is

now able to perform the uu and !uBood,

• $f a !aahib+e+arteeb remembers that he has not performed

the Namaa before this and if this !aahib+e+arteeb is an

$mam, then in this case the Namaa of the &uHtadi

JfollowerK will also become null,

•

$f the $mams 9udu broe and he made one who is illiterate

his =halifa Jin NamaaK, but if he made him =halifa after

ashahud, the Namaa will be valid,

• $f the sun came up during Namaa of 7aBr,

• $f whilst in the Namaa of Luhr, the time )sr commenced,

• $f the sun reached its enith at the time of the "id !alaahs,

•

$f one performed &asah on a bandage and the wound hasnow healed,

• $f one was a !aahib+e+<r and the <r is now no more, in

other words that hadath which caused him to be !aahib+e+

<r is no longer e4isting, to the e4tent that the entire time

of the ne4t Namaa was free from it,

•

$f he was performing his Namaa in impure clothing, and hefound something by which he can purify it,

• $f he was performing his *aa Namaa and the &aruh time

of Namaa appeared,

• $f a -aandi JhandmaidK was performing her Namaa with her

hair uncovered, and she was given freedom, but did not

immediately cover her head.

$n all the above mentioned case the Namaa has become F-aatil Ji.e.

it is void and not countedK. 0Heneral *oos of <i.h1



Vol.3 pg.13

193

Law: $f the &uHtadi was an F<mmi1 Jilliterate or one who cannot

readK and the $mam is a *aari Ji.e. one who nows how to readK and if

learnt any verse of the *uran whilst in Namaa, the Namaa will not

become F-aatil. 0?urr-e-Muhtar vol"B $g"E@I1

Law: arteeb J!eHuenceK is 7ard in *iyaam, uu, !uBood and *ada+

e+)ahira. $f one performed uu before *iyaam and then

performed the *iyaam thereafter again then that JinitialK uu is

void. $f after this *iyaam, he performs uu again, the Namaa will

be valid, otherwise not. !imilarly, if one made !aBdah before uu

and then !aBdah after the uu again, the Namaa will be valid,

otherwise not. 0Raddul Muhtar vol"B $g"D@=1

Law: $t is 7ard upon the &uHtadi to follow the $mam in those

actions, which are 7ard. $n other words, if he performs any of theseactions before the $mam performed it and does not perform it with

the $mam or after the $mam performed it, then in such cases the

Namaa is invalid. 7or e4ample, if one performed uu and !aBdah

before the $mam, whereas the $mam has not yet entered into his

uu or !aBdah or if he raised his head from !aBdah before the $mam.

$f he did this with the $mam or after the $mam performed this actionthen the Namaa is valid, otherwise not. 0?urr-e-Muhtar, Raddul

Muhtar vol"B $g"D@=1


1. $ have noticed some people who when translating the word F<mmi in regards to

asoolullah they use the word Filliterate J)llah 7orbidK. $t must be noted that when the

term F<mmi is used for asoolullah it does not mean Filliterate J)llah 7orbidK, but it

means one who was not taught by any creation. None in the creation is the teacher of

asoolullah . he only ne who taught asoolullah is )lmighty )llah.



Vol.3 pg.1'

194

Law: $t is also necessary for the &uHtadi to believe that the Namaa

of the $mam is correct and proper and if he believes the Namaa of

the $mam as -aatil then his Namaa Ji.e. that &uHtadis NamaaK is

not valid, even though the Namaa of the $mam is correct and

proper. 0?urr-e-Muhtar vol"B $g"D@D1

Waajib Actions in Namaaz

he 9aaBib actions of Namaa are:

• o say the word H 0 h 2 \ 0 i 3ا 0هللا

‘Allahu Abar! in the abeer+e+

ahreema

• o recite Š د3 ح 2 0

ا 2 0 )lhamdulillah J!urah 7aatehaK. $n other

words to recite its entire seven verses, as recitation of every

verse is 9aaBib by itself. o omit even one verse or one word

in it is to omit a 9aaBib.

• )fter reciting !urah 7aateha, to Boin Ji.e. followK with one

other !urah, such as be reciting one short !urah such as

ر 0

0 / 2 0 { 4 !urah =authar, or three short verses of the *uranن:ا ا 0ع 0 Œ& P2 ’ 0 V2ا( 2

such as, 0 ر

0 Z 0 ن

:3

/ F

, 0 0 0 0 و

0 œ 0 ] 0 ع

:3

/ F

0 H 0 h2

{ 0 ت

2 1ا

0 و

0 >0 0 =2د

0 ا

:3

/ D!urah /', Verses 21+23E, or

to recite one or two verses which are eHuivalent to three

small verses.

• $n a 7ard Namaa, it is 9aaBib to mae *iraat in the first two

aaats.

• $t is 9aaBib to recite )lhamdu and a !urah in the first two

aaats of a 7ard Namaa and in all the aaats of the Nafil

and 9itr Namaa.

• o recite )lhamdu before the !urah.

• o recite )lhamdu in every aaat only once, before the

!urah.



Vol.3 pg.1(

195

• here should be no foreign action separating the )lhamdu

and the !urah.

•

he F)ameen is subsidiary of the )lhamdu and the -ismillah

is subsidiary to the !urah. $t is not regarded as being foreign.

• o go into uu immediately after completion of *iraat.

• 7or one !aBdah to be performed after the other, whereby no

action separates both of them.

• adeel+e+)raan: in other words to remain in uu, !uBood,

*auma and ;alsa at least for the duration of saying

!ubhaan)llah once.

• !imilarly, *auma Jis 9aaBibK. *auma is to stand upright after

coming up from uu.

• ;alsa Jis 9aaBibK. ;alsa means to sit upright between the two

!aBdahs.

•

*ada+e+<la Jsitting for first ashahudK, even if it is in a NafilNamaa.

• Not to add anything after the ashahud in the 7ard, 9itr and

!unan awaatib J!unnats before and after 7ard aaatsK.

• o read the entire ashahud in both *adas. !imilarly to read

the entire ashahud in all the *adas of a Namaa. $f one

leaves out even one word of the ashahud J)ttahiyaatKwhen reciting it, it will be regarded as Far+e+9aaBib

Jomitting a 9aaBibK. o say the word 3 8 0 9 :ا 0لس

‘As alaamu! twice

and the word 3 {2 0 ع 0ل

‘Alaium! is not 9aaBib.

• o recite the %ua+e+*unoot in the 9itr Jis 9aaBibK.

• he abeer of *unoot Ji.e. to say )llahu )bar and raise the

hands for *unootK.

• )ll si4 abeers of the "id !alaahs.

• he abeer of uu in the second aaat of the "id !alaahs.

• he word )llahu )bar to be proclaimed for this abeer.



Vol.3 pg.15

196

• 7or the $mam to recite *iraat with ;ahr JaudiblyK in every

;ahri JaudibleK Namaa.

•

o recite *iraat softly in non+;ahri !alaahs.

• 7or every 7ard and 9aaBib to be done in its correct place Ji.e.

order of seHuenceK.

• 7or uu to be performed only once in every aaat.

• 7or !uBood to be done only twice in each aaat.

• Not to perform *ada before the second aaat.

•

Not to perform *ada in the third aaat of a four aaat

Namaa.

• o perform !aBdah+e+ilaawat if any )yat+e+!aBdah JVerse of

!aBdahK has been recited.

• o perform !aBdah+e+!ahw if there has been any such error

Jwhich reHuires !aBdah+e+!ahw to be performedK.

•

7or there not to be a pause eHual to three asbeehs betweenany two 7ard JactionsK or two 9aaBib JactionsK, or between a

7ard and a 9aaBib JactionK.

• 9hen the $mam maes *iraat, be it aloud or softly, the

&uHtadi should remain silent at this time.

• 9ith the e4ception of in *iraat, for the &uHtadi to follow

the $mam in all other 9aaBib actions. 0Alamgiri vol"B $g"55?urr-e-Muhtar K Raddul Muhtar vol"B $g"D@7 et&"1



Vol.3 pg.1/

197

Sajdah-E-Sahw

Law: $f one forgets any part of the ashahud in any *ada, it is

9aaBib for him to perform !aBdah+e+!ahw. 0?urr-e-Muhtar vol"B

$g"DBD1

Law: $f one recited )yat+e+!aBdah and one mistaenly delayed the

!aBdah for the duration of three verses or more, then one should

perform !aBdah+e+!ahw. 0Hhuniya $g"=JB1

Law: $f one recited, the !urah first and thereafter recited )lhamdu

J!urah 7aatehaK, or if one paused Jor hesitatedK for a lengthy period,

i.e. for a duration eHual to saying !ubhaan)llah thrice, !aBdah+e+

!ahw becomes 9aaBib JcompulsoryK. 0?urr-e-Muhtar vol"B $g"D@J

<ataa Razviyah vol"D $g"5D@1

Law: $f even one word of )lhamdu has been left out, !aBdah+e+!ahw

must be performed. 0?urr-e-Muhtar vol"B $g"D@71

Law: hose things which are 7ard and 9aaBib, are 9aaBib upon the

&uHtadi to do with the $mam, on condition that there is nointerference to any 9aaBib Jhe is still completingK, and if it causes an

interference, then it should not be left out. ?owever, it should be

completed and only then should one follow Jthe $mam in the ne4t

actionK. 7or e4ample, if the $mam has already read the ashahud and

stood up already, and the &uHtadi has not completed it yet, then in

this case, it is 9aaBib upon the &uHtadi to complete the ashahudJ)ttahiyaatK and then stand up. $t is !unnat to follow in !unnat

JNamaaK, on condition that there is no interference, and if there is

any interference, he should leave it out and follow the $mam, such as

in the case where one is in !aBdah uu or !aBdah and he has not said



Vol.3 pg.10

198

three asbeehs yet and the $mam raised his head. hen in this case,

the &uHtadi too should follow JimmediatelyK. 0Raddul Muhtar vol"B

$g"DB51

Law: $f one forgets a !aBdah of any aaat, he should perform it

once he remembers, even if it is after turning !alaam, as long as no

other action, which is negating is performed. hereafter, one should

perform !aBdah+e+!ahw. 0?urr-e-Muhtar vol"B $g"DBB1

Law: $f one performed 3 !aBdahs in one aaat and forgot to

perform uu or *ada+e+<la, he should perform !aBdah+e+!ahw.

0?urr-e-Muhtar vol"B $g"DB>1

Law: 9hen mentioning the words of ashahud1, it is necessary to

have in mind its meaning and diction, so as to say that you areMlorifying )lmighty )llah, and sending !alutations JsalaamK upon

Nabi , and upon yourself and upon the )wliyah )llah, and note

this, that you should JmerelyK eep in view the account of the &eraB.

0Alamgiri vol"B $g"57 ?urr-e-Muhtar vol"B $g"DE71

Law: $f after the ashahud in the *ada+e+<la of the 7ard, 9itr or!unan awaatib, one only said ˆ

د ح 0 : 3 " ‘ & 0 ع

7# 0 : 3

C لل 0 ا ‘Allahum!ma alle Alaa

Muham!madin! or د4ن 0ا 7 0 1 ‘ 0 0 ع

7# 0 : 3 C لل 0 ا ‘Allahum!ma alle Alaa ay!yidina! , then

if this was done by mistae, one should perform !aBdah+e+!ahw and

if it was done deliberately, then to repeat the Namaa is 9aaBib.

0?urr-e-Muhtar K Raddul Muhtar vol"B $g"DED1


1. !ince the words of ashahud are e4pressions of Mlorification and !alaam and not merely

depicting the incident of the &eraB, then to call out to asoolullah , which the wahabiya

JwronglyK regard as -idat and shirI is so clearly permissible and it is actually 9aaBib in

Namaa Jto do soK.



Vol.3 pg.1

199

Law: $n the *ada+e+<la, if the &uHtadi recited the ashahud

J)ttahiyaatK before the $mam Jcompleted reciting itK, he should

remain silent and not read %urood and %ua Ji.e. he should not read

anything elseK, and one who is a &asbooH, should recite this slowly

with slight pauses in the *ada+e+)ahira, in a way whereby he is

able to complete Jthe ashahudK at the time when the $mam is

turning his !alaam, and if he completes before the $mam Jturns

!alaamK, he should repeatedly recite the =alima+e+!hahaadat2 Ji.e.

the words of !hahaadatK. 0?urr-e-Muhtar vol"B $g"DED1


2. $f one repeats the words, 0 Œ2 0 ل 0 ع 3 89 :س ا 0 C Q ' 0ا ال Q * 4 + : Pا 0ل in this situation, there is also no obBection to it.

D7atawa aviyah vol.3 pg.31'E



Vol.3 pg.2##

200

Sunnat Actions in Namaaz

•

o raise the hands for abeer+e+ahreema

• o allow the fingers to remain in its natural manner. $n

other words, without pressing them close together or

spreading them wide apart

• o allow the palms of the hands, and the stomachs of the

fingers to face the direction of the *ibla

•

o lower the head at the time of the abeer• o raise the hands before proclaiming the abeer

• !imilarly, in the abeers of *unoot and both "ids, to

proclaim the abeer after raising the hands to the ears.

9ith the e4ception of this, to raise the hands in Namaa at

any other instance, is not !unnat

Law: $f one already proclaimed the abeer and did not raise the

hands in doing so, then he should not raise it now. $f one

remembered that he has not as yet raised his hand and he has not as

yet completed proclaiming ‘Allahu Abar! Ji.e. he is in the midst of

proclaiming itK, then he should now raise the hands, and if he is not

able to raise it upto the level where it is !unnat to do so, then heshould raise the hands as far as he can Jbefore completion of saying

)llahu )barK. 0Alamgiri vol"B $g"5I ?urr-e-Muhtar K Raddul Muhtar

vol"B $g"DBJ1

Law: $t is !unnat for a female to raise her hands upto the shoulders.

0Raddul Muhtar vol"B $g"D=E1

Law: $f a person is only able to raise one hand Jdue to illness or

paralysis etc.K, then he should only raise that one hand. $f he is only



Vol.3 pg.2#1

201

able to raise the hand upto which it is !unnat to raise it to, then he

should still raise it. 0Alamgiri vol"B $g"5I1

• 7or the $mam to proclaim Jcall outK the H 0 h 2 \ 0 i 3هللا ! ‘Allahu Abarا 0

and ح 4 0د 0 ,

م 0ن2

4 3هللا ا

0 ‚4 0 1F ‘ami Allahu li Mun 9amidah! and to

pronounce the !alaam, in a loud voice as per necessity of

loudness. ?owever, to do so in a very loud voice without

need is &aruh. 0?urr-e-Muhtar K Raddul Muhtar vol"B $g" DBJ1

Law: $t is &asnun for the $mam to proclaim the abeer+e+

ahreema and the F2abeeraat-e-3nti.aal! Ji.e. abeers, which tae

one from one act to the ne4tK in ;ahr Ji.e. audiblyK. 0?urr-e-Muhtar

vol"B $g"DBJ1

Law: $f the sound of the $mams voice does not reach all the

&uHtadis, then it is better for one of the &uHtadis to also proclaim

the abeers aloud, so that there is awareness amongst all, regarding

the commencement of Namaa and the moving from one action to

the ne4t. ?owever, to do this without a valid reason is &aruh and

-idat JinnovationK. 0Raddul Muhtar vol"B $g"D=@1

Law: $f the aim of proclaiming the abeer+e+ahreema is not

ahreema, but it is merely proclaimed as an announcement, then the

Namaa will not be valid at all. he actual aim of the abeer should

be for ahreema, and this should be done aloud. !imilarly, the one

transferring the sound Jof the abeerK to the people Ji.e. the

&uabbirK, should also intend Jfor ahreemaK. $f he merely intends

transferring the sound to the people, then neither is his Namaa

valid, nor the Namaa of those who performed ahreema following

his voice. ?owever, with the e4ception of abeer+e+ahreema, if he

merely maes intention of announcement of abeers in the other



Vol.3 pg.2#2

202

abeers, or in the ح 4 0د 0 ,

م 0ن2

4 3هللا ا

0 ‚4 0 1F ami Allahu li Mun 9amidah or in the

د 0 ح 2 0 < 0 P: 0ا ل 0 Œ 0ا2 ‘Rab!bana #a aal 9umd! , then in this case, the Namaa will

not be F7aasid Ji.e. ruinedK. $t will however be regarded as being

&aruh, as this is to omit a !unnat. 0Raddul Muhtar vol"B $g"DBJ1

Law: ) &uabbir Jone calling out the abeerK should announce the

abeer at a place, from where there is a need to do so for the

people. here is no benefit if he announces the abeers whilststanding in the first or second !aff JrowK, whereas the voice of the

$mam reaches these rows without any difficulty. $t is also very

important, that he should call out the abeers in conBunction with

the voice of the $mam. $f he announces the abeers after the $mam

has called out the abeers, it will cause confusion to the followers.

)lso, if the &uabbir delayed the announcement of the abeer,

then in this case, one should not wait for him to complete his

abeer, if the $mam has already completed his abeer but one

should commence reciting the ashahud etc. he ruling is if after

saying the abeer the $mam remained silent and waited for a

duration eHuivalent to saying !ubhaan)llah three times, Jso as to

allow the &uabbir to complete his abeerK, and only commenced

the ashahud thereafter, then he has omitted a 9aaBib then that

Namaa becomes 9aaBib ul $aada Jcompulsory to repeatK.

Law: he &uHtadi and &unfarid do not need to do so with ;ahr Ji.e.

audibly aloudK. ?owever, it should be loud enough that one can hear

it personally. 0?urr-e-Muhtar vol"B $g"DBJ *ahr vol"B $g"D@D1

• )fter the abeer, to immediately tie the hands, in a manner

whereby the men tie their hands below the naval, with the

palm of the right hand being placed over the wrist Boint of

the left hand, and the little finger and thumb should be on



Vol.3 pg.2#3

203

either side of the wrist, and the rest of the fingers should be

ept on the wrist of the left hand. 7emales and F=hunsa Ja

person with reproductive organs of both se4esK, should eep

the left palm on the chest, below the breasts, placing the

palm of the right hand on the bac of the palm of the left

hand. 0Hhuniya $g"=JE1" !ome people let the hands hang after

proclaiming the abeer, and only after doing this, do they

tie their hands. his should not be done, but the hands

should be JimmediatelyK tied below the naval Jafter

abeerK.

Law: $f one reads Namaa whilst sitting or lying down, he should tie

his hands in the same manner. 0Raddul Muhtar1

Law: $t is !unnat to tie the hands in that *iyaam wherein there is‘ir Masnun! , so when reading the hana J!ubhaana)llahK and %ua+

e+*unootI and in ;anaaah, after abeer+e+ahreema, until the

fourth abeer, the hand must be tied. 9hen standing up from uu

and in the abeers of both "id !alaahs, the hands should not be

tied. 0?urr-e-Muhtar vol"B $g"D=I1

• $t is !unnat to say the hana J!ubhaana)llahK aoo

J)ooubillahK, asmiyah J-ismillahK, )ameen, and for all of

them to be done softlyI and to first read the hana, then the

aoo, followed by the asmiyah, and to follow with each

one immediately after the other, without any stoppageI to

recite the hana immediately after the abeer+e+ahreemaIand not to read 0 b3ا 0 P 0 / و 0 @ 0 #: ‘#a alla 2hana!ua! e4cept in

;anaaah Namaa. )ll the other ‘Azaar! Jblessed prayersK

that have been mentioned in the )hadith are all for Nafils.



Vol.3 pg.2#'

204

Law: $f the $mam has already commenced reciting the *iraat with

;ahr, i.e. audibly aloud, the &uHtadi should now not recite the

hana, even if he is not able to hear the voice of the $mam due to

being far away or due to being deaf, as is in the case of the &uHtadis

in the last !affs JrowsK during the ;ummah and "id prayers, who are

not able to hear the *iraat because they are in the last rows.

0Alamgiri vol"B $g"I> Hhuniya $g"=J71" $f the $mam is reciting J*iraatK

softly, then you may recite the hana. 0Raddul Muhtar vol"B $g"D=I1

Law: $f you found the $mam in uu or in the first !aBdah, and you

are certain that you will be able to catch up to the $mam, even after

reading the hana, then in this case you may read it, and if you find

him in the *ada or second !aBdah, then it is better to Boin without

reciting the hana. 0?urr-e-Muhtar K Raddul Muhtar vol"B $g"D=I1

Law: $n Namaa, aoo and -ismillah are subsidiary to *iraat and

there is no *iraat for the &uHtadi Jone following the $mamK, so

aoo and asmiyah are not &asnun for the &uHtadi as well.

?owever, that &uHtadi who missed any aaats may read both

these in those aaats when he is completing them. 0?urr-e-Muhtar

vol"B $g"D=J1

Law: aoo is only to be recited in the first aaat, and it is

&asnun to recite the asmiyah in the beginning of every aaat. $f

after !urah 7aateha, one commenced recitation of a !urah from the

beginning, then in this case it is &ustahsan Jvirtuously

recommendedK, be it in !irri JsoftK or ;ahri JloudK *iraat. ?owever,-ismillah will be recited silently at all times. 0?urr-e-Muhtar K Raddul

Muhtar vol"B $g"D=J1



Vol.3 pg.2#(

205

Law: $f one forgot to recite hana, aoo and asmiyah and already

commenced the *iraat, then there is no need to repeat it as the time

for it has gone. !imilarly, if one forgot to recite the hana and

already commenced reciting aoo, there is no repeating the hana.

0Raddul Muhtar vol"B $g"D=J1

Law: $f a &asbooH was not able to read the hana at the beginning,

he should recite it when he is completing his remaining aaats.

0Hhuniya $g"=J71

Law: $n the 7ard Namaa, one should not read 3uC : @ 0 و

2 ‰ –4 F$nni

9aBBahtu.... J<ntil its endK, after the Niyyah and before the abeer,

or afterwardsI but if one does read it, then at the end of it instead of و 0

0 44 س2 3 3Xا2 you should read 0 44ا 0ن 0ا ا 0 : س2 3 " 4ن 0ا2 و 0ا 0ن 0ا

. 0Hhuniya $g"=J51

Law: %uring both of the "id rayers, it is !unnat to say the hana

after the abeer+e+ahreema. 9hen reciting the hana, one should

tie the hands, and the )oou -illaah should be recited after the

fourth abeer. 0?urr-e-Muhtar vol"B $g"D=J1

Law: he ". can be recited in three ways. $t can be recited with the

F&add, in other words, by pulling the F)lif or with F*asr in other

words without Je4cessivelyK pulling the F)lif, or with F$maala,

similar to &add, whereby the )lif is concentrated towards the FPaa.

0?urr-e-Muhtar vol"B $g"DDB1

Law: $f with the F&add the F&eem was read with Fashdeed, i.e. 7 ".

J)ammeenK, or if it was read by dropping the FPaa i.e. ,4 ". J)aminKن2

then in these cases, the Namaa will still be valid but this is =hilaaf+

e+!unnat, i.e. contrary to the !unnat. $f one read it with a F&add in a



Vol.3 pg.2#5

206

manner whereby there is a ashdeed on the F&eem and the FPaa

has been dropped, i.e.2ن

7 ".

J)amminK, or one read it with *asr and

added the ashdeed, i.e. 2 ا 0 " 7

J)mmeenK or he read it with *asr by

dropping the FPaa, i.e. J)minKI then in all three cases, the Namaaا 4 " 0ن2

has been invalidated. 0?urr-e-Muhtar vol"B $g"DDB1

Law: $f the voice of the $mam did not reach him Jthe &uHtadiK but

the &uHtadi ne4t to him said )ameen, and he heard him saying)ameen, even if he did so softly, then he too should say )ameen.

his means that if one becomes aware that $mam has said, 7ا

: $ 0 2و 0 6 0ال

then it becomes !unnat for him to say )ameen, be this by hearing

the voice of the $mam or by hearing another &uHtadi saying

)ameen. 0?urr-e-Muhtar vol"B $g"DDB1

Law: $n a !irri Ji.e. inaudibleK Namaa, if the $mam said, ‘Aameen! and

one heard this then in such a case, he too should say ‘Aameen!" 0?urr-

e-Muhtar vol"B $g"DDB1

• o say 2 4 Z 0 !2يا

0 ‘ ‰ Y 0 > 0 Uح 0ا 2 ] 3 1 !ubhaana abbiyal )eem 3 times in uu.

•

o grasp the nees with the hands.• o spread the fingers wide apart when doing so. his ruling

is for the males.

• he women should simply place their hands on the nees.

• hey should not spread out the fingers. Nowadays, many

males are seen merely placing their hands on the nees,

Jwithout grasping the neesK and they eep the fingers closetogether Jnot spread outK. his is =hilaaf+e+!unnat.

• o eep the legs straight whilst in uu. &any people eep

the bent lie a bow. his is &aruh.



Vol.3 pg.2#/

207

• o proclaim the ‘Allahu Abar! for uu. 0?urr-e-Muhtar K

Raddul Muhtar vol"B $g"DD=1

Law: ne who is not able to correctly pronounce the letter ž JLauK,

should say, 2 ' 4 0 ( 2 )ا

0 ‘ ‰ Y 0 > 0 Uح 0ا 2 ] 3 1 ubhaana Rabbiyal Gareem, instead of saying

2 4 Z 0 !2ا

0 ‘ ‰ Y 0 > 0 Uح 0ا 2 ] 3 1 ubhaana Rabbiyal Azeem. 0Raddul Muhtar vol"B $g"DD=1

Law: $t is better to say ‘Allahu Abar! as you are going into uu. $nother words, when you start bending for uu, you should

commence saying )llahu )bar, and you should complete the

abeer when in uu. 0Alamgiri vol"B $g"5J1" $n order to cover this

entire distance, you should lengthen the FGaam of the word F)llah.

%o not lengthen the F-aa of the word F)bar or any other alphabet

J$f one said, هللا3 A ‘Aallahu! 2 H 0 h 2 \A ‘Aabar! or [ 0ا< 2 \ 0 i ‘Abaar! , the Namaa willbe negatedK.

Law: $n every abeer, the Faa of the word F)bar should be read

with a F;am. 0Alamgiri vol"B $g"5J1

Law: $f the latter part of the !urah ends with the hanaJMlorificationK of )lmighty )llah, then in this case, it is better and

more virtuous to Boin the *iraat to the abeer, such as in this case:

0 H24 ]2 { 0 g 3,2 H 7 h 0 \ 0 و

lا

h

2

i

3

هللا ا

3 and in this case: و 0ا 0 " :

4Ÿ 7< 0 % 0 €7 0ح 0د 4L 0 م 2 !4 P4

ا

h

2

i

3

هللا

2 ?ere, theŸ

JhaaK

should be recited with =asra. ?owever, if there is such a word at the

end of the !urah, which is dislied to be Boined to the F$sm+e+;alaalat,

i.e. Jthe %ivine Name of )llahK, then in this case, it is better and morevirtuous not to Boin it to the abeer. $n other words, one should

stop at the end of the *iraat and thereafter say )llahu )bar, such

as in the case of a verse lie, 3 H 0 2ب 0 26ا 0 و3K 0 € 0 — 4ا

0 R :U4 where you should pause and

give space after the verse and then say the abeer for the uu. $f



Vol.3 pg.2#0

208

neither of the two cases Jmentioned aboveK e4ists, then one may

mae either ‘<asl! Jto separateK or ‘#asl! Jto BoinK Jin regards to the

abeer, i.e. one may Boin the verse to the )llahu of the abeer or

eep both separateK. 0Raddul Muhtar vol"B $g"DD= <ataa Razviyah vol"D

$g"B=51

Law: o lengthen the uu or the *iraat because of some person

who is about to Boin Jthe ;amaatK, is &aruh+e+ahreemi. his is in

the case where you recognise and now him. $n other words, your

aim is to show JspecialK consideration to him. ?owever, if you do not

now or recognise the person who is about to Boin, then in such a

case, it is ‘Afdal! Jbetter and more virtuousK to lengthen Jthe uu or

*iraatK, for it is to assist one in acHuiring good deeds. ne should

however not lengthen it to such an e4tent that it causes concern to

the &uHtadis JfollowersK. 0Raddul Muhtar vol"B $g" DD=1

Law: he &uHtadi had not as yet proclaimed the asbeeh thrice,

when the $mam raised his head from uu or !aBdah, so in this case,

it is 9aaBib upon the &uHtadi to adhere to the $mam Ji.e. to follow

with the $mamK. $f the &uHtadi raised his head before the $mam,

then he should return to Jthe said actK. $f he does not return, then hewill be liable for an offence which, is disallowed and this will render

him sinful. 0Raddul Muhtar K ?urr-e-Muhtar vol"B $g"DDD1

Law: he bac should be spread out nice and flat whilst in uu, to

the degree that if a glass Jor bowlK of water is ept on the bac, it

should remain Jwithout fallingK. 0<athul Qadeer vol"B $g"=>J1

Law: $n uu, neither should the head be bent JloweredK, nor should

it be raised high but it should be in line with the bac. 09idaya vol"B

$g"IJ1



Vol.3 pg.2#

209

$t has been mentioned in the ?adith !hareef that, Fhe Namaa of

that person who does not properly straighten his bac in Namaa, is

insufficient Ji.e. not completely perfectK. his ?adith has been

reported by )bu %awud, irmii, Nasai, $bn &aBah, and %aarimi from

)bi &asud )l )nsari . $mam irmii has mentioned this ?adith to

be on the merit of ?assan !ahih.

asoolullah said, Ferform your uu and your !uBood correctly,

for -y )llah> $ am able to see you from behind as well. his ?adith

has been reported by the !hayhaan from )nas .

Law: ) female should only bend JbowK a little in uu. $n other

words, enough for her to Bust touch her nees with her hands. !he

should not straighten her bac, and she should not press on the

nees, but she should simply eep the hands on the nees. !heshould not properly straighten up as the men do. 0Alamgiri, vol"B

$g"5J1

Law: o recite the asbeeh thrice is the minimal reHuirement,

because reciting less than this will not allow the !unnat to be

fulfilled. $f one recites more than thrice, then this is F)fdal JmorevirtuousK, but one should end with and odd number Jof tasbeehsK.

?owever, if you are the $mam, and they J&uHtadisK become restless,

then do not increase Jthe asbeehs too muchK. 0<athul Qadeer, vol"B

$g"=>J1

$t is in ?uliya from )bdullah ibn &ubara etc. that it is &ustahabJdesirable and recommendedK for the $mam to say the asbeehs five

times JeachK. $t has been mentioned in the ?adith !hareef that

?uoor said, F9hen one maes uu, he should say 2 4 Z 0 !2< 0 ‘ ‰ Y 0ا 0 Uا 0 ح 2 ] 3 1

thrice, so his uu has been completed, and this is the JveryK



Vol.3 pg.21#

210

minimal reHuirement, and when he performs !aBdah, he should say

‘ & 2ع

0 6ا

0 ‘ ‰ Y 0 > 0 Uا

0 ح

2 ] 3 1 thrice, so his !aBdah has been completed, and this is the

minimal reHuirement. his ?adith has been reported by )bu %awud,

irmii and $bn &aBah from $bn &asud .

Law: 9hen standing from uu, do not tie the hands, but let them

hang. 0Alamgiri, vol"B $g"5I1

Law: he , F?aa of ح 4 0د 0 ,

م 0ن2

4 3هللا ا

0 ‚4 0 1 ‘ami Allahu li mun 9amidah! should be

read with F!aain Ji.e. as a Huiescent letterK. %o not apply any

F?arat Jvowel mars, i.e. abar, er, pesh etc.K and nor should the د 0

‘?aal! be lengthened. 0Alamgiri, vol"B $g"7@1

•

7or the $mam to say 4م 0ن 2ح 4 0د 0 , هللا3 ! 0 ‚4 0 1 ‘ami Allahu li mun 9amidahاwhen coming up from uu.

• and for the &uHtadi to say د ح 2 0

2ا

0 Œ 0 ل

و 0

: < 0 P: 0ا 3 C لل 0 ا ‘Allahum!ma Rab!bana

a aal 9amd!"

• and for the &unfarid to say both is !unnat. 0Alamgiri, vol"B

$g"7@1

Law: !aying د ح 2 0

2 0 Œ 0ا

ل < 0 P: 0ا ‘Rab!bana aal 9amd! will also allow the

!unnat to be fulfilled but it is better to add the Fwaw Jin other words

‘Rab!bana a aal 9amd! K and to add : 3

C لل 0 ا ‘Allahum!ma! is even better.

$t is best to say both. 0?urr-e-Muhtar vol"B $g"DDE1" ?uoor said,

F9hen the $mam says ح 4 0د 0 ,

م 0ن2

4 3هللا ا

0 ‚4 0

1 say, د ح 2 0

2ا

0 Œ 0 ل

: < 0 P: 0ا 3 C لل 0 ا

for one whose

words correspond to the words of the )ngels, will have his past sins

forgiven. his ?adith has been reported by the !hayhaan from )bu

?urairah .



Vol.3 pg.211

211

Law: he &unfarid should say ح 4 0د 0 ,

م 0ن2

4 3هللا ا

0 ‚4 0 1 as he is coming up from

uu, and then say د ح 2 0 : < 0 P: 0ا و 0ل 0 Œ 0ا2 3 C لل 0 ا once he stands up straight fromuu. 0?urr-e-Muhtar vol"B $g"DDE1

• o say F)llahu )bar for !aBdah

• and when getting up from !aBdah

• and to say ‘ & 2ع 0 6ا

0 ‘ ‰ Y 0 > 0 Uح 0ا 2

] 3 1 at least thrice in !aBdah

•

and to eep the hands on the ground in !aBdah 0?urr-e-Muhtar vol"B $g"DDJ1

Law: 9hen going into !aBdah

• 7irst place the nees on the ground

•

then the hands• then the nose

• then the forehead

• and when coming up from !aBdah then do the opposite, i.e.

first the forehead, then the nose, then the hands, and then

the nees. 0Alamgiri vol"B $g"7@1

9hen asoolullah would go into !aBdah, he first placed his nees

down and then his hands, and when he rose from !aBdahI he would

first raise his hands and then his nees. eported by the )shaab us

!unan )l )rba and %aarimi from 9aail bin ?aBr .

Law: 7or males, it is !unnat in !aBdah, to eep the arms away from

the sides, to eep the stomach away from the thighs, and the wrists

should not be placed on the ground. ?owever, if one is in a !aff Jrows

for ;amaatK, then the arms will not be ept away from the sides.

09idaya vol"B $g"J@ Alamgiri vol"B $g"7@ ?urr-e-Muhtar vol"B $g"DDI1



Vol.3 pg.212

212

$t is mentioned in the ?adith that asoolullah said, F-e balanced

in your !aBdah, and do not spread out your wrists, lie a dog. his

?adith has been reported by the !hayhaan from )nas .

?uoor said, F9hen you perform !aBdah, then eep your palms on

the ground and raise your elbows. his ?adith is reported in &uslim

from -ara ibn )aib .

F9hen asoolullah used to perform !aBdah, he would eep both

his hands away from his sides, to the e4tent that if a baby goat

wanted to pass from under his hands, it would be able to pass. )bu

%awud has reported this ?adith on the authority of <mmul

&omineen &aymuna *M>Nا !O CPع .

$t has been narrated in another narration of -uhari and &uslimfrom )bdullah ibn &aali in -uhayna that he would eep his

hands so well spread out that the whiteness of his holy armpits could

be seen.

Law: ) female should gather herself when performing !aBdah Ji.e.

not spread out the bodyK. !he should Boin her arms to her sides, andher stomach close to her thighs, and her thighs to her shin and her

shin should be close to the ground. 0Alamgiri vol"B $g"7@1

Law: -oth nees should be ept on the ground at once, and due to

any valid e4cuse, if one is not able to place both on the ground at

once then one should first place the right nee and then the leftnee. 0Raddul Muhtar vol"B $g"DD>1

Law: here is no harm on placing a fabric Ji.e. clothK on the ground

to mae !aBdah. $f one made !aBdah on an end of the clothing one is



Vol.3 pg.213

213

wearing or on ones hand, without any valid e4cuse, then to do so is

&aruh. $f it is a stony ground, or if the ground is intensely hot or

severely cold, then to do so is not &aruh. $f there is dust there and

one made !aBdah on clothing, which one is wearing, in order to

protect ones turban from the dust Jor grimeK, then there is no harm

in doing soI and if one did this merely to avoid dust getting onto the

face, then to do so is &aruh. 0?urr-e-Muhtar vol"B $g"DDI1

Law: $f one placed an F)chan Jlong coatK etc. on the ground and

read Namaa on it, then the upper portion should be under the feet

and one should mae !aBdah on the lower portion Jits sirtK. 0?urr-e-

Muhtar vol"B $g"DDI1

Law: o eep one foot raised up during !aBdah is &aruh and

F&umnoo Jdisapproved and disallowedK. 0?urr-e-Muhtar vol"B $g"DDJ1

• o sit between both the !aBdahs, lie one sits in ashahud,

in other words, by eeping the left foot placed on the

ground and eeping the right foot upright

• and to place both hands on the thighs

•

for the fingers to be facing the direction of *ibla in !aBdah• and for the fingers of the hands to be together 0?urr-e-

Muhtar vol"B $g"DD>1

Law: 7or the stomachs of all ten toes of the feet to touch, the

ground in !aBdah is !unnat, and for the stomachs of three toes of

each foot to touch the ground in !aBdah is 9aaBib, and for all ten toface the direction of *ibla Jin !aBdahK is !unnat. 0<ataa Razviyah vol"B

$g">5>1



Vol.3 pg.21'

214

Law: 9hen completing both !aBdahs, then get up from the !aBdah

position for the ne4t aaat by using the tips of the feet, and by

placing the hands on the nees. ?owever, due to weaness or some

other illness etc. if one places the hands on the ground to get up,

then too there is no harm in this. 0?urr-e-Muhtar K Raddul Muhtar

vol"B $g"DE@1

Now, in the second aaat, do not recite hana and aoo. )fter

completing the !aBdahs of the second aaat,

• place the left foot on the ground

• and sit with both buttocs on it

• and to eep the right foot upright

• and to allow the toes of the right foot to face the *ibla

direction Jthis is for the malesK• females should sit with both the legs to the right side,

• sitting on the left buttoc

• to eep the right hand on the right thigh

• and to eep the left hand on the left thigh

• to eep the fingers in its natural form, neither spread out,

nor close together• the ends of the fingers should be close to the nees and

should not grasp the nees

• to gesture at the point of proclaiming the !hahaadat, by

closing, i.e. bringing together the little finger and the finger

ne4t to it, and to form a circular shape with the thumb and

middle finger, and to raise the =alima finger on the sayingthe word FGaa, and to place it down at Filla and then to

immediately straighten all the fingers.



Vol.3 pg.21(

215

$t has been mentioned in the ?adith that, F9hen Nabi would

mae %ua Ji.e. when he reached the =alima !hahaadat in ashahudK,

he would gesture with the finger, and he would not move his finger

around Ji.e. shae itK. )bu %awud and Nasai have reported this

?adith on the authority of )bdullah ibn Lubair هللا !Oا Nع CPما .< *Mا

$n addition, ?e once saw a person gesturing with two fingers. ?e

said, F&ae auheed> &ae auheed> Ji.e. gesture with only one

fingerK. his ?adith has been reported by irmii, Nasai and -aihaHi

from )bu ?urairah .

Law: 9hen getting up for the third aaat after *ada+e+<la, do not

do so by placing the hands on the ground, but get up by applying

pressure on the nees Jwith the handsK. ?owever, if there is some

valid e4cuse, then there is no harm in doing so. 0Hhuniya $g"D=B1

Law: $n the third and fourth aaats of a 7ard Namaa, it is F)fdal

Jmore virtuousK to read !urah 7aateha and to say F!ubhaan)llah is

also permissible, and for the duration of three tasbeehs, if one stood

silently, the Namaa will still be done but one should not remain

silent Ji.e. without reciting anythingK. 0?urr-e-Muhtar vol"B $g"DED1

Law: ne should sit in the second *ada Bust as one did in the first

*ada and one should recite the ashahud in this as well. 0?urr-e-

Muhtar vol"B $g"DEE1

•

)fter ashahud, to recite %urood !hareef in the second *adaand the most virtuous %urood is that which has already been

presented. 0?urr-e-Muhtar vol"B $g"DEE <ataa Razviyah vol"D

$g"5=1



Vol.3 pg.215

216

Law: $t is better to say the word F!ayyidina with the names of

?uoor and ?arat $brahim Jalaihis salaamK when reciting the

%urood !hareef. 0?urr-e-Muhtar K Raddul Muhtar vol"B $g"DE>1

Virtues of Reciting Durood Shareef

here are very many )hadith in regards to the virtues and

e4cellence of reciting %urood !hareef. 7or the sae of blessings,

some of them are being presented.

Hadith 1: $t is reported in &uslim from )bu ?urairah that

asoolullah said, F)lmighty )llah will send down %urood

JblessingsK ten times upon a person who sends %urood upon me

once.

Hadith 2: $t is reported in Nasai from )nas that asoolullah

said, Fne who sends %urood upon me once, )lmighty )llah will

send down ten %urood JblessingsK upon him, remove ten of his sins

and e4alt him by ten folds.

Hadith 3: $mam )hmed reports on the authority of )bdullah ibn)mr ع CPما Nا !Oهللا ا *M> that if a person sends %urood once upon the -eloved

asool , )lmighty )llah and the )ngels will send %urood

JblessingsK seventy times upon him.

Hadith 4: $t is in %urr+e+&uhtar on the narration of )sbahani,

from )nas that asoolullah said, F$f one sends %urood onceupon me and it is accepted, then Jby virtue of thisK )lmighty )llah

will erase eighty years of his sins.



Vol.3 pg.21/

217

Hadith 5: $t is reported in irmii from )bu &asud that

asoolullah said, Fhe closest to me on *iyaamat will be the one

who sent the most %urood upon me.

Hadith 6: $t is reported in Nasai and %aarimi from $bn &asud

that asoolullah said, Fhere are some special )ngels of )lmighty

)llah who Bourney through the earth and they pass the !alaams of

my <mmat to me.

Hadith 7: $t is reported in irmii from $bn &asud that

asoolullah said, F&ay his nose be rubbed in the dust1 who got the

month of amadaan and it passed before he could be forgiven, and

may his nose be rubbed in the dust, who got the company of both or

one of his parents in their old+age and they were not able to enter

him into ;annat2, and may his nose be rubbed in the dust, beforewhom my name is taen and he does not send %urood upon me.

Hadith 8: $t is reported in irmii from )li that asoolullah

said, F?e is a complete miser, before whom $ am remembered and he

does not send %urood upon me.

Hadith 9: $t is reported in Nasai and %aarimi that )bu alha

says that once ?uoor arrived, and there were signs of happiness

on the ?oly 7ace of ?uoor and he said, F;ibraeel Jalaihis

salaamK came to me and said, Pour ab says, are you not pleased that


1. he word Fmay his nose be rubbed in the dust is an e4pression in the )rabic language, which

denotes deprivation and degradation.

2. $n other words, deprived is he, who got to be in the presence of his parents in their old+age

but did not serve and obey them so as to enter ;annat by virtue of this.



Vol.3 pg.210

218

whosoever in your <mmat sends %urood upon you, $ will send ten

%urood upon him and whosoever in your <mmah sends !alaam upon

you, $ will send ten !alaam upon him.

Hadith 10: $t is reported in irmii that <bay bin =aab says, F$

said, Pa asool)llah , $ as a lot of %ua, so how much time should

$ allocate in this J%uaK for sending %urood upon ?uoor O, ?e

said, F)s you wish, $ said, Fa Huarter, ?e said, Fas you wish, but if

you increase it, it is more beneficial to you, so $ said, Fhalf, ?e

said, Fas you wish, but if you increase it, it is better and more

beneficial to you, so $ said, Ftwo thirds and ?e said, Fas you wish,

but if you increase it, it is of greater benefit to you so $ said, Fhen $

should set aside the entire Jtime in %uaK for %urood and ?e said,

F$f this is the case, then it will be sufficient for all your needs, and it

will allow your sins to be forgiven.

Hadith 11: $t is reported in )hmed from uwayfa that the

-eloved asool said, F&y intercession becomes 9aaBib on one

who recites %urood and says this:

4L 0 م د 0 82 0 ' 0 0ا4 D 2ي& 2

P4 0 = : 0 ¡ 3 ! 0د 0ا2 2 D 0 م2ا 324 y2ن 0 ا : 3

C :لل 0 ا

Hadith 12: $t is reported in irmii from )meer ul &omineen,

7arooH+e+)am that, F%ua is suspended between the sy and earth,

and does not ascend until %urood is sent upon Nabi .

Law: o recite %urood !hareef at least once in ones lifetime is 7ard,

and to recite %urood !hareef in every blessed gathering of Lir is

9aaBib JcompulsoryK, be this whether you tae the blessed Name

yourself, or if you hear it from someone else. $f in one &aBlis



Vol.3 pg.21

219

JgatheringK, one hears the blessed name a hundred times, one should

recite %urood !hareef on every occasion. $f one mentioned or heard

the -lessed Name Jof asoolullah K and did not recite the %urood

!hareef immediately, then he may recite it later Jbut he should try to

do so immediatelyK. 0?urr-e-Muhtar vol"B $g"DE51

Law: 9hen selling an item to a customer, it is impermissible to

recite %urood !hareef or say F!ubhaan)llah during this time, in

order to show beauty of the item to the buyer. !imilarly, it is

impermissible to recite %urood !hareef when seeing a big person, in

order to inform the people of his arrivalI so that they may get up in

his admiration and leave their places Jfor himK. 0?urr-e-Muhtar vol"B

$g"DEI1

Law: $t is &ustahab Jdesirable and recommendedK to recite %urood!hareef whenever possible, especially in the following instances:

• n a 7riday

• n the eve of a 7riday

• $n the morning

•

)t night• 9hen entering the &asBid J&osHueK

• 9hen leaving the &asBid

• 9hen maing Liyaarat of the auda+e+)thar Ji.e. !acred

Mrave of asoolullah K

• %uring the =hutbah at !affa &arwah

•

)fter replying to the )aan• )t the time of $Haamat Ji.e. before proclaiming itK

• $n the beginning and end of %ua, and in the middle

• )fter reciting %ua+e+*unoot

• )fter completion of FGabai in ?aBB



Vol.3 pg.22#

220

• )fter a gathering and when departing

• 9hen maing 9udu

•

9hen not able to remember something

• 9hen lecturing

• 9hen eaching

• 9hen !tudying, especially before and after reading ?adith

!hareef

• 9hen writing a $slamic Huery

•

9hen writing 7atawa J$slamic %ecreesK

• 9hen writing J$slamicK boos etc.

• %uring Niah

• "ngagement

• )nd when doing some important thing

9henever you write the !acred Name, always write %urood !hareefwith it, as some <lama have mentioned that it is 9aaBib to write

%urood !hareef at this time. D%urr+e+&uhtar addul &uhtar vol"B

$g"DEI1

Law: Nowadays, many people write ع

!ل

to do so is

impermissible and strictly forbidden J?araamK. !imilarly, they write

instead of Pع & Nا !O هللا ا *M> and & Nا !O هللا ا Lمح> this too should not be

done. J!ome peopleK whose names are &uhammad, )hmed ?assan

or ?ussain etc. write or above their names. his too is

disallowed Ji.e. disapprovedK, because in such cases it is the said

person whose name is intended, so what is meant by writing these

Jsymbols by which they intend %uroodK on these names. 02ahtai11

Law: 9ith the e4ception of in the *ada+e+)ahira, %urood !hareef

is not recited anywhere else during a 7ard Namaa. ?owever, it is

&asnun to recite %urood !hareef even in the *ada+e+<la of a Nafil



Vol.3 pg.221

221

Namaa.2 0?urr-e-Muhtar vol"B $g" DEI1" $t is !unnat to read %ua after

the %urood. 0?urr-e-Muhtar vol"B $g" D>@1

Law: J$t is !unnatK to recite the %ua in the )rabic Ganguage. o

recite it in non+)rabic language is &aruh. 0?urr-e-Muhtar vol"B $g"

D>@1

Law: J$t is !unnatK to as %ua for your parents and teachers, if they

are &uslims, and to as %ua for all the -elieving men and women. %o

not only as %ua specifically for yourself. 0?urr-e-Muhtar K Raddul

Muhtar vol"B $g" D>@ Alamgiri vol"B $g"7B1

Law: $t is ?araam to as %ua+e+&aghfirat J%ua for pardonK for your

teachers and parents, if they are unbelievers and have already died.

!ome 7uHaha J;uristsK have even written that to as for &aghfiratJonce they are deadK amounts to Fufr. ?owever, if they are still

alive, then you may mae %ua for their ?idaayat JMuidanceK and for

them to receive %ivine help Jto accept the ruthK. 0?urr-e-Muhtar K

Raddul Muhtar vol"B $g"D>B1


1. hat which is being e4plained is in regards to those who instead of writing !all )llahu alaihi

wasallam in full, merely write s.a.w or s, and instead of adi )llahu anhu they write r.a. or r.a.h

etc. o abbreviate the %urood !hareef is impermissible and ?araam, and to abbreviate adi

)llahu anhu etc. is disapproved. 9e should pay particular attention to this. $t has been noticed

in boos etc. that people merely use abbreviations. $t must be noted that %urood !hareef is not

something that can be abbreviated.

2. $n other words, with the e4ception of the !unnats before the Luhr and ;ummah. Daddul

&uhtar vol.1 pg.'('E



Vol.3 pg.222

222

Law: o mae %ua for &uhaalaat+e+)adiya and &uhaalaat+e+

!hariah is ?araam. 0?urr-e-Muhtar Muhtar, vol"D $g"D>@1

Law: 9hen maing %ua, one should use those %uas which have been

mentioned in the *uran and ?adith, but the %uas which are

mentioned in the *uran should not be read at this Buncture with the

Niyyat JintentionK of recitation of *uran, as to do so is

impermissible, and with the e4ception of in F*iyaam Jduring

NamaaK, we are not advised to recite *uran at any other instance in

Namaa.1 0Raddul Muhtar vol"B $g"D>B1

Law: $n Namaa, such %uas are impermissible, which have words

that people use for one another, such as * 4 ƒ 2 @ 7 0 ¢ : 3 C :لل 0 ا.

Law: $t is advisable in Namaa, to recite the %ua which you now

well Ji.e. you have memorisedK, and outside of Namaa, it is best to

mae that %ua which you have not memorisedI in other words, that

which is present in the heart. 0Raddul Muhtar vol"B $g"D>=1

Law: $t is &ustahab Jdesirable and recommendedK at the end of the

Namaa, after all the recitations, to recite the following %ua:

5n 0 ع3د 2# 0 ] : D 0 O 0 و ا 0 P:< 0ب 2* 4 v: '4>3J لو& 4و 4 " 0ن2 :

" 0 24 D 3الص 2* 4 ƒ2! 0ل ا@ 2 7= 0 >…

ح4س 0ا=3 3 82ا2 3 D 0 F 0 82 0 ' 0 2 4 P4 "2 3 2ل

د :“ 0و 4 0

4و 0ا

2‘ 4 Nو 4 0 2 4e2 fا ا 0 P: …< 0ب

0

Alamgiri vol"B $g"7B1" J$t is !unnatK for all the F$ntiHalaat Jmovementfrom one act to the ne4tK of the &uHtadi, to be with that of the


1. $f one forgetfully read it, then it is necessary to perform !aBdah+e+!ahw



Vol.3 pg.223

223

$mam. J$t is !unnatK to say 3 8 0 9 :س 2ا 0ل 3 {2 0

و 0ع 0ل

3L 0 م2ح 0 >4اهللا

first to the right and then to the left. 0?urr-e-Muhtar vol"B $g"D>D1

Law: 9hen turning the face to the right to mae the !alaam, turn

the face enough so that the right chee can be seen, and when

maing !alaam to the left, turn enough so that the left chee can be

seen. 0Alamgiri vol"B $g"7B1

Law: $t is &aruh to say 3 3 {2 0 ع 0ل

8 0 9 :س ال ‘Alaium-us-salaam! . !imilarly, و 0

3 g ا

a ب 0ر

should also not be added at the end. 0?urr-e-Muhtar vol"B $g"D>D1

Law: $t is !unnat for the $mam to proclaim both !alaams in a loud

voice, but the second !alaam should be not as loud as the first. 0?urr-

e-Muhtar vol"B $g"D>D1

Law: $f one made salaam to the left first Jin errorK, then if he has not

said anything else Ji.e. spoen anythingK as yet, then he should

immediately turn !alaam to the right and then turn !alaam to the

left again. $n this case, there will be no need to repeat Jthe NamaaK.

$f in the first !alaam, he does not turn the face in any direction, then

in the second, he should turn the face towards the left.

$f one forgets to turn !alaam to the left, then until such time that his

bac does not face the *ibla, and he has not spoen to anyone as yet,

he may proclaim the salaam. 0?urr-e-Muhtar vol"B $g"D>D Alamgiri vol"B

$g">= Raddul Muhtar vol"B $g"D>D1

Law: 9hen the $mam turns !alaam, then the &uHtadi, who has not

missed any aaat, should also turn !alaam. ?owever, if he has not

completed reciting the ashahud yet and the $mam turned !alaam,



Vol.3 pg.22'

224

then he should not follow the $mam in !alaam, but it is 9aaBib for

him to complete the ashahud J)ttahiyaatK and then turn the

!alaam. 0?urr-e-Muhtar vol"B $g"D>=1

Law: he &uHtadi has not come out of Namaa merely by the $mam

turning !alaam, but he will only be regarded out of Namaa after he

Jthe &uHtadiK himself turns !alaam as wellI to the e4tent that if after

the !alaam of the $mam and before his !alaam he laughed loudly, his

9udu has been nullified. 0?urr-e-Muhtar vol"B $g"D>D1

Law: $t is not permissible for the &uHtadi to turn !alaam before the

$mam, e4cept out of necessity, for e4ampleI he fears F?adath

occurring Ji.e. he fears he will pass some impurityK, or if he fears that

the sun will rise, or if he fears that the time for ;ummah or "idain

Jboth "id prayersK will e4pire. 0Raddul Muhtar vol"B $g"D>D1

Law: he moment the $mam says the word F!alaam for the first

timeI he has come out of Namaa, even if he has not yet said

F)laium. $f someone Boins the ;amaat at this time, his Boining Jand

following the $mamK is not valid. ?owever, if the $mam made !aBdah+

e+!ahw after turning !alaam, then that person will who Boined Jafterthat firstK !alaam, will be regarded as having Boined the ;amaat.

0Raddul Muhtar vol"B $g"D>=1

Law: $n turning !alaam to the right, the $mam should mae Niyyat

Jin addressingK those &uHtadis who are on the right, and in !alaam

to the left, he should do so for those who are on the left, but heshould not mae Niyyat for females even if they are part of the

;amaat.



Vol.3 pg.22(

225

)lso, in both !alaams, he should mae Niyyat for F=iraaman

=aatibeen1 and those )ngels, whom )llah has appointed for Jour

protectionK, and we should not stipulate any figure in this regard.

0?urr-e-Muhtar vol"B $g"D>E1

Law: 9hen maing !alaam, then in !alaam to all sides Ji.e. left and

rightK, the &uHtadis too should mae Niyyat of the &uHtadis on that

particular side and they should mae Niyyat for those )ngels as well.

hey should mae Niyyat Jof !alaamK for the $mam as well, for the

side where the $mam is, and if the $mam is in front of him, then in

both !alaams he should have Niyyat of J!alaamK to the $mam as well.

) &unfarid should only mae Niyyat of J!alaam forK those )ngels.

0?urr-e-Muhtar vol"B $g"D>51

Law: )fter !alaam, it is !unnat for the $mam to change his directionto the right or the left2 Ji.e. sit facing the right or the leftK, and it is

F)fdal to sit facing towards the right. he $mam may also sit facing

the &uHtadis, on condition that there is no &uHtadi in Namaa, in

front of him Ji.e. facing himK, even if he may be reading Namaa in

one of the !affs at the bac. 0Raddul Muhtar vol"B $g"D>I ith ref to

9uliya and ahirah1

Law: $f the &unfarid maes %ua e4actly where he is, without

turning to the left or right, then for him, this too is permissible.

0Alamgiri, vol"B $g"7=1


1. =iraaman =aatibeen are the two )ngels appointed by )lmighty )llah to record our good and

bad deeds and are also nown as the !houlder )ngels. he one on the right records the good

deeds and the one on the left records the bad deeds of a person.



Vol.3 pg.225

226

Law: )fter Luhr, &aghrib and "sha, one should recite shorter %uas,

and then continue with the !unnats. ne should not be engrossed in

very lengthy %uas Jafter the 7ard of the above mentioned !alaahsK.

0Alamgiri, vol"B $g"7=1

2. Not to change direction and to remain seated facing the direction

of *ibla is &aruh. D7atawa aviyah vol.3 pg./'E

Law: )fter the 7aBr and )sr !alaahs, one has the choice of reciting

Lir and %ua for as long as one pleases. ?owever, if the &uHtadi is

following the $mam in %ua, the $mam should not lengthen the %ua to

such a degree, whereby the &uHtadi becomes restless. 0<ataa

Razviyah1

Law: %o not read your !unnats at the same spot, but read them bymoving away to the right, left, front or bacI or read them after

going home. 0Alamgiri vol"B $g"7= ?urr-e-Muhtar vol"B $g"D>51

Law: ne should not mae conversation after the 7ard of those

Namaa, wherein the 7ard is followed by !unnats, even though Jby

doing soK the !unnats will still be valid, but the reward will belessened in doing so. $t is also &aruh to delay the !unnats.

!imilarly, very lengthy 9aifas etc. are not permitted Ji.e. not

advised between 7ard and !unnatsK. 0Hhuniya $g"DDB Raddul Muhtar

vol"B $g"D>51

Law: $t is F)fdal Jbetter and more virtuousK to remain seated in thesame place after the 7aBr !alaah, until the sun has risen properly.

0Alamgiri vol"B $g"7=1



Vol.3 pg.22/

227

Mustahab Actions in Namaaz

•

9hilst in the *iyaam position, to loo at the area of !aBdah

• $n uu, to loo at the top of the foot

• $n !aBdah to loo towards the nose

• $n *ada, to loo towards the lap

• $n the first !alaam, to loo towards the right shoulder

• $n the second !alaam, to loo towards the left shoulder

•

o eep the mouth closed when feeling the need to yawnand if it cannot be stopped, then to compress the lips under

the teethI even if this does not curb the yawning, then if one

is in the *iyaam position, he should cover the mouth with

the rear of the right hand, and if in any other position

Je4cept *iyaamK, one should do so with the rear of the left

hand, otherwise one may use the sleeves to cover the mouthin both situations J*iyaam or non+*iyaamK. o cover the

mouth with a cloth or with the hand without a valid reason

is &aruh. ne of the best methods to stop the yawning is to

thin in the heart that that )mbia Jalaihimus salaamK never

yawned.

•

7or men, to eep the hands out of the clothes at the time ofabeer+e+ahreema Jsuch as when covered in a sheet etc.K

• 7or females, it is better to eep the hands inside Jthe -urHah

etc.K.

• o try to avoid coughing to the best of ones ability

• 7or the $mam and the &uHtadis to all stand up when the

&uabbir Jone calling the abeer6$HaamatK proclaims the :‘0 r ‘ 0 0 عq 0 9 0 E 2ا ‘9ay!ya alal <alaah!

• he Namaa can be commenced once the &uabbir

J&uaibK says 3ل&وة :الص

4u 0 " 0 sا 0د2

s but it is better to commence

Namaa only once the $Haamat has ended



Vol.3 pg.220

228

• 7or there to be four fingers space between both feet, during

*iyaam

•

7or the &uHtadi to commence Jthe NamaaK with the $mam

• 7or the !aBdah to be made on the ground, without anything

in+between

Zikr and Dua after Namaaz

hose lengthy F)aar which have been mentioned in the )hadith,should be recited after the !unnats of Luhr, &aghrib and "sha.

-efore the !unnat, one should rather recite a short %ua, otherwise

the reward of the !unnats become less. Daddul &uhtar vol.1 pg.3(5E

Note of Caution: ne should not increase or decrease the

number of times that a particular %ua which has been mentioned inthe ?adith. $t should be read the number of times as prescribed in

the ?adith, because the e4cellence that is held in these particular

prayers is in reciting it for the number of times prescribed. he

e4ample of increasing or decreasing the number of times it needs to

be read, is lie the e4ample of a particular loc that needs to be

opened with a specific ey. Now, if one increases or decreases theteeth on the ey, it will not be able to open that particular loc.

?owever, if one has a doubt as to how many he has read, then in

such a case, one may increase the recitation, and this is not regarded

as reading more than what has been prescribed, Jit is simply a

precautionary measureK so as to reach completion. Daddul &uhtar

vol.1 pg.3(5E

)fter every Namaa, one should mae $stighfar thrice, followed by

recitation of )yat ul =ursi and the three *uls, once each. ne should





Vol.3 pg.23#

230

Hadith 1: $t is reported in )bu %awud from )nas that ?uoor

said, Fo mae Lir Jbe engrossed in the remembranceK of )llah

from after 7aBr until sunrise, and from after )sr until sunset is more

virtuous than freeing four slaves each from -ani $sraeel.

Hadith 2: $t is reported in irmii from )nas that ?uoor

said, Fif one engrosses oneself in Lir until sunrise, after performing

your 7aBr Namaa with ;amaat and then after the sun has risen

completely, if one perform 2 aaats Namaa, it is as if one has

performed full ?aBB and <mrah.

Hadith 3: $t is reported by !hayhaan etc. from &ughira ibn

!huba that ?uoor+e+)Hdas used to recite this %ua after every

7ard Namaa:

د 0 , و 0ح2 هللا3 م 0ا4 0 6Fل& :64 0 ا

4 0 ¦ 4 V 2 ! م 0ا ا 0ع 0 u2 0 V2و 6 0 0 " 3

4 0 ‚4 0 " 0 6ا : 3 C لل 0 ا S2 '4د 0

s ˆ 5* 0 £ 7#3 a ‘ & 0 ع 0 و2 K 0 و 2 0 ' 0 Œ2ل 4 0 ¤ 0 6

Q د 0 -2" 0 Œ2 P4ا 7

م- 0د 0 Jاا2 3‚ 0 E 2 P 0 ' 0 6 0 و 0 u2 0 $ 0 sا 0 م

0 uو . 0 > 0 6 0د: 4 2 ! 0 P 0 "

Hadith 4: $t is reported in &uslim from )bdullah ibn Lubair Nا !Oهللا < *Mا

that ?uoor said, F)fter turning !alaam, read the following inع CPما

a loud voice:

د 0 , هللا 3و 0ح2 هللا4 0 6F4ل& :64 0 ا 4 :64 0اة : 3 s 0 6 0 و 0 X 0 sد 0 6 S2 '4ح 2 0 ˆ 5* 0 £ 7#3 a ‘ & 0 ع 0 و3K 0 و 3د ح 2 0

2 3 0ا 3Œ2و 0ل

3 0ا2م3ل 2 0ل' 0 Œ2ل 4 0 ¤ 0 6

4 0 6ل& ن3 س2 ح3 0ا 35ا2

P : cلا 3 0 3#و 0ل 2 $ 0 E 2ا 3 0

3Lو 0ل 0 م

2 !4 Pلا 3 0

[ 3د: '4 :64 3ا, 3ل2

! 0 d 0 6 0 و هللا3 4 0 6 0 3 0ل& :64 0 ا 0 2 ل 44 2 • هللا3 " 3 :64ا

0 U 2 3 4e& { , 0ا( 2 4 0 ; 2 0 ' 2ن 0و 0ل 7

الد

Hadith 5: $t is in !ahih -uhari and &uslim that the destitute

amongst the &uhaBireen JemigrantsK presented themselves before



Vol.3 pg.231

231

asoolullah and said, Fhe wealthy have attained great status and

everlasting bounties. ?e said, F9hat is the reason Jfor thisK, so

they said, F;ust lie we read Namaa, they too read NamaaI we eep

fast and they too eep fastI they are able to give !adHa JcharityK and

we are not able to do so, and they free slaves whereas we are not

able to do so. ?uoor said, F!hould $ not teach you something by

which you may catch up to those who have surpassed you, and by

which you may be ahead of those who come after, so that none may

be more e4alted than you, e4cept for those who do as you will do.

he people said, FPes Pa asool)llah , ?e said, Fsay 4اهللا

0 Uح 0ا 2 ] 3 1

‘ubhaan!Allah! Š د3 ح 3 0

ا 2 0 ‘Alhamdulillah! and 2 H 0 h 2 \ 0 i 3 ! ‘Allahu Abarا 0هللا 33 times

after every NamaaI )bu !aleh says, Fhe destitute amongst the

&uhaBireen again came to asoolullah and said, F9hatever we

have done, our wealthy brothers heard about it and did it as well, ?e

said, F$t is the Mrace of )llah. ?e bestows it upon whomsoever ?e

9ills.

Hadith 6: $t is reported in &uslim from =aab bin <Brah that

asoolullah said, Fhere are certain F)aar which are to be

recited after Namaa and the one who recites it will not find his

needs go unanswered. his is to be recited after every 7ard Namaa:

4هللا ا

0 Uح 0ا 2 ] 3 1 ‘ubhaan!Allah! 33 times Š د3 ح 3 0

ا 2 0 ‘Alhamdulillah! 33 times, and

2 H 0 h 2 \ 0 i 3. ‘Allahu Abar! 3' timesا 0هللا

Hadith 7: $t is reported in &uslim !hareef from )bu ?urairah

that asoolullah said, Fne who recites JthisK after every Namaa4هللا ا

0 Uح 0ا 2 ] 3 1 ‘ubhaan!Allah! 33 times Š د3 ح 3 0

ا 2 0 ‘Alhamdulillah! 33 times, and

32 H 0 hا 0هللا 2 \ 0 i ‘Allahu Abar! 33 times, it adds up to ninety+nine and by

proclaiming one declaration, it maes it a hundred:



Vol.3 pg.232

232

د 0 , هللا 3و 0ح2 0د 0 6F S2 '4ا 0ل& :64 0 ا

s ˆ 5* 0 £ 7#3 a ‘ & 0 ع 0 و3K 0 و 3د ح 2 0

2 3 0ا 3Œ2و 0ل

3ل 2 3 0ا 2 0ل' 0 Œ2ل 4 0 ¤ 0 6

and Jby reciting theseK, all his shortcomings JsinsK will be forgiven

even if they be eHual to the foam on the sea.

Hadith 8: $t is reported by -aihaHi in !habul $maan that ?arat

)li says, F$ heard asoolullah declare on this very &imbar

JpulpitK that one who recites the )yat ul =ursi after every Namaa,nothing can hinder him from entering ;annat e4cept death. $n other

words, he will enter ;annat, the moment he passes away and if one

reads it when going to sleep, )lmighty )llah will protect such a

persons home and the inhabitants of the homes around him from

shaitaan and thieves.

Hadith 9: $mam )hmed reports from )bdur ahmaan bin Mhanam

and irmii reports from )bu Larr هللا !Oا Nع CPما , *M> that asoolullah saidا

Fne who read this ten times after 7aBr without changing places or

folding the legs Ji.e. he remains in same position as he completed

NamaaK.

د 0 , هللا 3و 0ح2 ' 3ح 2* 4 ¥ 2و 4 0 6F3u243 ' 0ل& :64 0 ا 3 H 2 0 •2د4 3ي 0د 4,4ا ح 2 0

2 3 0ا 3Œ2و 0ل

3ل 2 3 0ا 2 0ل' 0 Œ2ل 4 0 ¤ 0 6

S2 '4د 0 s ˆ 5* 0 £ 7#3 a ‘ & 0 ع 0 و2

K 0 و

hen in lieu of each, ten good deeds will be written for him, and ten

of his sins will be wiped out, and his status will be elevated by ten

folds, and this %ua will serve as a protection for him from every evil

and from shaitaan the accursed. $t is not ?alaal for any sin that it

should reach him, with the e4ception of Fshir. ?e who Jdoes thisK is

best in deeds compared to others e4cept for him who says something

more virtuous then he will surpass him.



Vol.3 pg.233

233

$n another Narration, it has been mentioned in regards to 7aBr and

)sr, and in view of the &adhab of the ?anafis, this is more

appropriate.

Hadith 10: $t is reported in )hmed, )bu %awud and Nasai from

&ua bin ;abl whereby he says that ?uoor held my hand and

said, F &ua, $ love you dearly so $ said, FPa asool)llah , $ too

love you dearly. ?e said, Fdo not abstain from saying after every

Namaa: 0 >7*ƒ4 0 ا 7= 0 Œ4 g 0 دا 0 ]4 4 س2 0 و 0ح3 42( 3 R 0 و 0 42;4J &‘ 0 ع .’

Hadith 11: $t is reported in irmii from )meer ul &omineen

<mar ibn =hattab that ?uoor sent a regiment towards naBd.

hey returned swiftly and brought bac plenty spoils Jof warK. )

person said, F$ have not seen any battalion that has done so well and

that returned so Huicly, bringing bac so many spoils. n hearing

this, ?uoor said, F!hould $ not inform you regarding that nation

which is more superior to them in bringing bac spoils and in

returning even fasterO hey are those who presented themselves for

7aBr Namaa and then remained seated engrossed in the Lir

JremembranceK of )llah, until such time that the sun rises

completely. hey are the ones who return more rapidly and the oneswith greater rewards.



Vol.3 pg.23'

234



Vol.3 pg.23(

235

Chapter 5

Recitation Of TheHoly Qur’an

∗ Qur’an & Ahadith 236

∗ Laws of Jurisprudence 238

∗

Laws of Qira’at outside Namaaz 249

∗

Errors In Qira’at 254



Vol.3 pg.235

236

)llah )lmighty says

(# ρ'5t ø% $$ s ù$ t Βu œ K u , s ?z # ÏΒÈβ#u 5ö -) ø9 $# 4 z Î= t ;

‘o, read of the Qur!an hatever you are able to!

)llah )lmighty says

#s Œ Î) u ρ T8 è%ãβ#u 5ö -) ø9 $#(# θ ãè Ï! t G ó, $$ s ùN çH s 9(# θ ç" ÅÁ Ρr &u ρö ä 3 K= y è s 9t βθ çΗ x J ö è ?

‘And #hen the Qur!an is re&ited, isten to it attentively, and remain silent,

so that you may be blessed ith Mer&y!

Hadith 1-3:

$mam -uhari and &uslim reported from <badah bin

!aamit that asoolullah said, Fhe one who did not recite

!urah 7aateha has not read his Namaa. $n other words, he has not

read Namaa+e+=aamil. ?ence, in another narration it is reported in

!ahih &uslim from )bu ?urairah that it was mentioned, ‡دا

I §% in

other words that Namaa is in vain. $t must be noted that this lawapplies to the $mam and the one who is performing his Namaa

alone. here is no recitation for a &uHtadi JfollowerK, but the *iraat

Ji.e. recitationK of the $mam is his Jthe &uHtadisK recitation.

Deported by $mam &uhammad, irmii and ?aaim from ;aabir

and similar to this $mam )hmed has reported it in his &usnad, and

$mam )l ?alabi has mentioned it to be !ahih on the stipulation of

the !hayhain Ji.e. -uhari and &uslimK.

Hadith 4-6: ?arat )bdullah ibn )mr, ?arat Laid ibn haabit and

?arat ;aabir ibn )bdullah هللا !Oا Nع CPما *M> were Huestioned Jin this regardKا



Vol.3 pg.23/

237

and all of these blessed personalities said, F%o not recite *iraat in

any Namaa when following the $mam. Decorded by $mam )bu

;afar )t ahaawi in &aani al )tharE

Hadith 7: $mam &uhammad reported in &uatta that )bdullah

ibn &asud was Huestioned in regards to *iraat behind the $mam.

?e said, Femain silent, for it is a sill in Namaa, and the *iraat

JrecitationK of the $mam is sufficient for you.

Hadith 8: !aad ibn )bi 9aHHas says, F$ would favour to put

embers Jburning coalK into the mouth of a person who maes *iraat

whilst following the $mam.1

Hadith 9: )meer ul &omineen 7arooH+e+)am says, F$ wish

there was a stone in the mouth of that person who maes *iraatwhilst behind the $mam.2

Hadith 10: $t is reported from ?arat )li that he said,

Fwhosoever recited Jmade *iraatK behind the $mam, he has acted

contrary to 7itrat Jthe inherent wayK.


1

$n other words, he is clarifying how dislied it is to recite whilst following the $mam.

2

?ere as well, ?arat <mar is trying to show that if that ept a man from reciting behind

the $mam then it was better he had stones or a roc in his mouth rather than reciting.



Vol.3 pg.230

238


9e already now from before that in *iraat the voice should be

audible enough that one is able to hear himself, if there is nothing

that is causing a hindrance to him hearing, such as noise or if he is

hard of hearing etc. $f in *iraat ones voice is not as audible Jas we

have Bust e4plained, i.e. where at least one can hear ones own voiceK,

then the Namaa will not be done. !imilarly, in all such affairs where

speech is involved, this amount of audibility in the voice isnecessaryI such as when proclaiming the F-ismillah at the time of

Libah Jslaughtering and animalKI when giving alaaH JverballyKI in

$taaH Jwhen freeing a slaveK, and in $stithna Jwhen one proclaims his

faithKI when reciting )yat+e+!aBdah, causing !aBdah+e+ilaawat to

become 9aaBib JcompulsoryK. 0Alamgiri vol"B $g"5> ?urr-e-Muhtar

Vol"B $g"D>J1

Law: ;ahr Jto recite audibly, i.e. aloudK is 9aaBib upon the $mam

during the first two aaats of 7aBr, &aghrib and "sha and in all the

aaats of ;ummah, JK "id rayers, araweeh and the 9itr of

amadaan. $t is 9aaBib to recite softly, in the 3rd aaat of &aghrib,

the 3rd

and 'th

aaats of "sha and in all the aaats of Luhr and )sr.0?urr-e-Muhtar Vol"B $g"D>I1

Law: ;ahr Jto read audibly, i.e. aloud in this caseK means that the

recitation Jof the $mamK should be audible enough for the others, i.e.

those in the first !aff JrowK should be able to hear it. his is the

minimum reHuirement, and there is no ruling stipulating thema4imum reHuirement. o read softly, means that Jthe $mamK

should at least be able to hear himself. 0Heneral boos of uris$ruden&e1



Vol.3 pg.23

239

Law: o recite in this manner whereby only one or two people who

are close to him are able to hear will not be regarded as F;ahr but

this will be regarded as reciting softly. 0?urr-e-Muhtar Vol"B $g"D>J1

Law: o recite so loudly which is more than the need and whereby

it causes discomfort to one self and to the others as well is &aruh.

0Raddul Muhtar Vol"B $g"D>71

Law: $f one was reciting softly and someone Boined him, and then

recites what is remaining in F;ahr and there is no need to repeat that

which, has already been read. 0Raddul Muhtar vol"B $g"D>71

Law: $f one recited one long )yat in a manner whereby he recited

part of that long verse such as F)yat ul =ursi or F)yat e &adayinah

in one aaat and another part in the ne4t aaat, then this isregarded as being permissible, on condition that the amount that he

read in each aaat is eHual to 3 )yats. 0Alamgiri vol"B $g"7D1

Law: $t is 9aaBib to recite the Nafils during the daytime silently. )s

for the Nafils of the night, then in this regard, one has the choice Jof

either read aloud or softlyK when one reads it alone. $f one reads theNafils at night in ;amaat, then it is 9aaBib to apply F;ahr Ji.e. read

aloudK. 0Raddul Muhtar vol"B $g"D>I1

Gaws: 9hen reading those Namaa which reHuire ;ahr, the &unfarid

Jone reading aloneK, has the option Jof loud or softK, but it is more

virtuous J)fdalK to read it aloud if he is performing F)da Ji.e. theNamaa in its appointed timeK. ?owever, if he is performing *aa

Je4pired NamaaK, then it is 9aaBib to perform it softly. 0?urr-e-

Muhtar vol"B $g"D>I1



Vol.3 pg.2'#

240

Law: $f the *aa of a ;ahri Namaa is being made, even during the

day Jin ;amaatK, it is 9aaBib upon the $mam to apply ;ahr Ji.e. read it

aloudK, and in the *aa of !irri J!oftly read NamaaK, it is 9aaBib to

read it softly, even if it is being performed at night. 0Alamgiri vol"B

$g"BBD ?urr-e-Muhtar vol"B $g"D>I1

Law: $f in a ' aaat 7ard Namaa, one forgot to recite the !urah in

the first 2 aaats then he should recite it in the ne4t two aaats.

o do so is 9aaBib. $f he forgot to recite the !urah in the !econd

aaat only then he should recite it in either the third or the fourth

aaat. $f he forgot to recite the !urahs in the first and second

aaat of &aghrib, he should recite !urah in the third aaat, and

he will lose the *iraat of one aaat. $n all these cases, the !urah

must be read with !urah 7aateha. $f it is a ;ahri Namaa, the !urah

7aateha and !urah must be aloudI otherwise, it must be recitedsoftly, and in all of the above mentioned cases one must perform the

!aBdah+e+!ahw, and if one intentionally omits it Jthe !urahK, then

one must repeat the Namaa. 0?urr-e-Muhtar K Raddul Muhtar vol"B

$g"D>J1

Law: $f one forgot to Boin a !urah Jafter !urah 7aatehaK andremembered only in uu. hen one should stand up and Boin the

!urah, and thereafter mae uu again. ne should perform !aBdah+

e+!ahw at the end. $f one does not mae the uu again, the Namaa

will be invalid. 0?urr-e-Muhtar vol"B $g"D5@1

Law: $f one forgot to recite the !urah 7aateha in the initial aaatsof a 7ard Namaa, then there is no *aa of this in the following

aaats. $f one remembers this before uu, then he may ead it

and then recite the !urah. $f one is in uu, he should come bac

towards *iyaam and he should recite the 7aateha and the !urah, and



Vol.3 pg.2'1

241

thereafter JagainK go into uu. $f one does not mae uu again, the

Namaa will be invalid. 0?urr-e-Muhtar K Raddul Muhtar vol"B $g"D5@1

Law: $t is 7ard+e+)in upon every &uslim who is &uallaf

Jresponsible and accountableK to mae ?if of Ji.e. memoriseK at least

one )yat Jverse of the *uranK. he ?if of the entire Mlorious *uran

is 7ard+e+=ifaayah. o memorise !urah 7aateha, and one other short

!urah or 3 other short verses eHuivalent to it, or one long )yat is

9aaBib+e+)in. 0?urr-e-Muhtar vol"B $g"D5B1

Law: )s per necessity, it is 7ard )in to now the Gaws of 7iHh, and to

learn more than what is necessary upon you is greater than

memorising the entire *uran. 0Raddul Muhtar vol"B $g"D5B1

Law: $f one is comfortable and safe during a Bourney then it is!unnat in 7aBr and Luhr to recite !urah -urooB or !urahs eHuivalent

to it and in )sr and "sha !urahs that are shorter than this should be

recited, in &aghrib one should recite the short !urahs of *isaar+e+

&ufassal. $f one is in a haste Ji.e. time is lessK then in every Namaa

one may read whichever !urahs one wishes. 0Alamgiri vol"B $g"7=1

Law: $n the condition of $tirar, such as when time is about to e4pire

or if there is a fear of enemies, then one should read J!urahsK based

on ones situation, be it on Bourney or when resident. his is to the

e4tent that if one is not able to mae allowance for the 9aaBibs then

he is even e4cused in this regard. 7or e4ample, if the time left for

7aBr is so little that he can only pray one )yat in each aaat, thenhe should do Bust this. 0?urr-e-Muhtar K Raddul Muhtar vol"B $g"D5=1"

?owever, after the sun has risen fully, he should repeat this Namaa.



Vol.3 pg.2'2

242

Law: $f one fears that he will lose the ;amaat of 7aBr, then he should

merely fulfil upto the 9aaBibaat in the !unnat of 7aBr. ?e should

leave out the hana and the aoo and he should recite asbeehs

once each in uu and !uBood. 0Raddul Muhtar vol"B $g"D5=1

Law: 9hen one is a resident Jnot &usafirK and the time is not less

then it is !unnat to recite the !urahs, which are iwaal &ufassal in

7aBr and Luhr, and in )sr and "sha, he should recite )wsat &ufassal,

and in &aghrib one should read *isaar &ufassal. he ruling with

regards to the $mam and &unfarid is the same in all these cases.

0?urr-e-Muhtar vol"B $g"D5D1

Important Note: he !urahs from ?uBrat to the end of the

*uran are nown as &ufassal. &ufassal is classified into 3

categories, namely J1K iwaal+e+&ufassalI J2K )wsat &ufassal and J3K*isaar &ufassal

iwaal+e+&ufassal 7aBr Luhr

)wsat &ufassal )sr "sha

*isaar &ufassal &aghrib

0?urr-e-Muhtar vol"B $g"D5D1

Law: $f )sr Namaa is read as )da JpromptK in the &aruh time, it is

still hawaab to fulfil the &asnun *iraat J%esired !unnah *iraatK,

on condition that the time remaining is not too little. 0Alamgiri vol"B

$g"7=1

Law: $n 9itr, Nabi =areem recited &‘2ع 0 6ا

0 Œ7 0 > 0 2

1ا

4̃ 7 ] 0 1 J!urah )laK in

the first aaat. $n the second aaat he recited 0 U 2 3 4e 0 { 2 )ا

' &اا 0 C Q ' 0ا 2#3 s

J!urah =aafirunK. $n the third aaat he recited Sد 0 ح 0 ا هللا3 3Kو 0ا 2#3 s J!urah



Vol.3 pg.2'3

243

$hlasK. !o sometimes, you should also read these to acHuire

blessings. 0Alamgiri vol"B $g"7D1

!ometimes instead of !urah )la in the first aaat, ?e would

recite .4 J!urah *adrKن:ا ا 0ن 0 P2 0 y2ا

Law: %o not overly e4ceed the *iraat+e+&asnuna if it causes

discomfort to the &uHtadis. $f it does not cause discomfort to them,

then there is no harm in slightly e4ceeding the desired amount of

verses. 0Alamgiri vol"B $g"7D Raddul Muhtar vol"B $g"D5D1

Law: 9hen reciting in 7ard !alaahs one should recite with pauses

Ji.e. slowlyK, and in araweeh, one should recite at a medium pace

and one is permitted to read rapidly in the Nafils at night. ?owever,

one should be sure to recite in a manner whereby it can be

understood Ji.e. clearly audibleK. $n other words, at least one should

fulfil the level of reHuirement that has been set by the *aaris for the

F&addI otherwise, it is ?araam because we have been commanded to

recite the *uran with arteel Ji.e. o recite in a

slow, measured,

regular toneK. 0?urr-e-Muhtar K Raddul Muhtar vol"B $g"D5D1

Nowadays, in the manner in which most of the ?ufaa recite theyfail to fulfil the reHuirement set for the F&add. 9ith the e4ception of

0 U2 3 0 ل 2 ! 0 F and 0 U 2 3 0

ل 2 ! 0 O Ji.e. with the e4ception of hearing the last words of

each )yatK, one is neither able to hear or recognise any other word

that is being recited, nor are the alphabets pronounced correctly.

?owever, in the speed with which they read, they eat up Ji.e. omitK

so many words that they are boastful in this regard by saying, Fa

certain person reads so fast, whereas it is ?araam to recite the ?oly

*uran in this manner. $t is severely ?araam to do this.



Vol.3 pg.2''

244

Law: )ll seven *iraats Ji.e. manners of recitationK are permissible.

?owever, the proper ruling is that it is better for one to avoid

reciting in the manner which is unheard of by the general public,

because in avoiding this, there is safety of their %een, Bust as in our

region Jand in most other placesK, the *iraat $mam )asim on the

Narration of ?afs is most common. hus, it is this, which should be

read. 0?urr-e-Muhtar K Raddul Muhtar vol"B $g"D5D1

Law: $t is &asnun to lengthen the first aaat of 7aBr, more than

the second aaat. he measure that has been stipulated is two

thirds in the first aaat and one third in the second aaat.

0Alamgiri vol"B $g"7D1

Law: $f one e4cessively lengthened the recitation Jool+e+7aahishK

in the 7irst aaat, in other words if one recited forty verses in thefirst aaat and only 3 verses in the second aaat, there is no

harm in this as well but it is not what is best Ji.e. nor recommendedK.

0Raddul Muhtar vol"B $g"D5E1

Law: $t is also better in all the other Namaa for *iraat of the first

aaat to be slightly longer than the second aaat. he sameruling applies to the ;ummah and both "id rayers. 0Alamgiri vol"B

$g"7D1

Law: $n the !unnats and Nafils, one should JtryK to read the !urahs

that are similar Jin lengthK in both aaats. 0Muniya $g"B=J1

Law: $t is &aruh to lengthen the recitation of the second aaat

more than the first aaat, if the difference is obvious and very

apparent. he measure for this is that if verses of both the !urahs

seem similar Jin lengthK, then to increase it by more than three )yats



Vol.3 pg.2'(

245

JversesK is disapproved and if the !urahs are long and short, then it

will not depend on the amount of verses recited, but it will depend

on the )lphabets and words. $f there is a huge difference between

the JamountK of alphabets and words, then this is disapproved, even

though the verses may be similar in number. $n other words, if one

read q 0 2† 0 d 2 0 J!urah )lam NashrahK in the first aaat andا 0ل ن

{' J!urahل

Gum PaunK in the second aaat, then it is disapproved Ji.e.

obBectionableK, even though both have 0 )yats JversesK each. 0?urr-e-

Muhtar K Raddul Muhtar vol"B $g"D5>1

Law: $t is !unnah in ;ummah and both "id rayers to recite 1ا

?̃ ]1 in

the first aaat and Œ& g ا

# 0 K in the second aaat, as this is proven

from Nabi . his is e4empted from the said rule. 0?urr-e-Muhtar K

Raddul Muhtar vol"B $g"D5>1

Law: o set a particular !urah, whereby one only recites that

particular !urah in that particular Namaa is &aruh. $t is &ustahab

to sometimes recite those !urahs, which have been mentioned in the

)hadith. ?owever, one should not recite it continuously, so much so

that someone may start to thin that it is 9aaBib Jto reciteK. 0?urr-e-

Muhtar K Raddul Muhtar vol"B $g"D5>1

Law: $n the 7ard Namaa when reciting )yat+e+argheeb Jwhich

discusses attaining rewardsK and )yat+e+arheeb Jwhich discusses

punishmentK, the $mam and &uHtadis should not mae %ua to attain

JrewardK or protection from JpunishmentK. he same uling applies

when performing any Nafil Namaa with ;amaat. ?owever, if one is

reading Nafil alone, he may mae %ua. 0?urr-e-Muhtar K Raddul

Muhtar vol"B $g"D551



Vol.3 pg.2'5

246

Law: o repeat the same !urah in both aaats is &aruh+e+

aneehi, unless there is no one and there is some compulsion, then

there is no disapproval at all. 7or e4ample, if one recited the entire

J!urah NaasK 4Wا

: Pلا 4 3J2ر 0 =7 2#3 s in the first aaat, he may recite this in theا 0ع3

second aaat as well, or if in the second aaat he unintentionally

started reciting the same J!urahK which he recited in the first

aaat, or if one does not now any other !urah, then one may

recite the same first !urah Jwhich he already recited in the first

aaatK. 0Raddul Muhtar vol"B $g"D571

Law: %uring Nafil Namaa to repeat the same !urah in both

aaats, or to recite the same !urah numerous times in each aaat

is permissible without obBection. 0Hhuniya $g" E5=1

Law: $f one completed the entire *uran in one aaat, he should

commence from )lif Gaam &eem after !urah 7aateha in the second

aaat. 0Alamgiri vol"B $g"7E1

Law: $f in 7ard Namaa, one read few )yats, then in the second

aaat he read few )yats from another place, even if they are from

the same !urah. $f in+between two or more verses were left out,there is no obBection, but one should not do this without need.

?owever, if one aaat, one read few )yats, and then left some

)yats and then read from another place, then this is &aruh. $f one

did this by error, one should go bac and recite the )yats that have

been left out Jand then continueK. 0Raddul Muhtar vol"B $g"D571

Law: $f one read the end of a !urah in the first aaat and in the

second aaat, he recited a short !urah. 7or e4ample, in the first

aaat he recited 2 2 ت3 0ح 0س4

ا 0 %

and in the second aaat he recited 3هللا ا

و 0

3K 2#3 s there is no obBection. 0Alamgiri vol"B $g"7E1



Vol.3 pg.2'/

247

Law: wo !urahs should not be recited in one aaat of 7ard. $f a

&unfarid recites it, there is also no harm in it, as long as there is no

gap between both but if he leaves out one or few !urahs in+between

then this is &aruh. 0Raddul Muhtar vol"B $g"D571

Law: $f one read a !urah in the first aaat and in the second

aaat, he left out a short !urah in+between and then recited

Janother !urahK, then this is &aruh, and if the !urah in+between is

very long that if it is recited, then the *iraat of the second aaat

will be much longer than that of the first aaat, then there is no

obBectionI 7or e4ample, there is no harm in reciting ا 0ن 0 P2 0 y2ا

ا

:ن

4 J!urah

*adrK after 7 J!urah eenK. ?owever, to readو 0ال هللا3 3Kو 0ا 2#3 s J!urah $hlasK

after reciting J!urah NasrK 45n 0 @ 0 Jا is not recommended. ne should not

do this. 0?urr-e-Muhtar vol"B $g"D57 et&1

Law: o read the *uran in a reversed manner, whereby one reads

in the second aaat J) !urahK which is before the one, which one

read in the 7irst aaat, then this is &aruh+e+ahreemi. 7or

e4ample, in the first aaat one recited J!urah =aafirunK 0 U 2 3 4e 0 { 2 )ا

' &اا 0 C Q ' 0ا 2#3 s

and in the second aaat one recited the 0 T 0 gر 0 \ 2 0 . J!urah 7eelKا 0ل 2 0 0?urr-e-Muhtar vol"B $g"D571

here has been severe warning in this regard. ?arat )bdullah ibn

&asud says, Fdoes the one who reads the *uran in reverse, not

fear that )llah will overturn his heart. $f one does this in error then

neither is there any sin for it and nor is there need for !aBdah+e+!ahw.



Vol.3 pg.2'0

248

Law: o mae it easy upon the children, to recite aara+e+)am

J)mma aaraK differing from the seHuence of the *uran is

permissible.1 0Raddul Muhtar vol"B $g"D571

Law: $f forgetfully one started reciting in the !econd aaat a !urah

which is before Jthe one already recited in the first aaatK, or if

there is a gap of one small !urah, and then only one remembered.

hen in this case, one should complete the !urah, which one has

already commenced, even if one has only recited one alphabet Jof

that !urahK. 7or e4ample, in the first aaat one recites 0 U 2 3 4e 0 { 2 )ا

' &اا 0 C Q ' 0ا 2#3 s

J!urah =aafirunK and in the second aaat, once commenced

0 T2 0

ر 0 \

0 g 2 0 J!urah 7eelK orا 0ل 2u: ] 0 g J!urah GahabK, then on remembering, one

should complete this very !urah. $n this case, one is not permitted to

leave it and read 5n@ا 0 J4 J!urah NasrK. 0?urr-e-Muhtar vol"B $g"D571

Law: $n comparison to one long )yat, it is )fdal Jmore virtuousK to

recite three short verses. )s for a part of a !urah or a !urah, then in

this case the one that is more virtuous Jto reciteK is the one that has

more )yats JversesK. 0?urr-e-Muhtar vol"B $g"D571

Law: $f one proclaimed the abeer for the uu, but has not yet

entered into the uu. $n other words, he did not bend over low

enough for his hands to touch his nees, and he wishes to read

JmoreK, he may do so, as there is no harm in this. 0Alamgiri vol"B $g"7E1


1 <sually when children are taught aara+e+)am, they are first thought the shorter !urahs atthe end and then the longer !urahs at the top. his is permissible to mae it simple for the

children to learn the !urahs.



Vol.3 pg.2'

249

Laws of Qira’at (Recitation)Outside Namaaz

Law: o recite the Mlorious *uran whilst looing is more virtuous

than reciting it from memory Ji.e. without looingK, as in this case

one is reading and looing, and in doing so, one is touching with the

handI all this is $baadat.

Law: $t is &ustahab to mae 9udu, wear good clothes and sit downtowards the *ibla, to mae ilaawat Ji.e. to recite the *uranK. $t is

9aaBib to recite the aoo J)oou -illaahi minash shaitaanir

raBeemK, in the beginning of the !urah J$btida+e+!uratK, and it is

!unnat to recite the -ismillah, otherwise its recitation is &ustahab.

$f the verse one wishes to recite commences with a F%ameer Ja

pronounK which is attributed towards )llah )lmighty, such as in23K :64 0 &ل4 0 6 2“ 4o:

ا

3هللا ا

و 0

3K the supererogation of reciting the ا

4 4 س2 after the

4اهللا4 3J 2 ا 0ع3 is emphasised. $f one performs any worldly action during

recitation Jof a verseKI one should recite the 44 3Jاهللا 2 andا 0ع3 هللا ا

4 4 س2 again.

?owever, if one does anything %eeni JreligiousK action during

recitation, in other words if one replied to !alaam or to the )aanI or

if one said هللا ح 0ا 0 Uا 2 ] 3 1 J!ubhaan)llahK, or recited the =alima ayyibah

etc., or read any other )aar, then in this case one does not have to

recite the 44 3J2اهللا . J)ooubillahKا 0ع3 0Hhuniya $g"E5D1

Law: $f one commenced ilaawat from !urah -araat, then one

should say the )oou -illaah and the -ismillahI and if one already

commenced ilaawat before JcomingK to it, and one then reaches

!urah -araat, then there is no need to recite the asmiyah Ji.e.

-ismillahK. 0Hhuniya $g"E5D1



Vol.3 pg.2(#

250

)s for the new aoo, which the ?ufaa of today have implemented

before reciting it, then it must be noted that this is unsubstantiated.

)s for the famous notion nowadays, that even if !urah auba

J-araatK is recited in the beginning Ji.e. when one starts with

recitation from itK, then too -ismillah should not be recited, then it

must be noted that this JnotionK is simply incorrect.

Law: %uring the summer months Ji.e. when it is hotK, it is better to

complete the *uran in the morning, and in the winter months, it is

better to do so in the first portion of the night. )s it has been

mentioned in the ?adith !hareef, that one who completes the *uran

in the morning, the )ngels will mae $stighfar for him until eveningI

and one who completes the *uran in the first portion of the night,

the )ngels will mae $stighfar for him until morning. Deported by

%aarimi on the authority of !aad ibn )bi 9aHHas E

!o in summer because the days are longer, thus by completing the

*uran in the morning, the )ngels will mae $stighfar for the recite

for a longer period of time and in winter, because the nights are

longer, by completing the recitation in the first portion of night, the

$stighfar will be more. 0Hhuniya $g"E5E1

Law: o complete the *uran in less than 3 days is =hilaaf+e+<la,

because Nabi said that one who completes the ?oly *uran in less

than 3 nights has not understood. 0Re$orted by Abu ?aud, 2irmizi and

Nasa!i on the authority of Abdullah bin Amr ibn Al A!as 1

Law: 9hen the *uran is being made =hatam JcompletedK, it is

better to recite !urah $hlas 3Kو 0ا 2#3 s3هللا2د 0 ح 0 ا thrice Ji.e. 3 timesK, even

though it may be in araweeh. ?owever, if one maes the =hatam in



Vol.3 pg.2(1

251

a 7ard Namaa, then he should not recite it Jthe !urah $hlasK more

than once. 0Hhuniya $g" E5E1

Law: here is no harm in reciting the *uran whilst lying down, as

long as the legs are gathered Ji.e. foldedK, and the mouth is open.

!imilarly, ilaawat whilst waling and woring is also permissible,

on condition that ones attention is not diverted Ji.e. one is not

distractedK, otherwise to do so is &aruh. 0Hhuniya $g"E5E1

Law: o recite the *uran+e+&aBeed in the -athroom and in places

of impurity Jlie the toilet etcK is not permissible. 0Hhuniya $g"E5E1

Law: 9hen the *uran is being recited aloud, then it is 7ard upon all

those who are present to listen JattentivelyK, on condition that those

who are gathered there, have done so to listen, otherwise for Bustone person to listen is sufficient, even though if the others may be

occupied in their wor. 0Hhuniya $g"E5>, <ataa-e-Razviyah1

Law: 9hilst in a gathering for the people to all read aloud is

?araam. $n most FeeBa J3 days 7aateha i.e. "saal+e+!awaab for the

deceasedK, all the people in the gathering usually read aloud. o dothis is ?araam. he ruling is that if there are few people reciting the

*uran, then they should recite softly Jand not aloudK. 0?urr-e-

Muhtar $g"D551

Law: o recite the ?oly *uran aloud in a maretplaces or where

people are occupied in their wor it is impermissible. $f people donot listen Jto the recitationKI the sin for this is on the reciter. $f he

commenced recitation before the people there commenced woring

and that place is not particularly for woring Ji.e. factory etcKI then

Jin this caseK if he commenced reading from before but the people do



Vol.3 pg.2(2

252

not listen, then Jin this caseK the sin is on the people. ?owever, if he

commenced recitation after they commenced woring, then the sin

is on him. 0Hhuniya $g"E5>1

Law: $t is also disallowed Ji.e. disapprovedK to recite the *uran

aloud at a place where someone is teaching $lm+e+%een, or at a place

where students are discussing $lm+e+%een, or studying. 0Hhuniya

$g"E5>1

Law: o listen to the recitation of the *uran Jwhen it is being

recitedK is more virtuous than reciting and performing Nafil !alaah.

0Hhuniya $g"E5>1

Law: $f whilst maing ilaawat, some respected eligious person

such as the -adsha+e+$slam J&uslim ulerK, an )alim+e+%een, oneseer J!piritual MuideK, <stad J%eeni eacherK, or ones father wals

in, then Jin such a caseK the reciter is permitted to stand up in

respect for the said personality. DMhuniya pg.'5(E

Law: $t is better for a female to learn to recite the *uran from

another woman, rather than from a blind non+&ahram male,because even though he is not able to see her, but he is able to hear

her voice and even the voice of a woman is meant to be veiled. $n

other words, a non+&ahram is not permitted to hear her voice

without valid reason. 0Hhuniya $g"E5>1

Law: o read Ji.e. learnK the *uran and then allow it to be forgottenis a sin. ?uoor+e+)Hdas said, Fhe reward of my <mmat was

presented before me, even that of the one who removes a blade of

grass from the &asBid and the sins of my <mmah have been

presented before me, and $ have not seen any sin bigger than JthisK,



Vol.3 pg.2(3

253

that a person has been given a !urah or )yat and he caused it to be

forgotten. 0Re$orted by Abu ?aud, ?aarimi and Nasa!i1

)nother Narration mentions that one who reads Ji.e. learnsK the

*uran and then forgets itI he will come forth on the %ay of *iyaamat

as a leper. 0Re$orted by Abu ?aud, ?aarimi and Nasa!i1

$t is mentioned in the *uran+e+&aBeed that he will be raised blind

Jon the last dayK.

Law: $f a person reads the *uran incorrectly, it is 9aaBib upon the

listeners to rectify him, on condition that Bealousy and malice is not

caused by rectifying him. DMhuniya pg.'5(E !imilarly if the &ushaf

!hareef Jages of *uranK belonging to someone is ept with you and

you notice any writing Jor typographicalK errors in it, you shouldrectify it, as to do so is 9aaBib.

Law: o write the ?oly *uran Je4tK with a fine very pen Ji.e. very

small font or te4tK so as to minimise Jthe sieK, lie the Faweei

*urans which are being printed nowadays, is &aruh, as there is

Jris ofK disrespect in this. 0Hhuniya $g" E5>1 A&tually, $o&et size (very small+ should also be avoided"

Law: $t is more virtuous to recite the *uran aloud, as long as you do

not cause discomfort JdisturbanceK to a Namaai Jone in NamaaK, an

ill person or to one who is asleep. 0Hhuniya $g"E5>1

Law: o write the *uran+e+&aBeed on 9alls and on the &ehraabs is

not good Ji.e. not advisableK, and there is no harm in gilding the

&ushaf !hareef. 0Hhuniya $g"E5>1" )ctually, to do so with the intention

of respect is &ustahab.



Vol.3 pg.2('

254

Errors in Qira’at

he *aaida+e+=ulliya JMeneral rincipleK in this discussion is that if

such an error is committed which alters the JactualK meaning then in

such a case the Namaa will be damaged Ji.e. invalidatedK, otherwise

not.

Law: $f the !yntactical errors J"raabi errorsK are such that they do

not cause the meaning to be altered, then this does not cause JtheNamaaK to be invalidatedI such as in the case with reciting

[ 3د3 2 ! 0 d 2 3 { 0 g و 0ا 2 0 ا

ا 2 3 ! 0 %2 0 g 0 6 and if it has been altered to an to the e4tent where to

consider it and intentionally read it amounts to ufr, then in this

case it is best for Jthe NamaaK to be repeated, such as in : 0 > د 8 0 3

A * & ¨ 0 عF if

one recited the F&eem with a Fabar J7atahK and the F-e with a

Fpesh J%ammaKI and in Jthe case of the verseK 35n 0 م 0 ل 3 !2 4,4ا 0 ]4اد هللا 4 " 0ن2 © * 0ا 2 • 0 ' م 0ا

:ن

4 the

;alaalat JName of )llahK with Fafa Ji.e. it is read with %ammaK and

5 ما ل

! is read with FabarI and in the case ofال 2 '4> 0 o2 P3ن 0 2

ا

3 0 ª 0 " 0 5n 0 س 0 % if the FLaal is

read with a FLer J=asraKI or if in [ 3د3 2 ! 0 d 0 ا

: '4 the F=aaf is read with a er

J=asraKI or in 3>4 : 3 ا 2 0 the Fwaaw is read with abar F7atah. Daddul

&uhtar vol.1 pg.'2'I )lamgiri vol.1 pg./5E

Law: $f the ashdeed Jsign of emphasis which doubles the alphabetK

is read with ahfeef, i.e. it is shortened, such as if one does not read

Ji.e. applyK the ashdeed on the FPa when reciting 324 ! 0 ت 0 d 0 س2ا

و 0 4' :

3د3

] 2 ! 0 d 0 ا

: '4 or

if one does not apply the ashdeed on the F-aa 0 24 0 ل & !2ا

7= 0 > Š د3 ح 2 0

ا 2 0 or if

one does not apply the ashdeed on the Faa in G924 [ 2 D 0 O ا 2 ل3 7 3 s the Namaa

will Jstill beK regarded as valid Jand will be doneK. Daddul &uhtar

vol.1 pg.'2'I )lamgiri vol.1 pg/5E



Vol.3 pg.2((

255

Law: $f one read a &uhaffaf word Jword in the shortened form, i.e.

with no ashdeedK, as a &ushaddad Ji.e. with a ashdeedK, such as in

the case of هللا4و 0 ا ‘ 0 0 ع 0 = 0 o 0 \ ن2 : 4 " ل 3 0 ا 0 ” 2 " 0ن2 « if one read the FLaal with a

ashdeed or if one omitted the F$dghaam1 such as in ¬ا

0 … 0 7اال

2د4ن 0ا

K4 by

maing it evident, then Jin all these casesK the Namaa will be done.

D)lamgiri vol.1 pg./'E

Law: $f one added an alphabet Jwhilst recitingK and this did not alterthe actual meaning, the Namaa will not be invalidated, such as

whilst reciting 4 0 (P3 2ا

ع 4 0

if one added a FPaa after the F?aa or in theو 0ان2§ & ‘

case of 2ن 0

' 4o:ا

3 3K if one read the F&eem with F;am2 and then made the

)lif evident. $n the case where the meaning is altered, such as if one

read Q ‘ 4 Y 0 0 ¢ asا 3̀ 0 0 ¢ or if one readا24 ‘–

ا

c" as ان

c" then this will invalidate

the Namaa. D)lamgiri vol.1 pg./'E

Law: ;oining any alphabet to another word does not invalidate the

Namaa such as by reading د3 3 ] 2 ! 0 P 0 \ ا: '4 similarly, to separate an alphabet

after word will also not invalidate the Namaa.


1. $dghaam is the assimilation of a letter carrying a noon saain or tanween with one of the

idghaam letters, thus becoming one letter with shadda

2. ;am is also nown as !uun and is a lin sign, meaning Huiescence.



Vol.3 pg.2(5

256

!imilarly, to apply the pause or to begin out of place does not also

cause the Namaa to be invalidated, even though it may be the 9aHf+

e+Gaaim1 such as if one applied the 9aHf Jpause6stopK at ' 2ن 0 4o:

:U4اا 2 3 P 0 "A

4u 4ح& :ال

وا

3 and thereafter one recitedو 0ع 4 0ل 4L: '4 H 0 h2

ا

3 H2 0 I 2 3

K 0 Œ4 ® &ل 23… or if one did not

apply the 9aHf on 4>ا

: Pال

3̀ ح& 2

0 ا and then recited 0 ¯2 0 !2ا

0 U2 34ل ' 0ح2 ' 2ن 0 4o ا 0 : or if one

applied the 9aHf JpauseK at :4 C 0 Rد 0 ا 0ن

3هللا 4 0 6ل&F 0 ا and thereafter read و 0

3K:64 then

in all the above mentioned cases, the Namaa will be valid, but to do

this is strictly disapproved Ji.e. it is offensiveK. D)lamgiri vol.1 pg./2E

Law: $f one added a word, Jit must be seenK whether that word is in

the *uran or not and in any case Jit must be seenK whether it alters

the meaning or not. $f the meaning is altered, the Namaa will be

invalidated such as in the case of Jan addition lie this oneK

0 U2 3 D 2 F د7 7 ال 3 3K Œ4 ® &ل 23 44 2 و 0 < 3 1 0 هللا4 4ا ا 2 3 0 e 0 \ و 0 ا 2 3 P 0 "A ' 2ن 0 4o:ا :U4 or in the case of readingG6@ 0م 0ا :

ا G2 / 4 ي 2 y 0د 2 0د23

4 2 3 C 0 ل

2‘ 4 م 0ا ن23

:ن

4. $f the meaning is not altered then it will not

invalidate the Namaa even though there is no instance of this in the

*uran, such as Jif one readK G H2ا 4 0

G H24 ] 0 Iا 4,4

0 ]4 !4 0ادهللا ا

:U4 or if one read this

3 O : S# ن 0 • 2

: SL 0 C 4 \ % 0ا 0 C 24ا

%: Sqا

: E SU" 0ا 3> . D)lamgiri vol.1 pg./(E

Law: $f one left out any word and this did not cause the meaning to

be altered, such as if one failed to read the second L 0 — 7 0 1 in the verse

0 C 3ال

2 c4 " SL 0 — 7 0 1 ˆ L 0 — 7 0

1 35 0 y 0 @ then the Namaa will not be invalidated. ?owever, if itا

Ji.e. leaving out the wordK caused the meaning to be altered, such as

if he left of the in 0 U2 3 P4 " 2j3 ' 0 6 2 3 C 0 ل

% 0م 0ا the Namaa has been invalidated.

Daddul &uhtar vol.1 pg.'2(E UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUU

1. 9aHf+e+Gaaim meaning a FeHuired !top. o stop here is absolutely necessary.



Vol.3 pg.2(/

257

Law: $f one left out any alphabet, which caused the meaning to be

altered, such as if one read ا

0 P2

D0 ل

0 I without the F=haa or

0 P2ا 0 ! 0 @ without the F;eem then the Namaa will be invalidated. $f thisل

omission does not cause the meaning to be altered, where based on

curtailment, it is dropped with the condition, such as if he read 3Xا 0 " ' 0ا

instead of 3Œ4 0 " it will not be invalidated. !imilarly, inا 0د 0 P7 0 > Qا

@ &‘N 0 ! 0 O if oneا

recited Xا

!O the Namaa will be valid. D)lamgiri vol.1 pg./'I addul

&uhtar vol.1 pg.'2(E

Law: $f one word was read instead of another word, the Namaa will

not be invalidated if the meaning is not altered, such as if one read

S 2 instead ofح 0 } 4 S and if the meaning is altered, then the Namaa willع 24 0

be invalidated, such as if one read 0 244 % 0 f instead ofا 0 244

0 % in the verseا

0 24 4 ! & %ا

: P 3 \ا

:ن

4 0 P2 ’0اع 0ل

ا Gد . $f one made an error in the FNasb and the F&ansubو 0ع2

ilaih is not in the *uran, the Namaa is invalidated, such as if he

read 0 U 0 92 0

f 3L 0 P2با 3 0 '2 0

" and if it is in the *uran it will not invalidate the

Namaa, such as if he read 0 Uا 0 م

2 D 3 3L 0 P2با 3 0

'2 0

". D)lamgiri vo.1 pg./(E

Law: "ven if the aHdeem and aaheer Jfronting and bacingK ofalphabets the meaning is altered, the Namaa will be invalidatedI

otherwise not, such as reading ˆ 0 0 °2 0 sة instead of ˆ

و 0 > 0ة 0 sس2 or if one read

ˆ ±2 E 0 ع instead of ˆ T ع 2 0 then in this case, it will be invalidated. $f one

recited, 2u 0 @ 0 0 e2 d4 instead of 2l 0 ر 0

- 0 E 2 d4 the Namaa will not be invalidated.

he same ruling applies to the FaHdeem and Faaheer or words as

well, such as if one recited S| 24 C 0 R : S H24 % 0 ¢ 0 C 24ا

% 2 3 C 0 ل and in doing so recited the

word S|24

C 0 R before S H24 % 0 ¢ it will not invalidate the Namaa. ?owever, if

one recited ˆ 2 4 ! 0 d 2‘ 4 ² 0 ل

0 >ا

: -3 E 2ا

:U4 0 و

ˆ 2 @ 0ح4 2‘ 4 ² 0 ل

0 > 0 6ب2ر 0ا

ا

:U4 the Namaa will be invalidated.

D)lamgiri vol.1 pg./(E



Vol.3 pg.2(0

258

Law: $f one recites one )yat instead of anotherI then if one made a

complete stop Jbefore doing thisK the Namaa will not be invalidatedI

for e4ample if one applied a JcompleteK 9aHf at 0 Uا 0 س

2 d46ا :U4 4 2 0 !2 and thenو 0ا

recited 2‘ 4 ² 0 ل

0 > 0 6ب2ر 0ا

ا

:U4ˆ 2 4 ! 0 d or if one applied the 9aHf Ji.e. stoppedK at

4u&ح4 :ال

وا

3و 0ع 4 0ل

ا 2 3 P 0 "A ' 2ن 0 4o:

ا

:U4 and then recited 4L: '4 H 0 h2ا

Q 0 ¤ 2 3

K 0 Œ4 ® &ل 23 the Namaa will be

validI and if one did not stop, then in the case of the meaning being

altered, the Namaa will be invalidated, similar to the e4ample givenI

otherwise not. $f one has to recite Jthe verseK * & ƒ س2 ح3 4Uا2 2. 0 y 0 @ instead ofreciting Jthe verseK 3u P 0 @ 2 3 C 0

ان 2u 0ل

0

a 4u 4ح& :وا ال ا و 0ع 4 0ل3 2 3 P 0 "A 0 ن2 ' 4o:

:U44Wا د23 2 4e2ا the Namaa will

be done. D)lamgiri vol.1 pg./(E

Law: $f a word was read repetitively, then if doing so causes the

meaning to be altered, the Namaa will be invalidated, such as in

reading 4 8 2 0 ' 4Œ4 & " 4Œ4 & " 0 24 0 ل ا2! & 7= 0 > 7= 0 >4 2 ' الد7 whereas it was read with the

deliberate intent of maing an addition Ji.e. repeatingK. $n other

words ub or ub and &aali of &aaliI and if one recited it

repeatedly to correct ones pronunciation, or if it was uttered

without deliberate intent, or if one did not intend anything at all,

then in all these cases, the Namaa will not be invalidated. Daddul

&uhtar vol.1 pg.'2'E

Law: $f in recitation, if one reads one alphabet instead of another

because one is not able to pronounce it Ji.e. he intends to read a

certain alphabet but it comes out differently due to problem

pronouncingK, then in this case, he is compelled Ji.e. he cannot help

doing thisK. ?e should however attempt to rectify this. $f this is doneon the basis or carelessness, lie many ?ufaa and <lama of today,

who have the ability to pronounce it correctly, but due to

heedlessness, they change the alphabet Jits pronunciationK, then in

such a case, if this causes the meaning to be altered, the Namaa will



Vol.3 pg.2(

259

not be valid. )ll those Namaa, which have been performed in this

way, must be made *aa, as to do so is necessary. his will be

discussed in detail in the Chapter on $maamat.

Law: ne should pay particular attention in showing distinction Ji.e.

clarity in pronunciationK in the following alphabets:l … and › Ÿ W

and ž ¢ J and ³ 5 andا ,q and } ž. $f this is not done and the meaning is

altered, it will cause the Namaa to be invalid. !ome people do noteven mae distinction between the W and the ¯ and the ¢ and the ‡

and between the š and the b.

Law: $f one read Ji.e. appliedK the &addI MhunnaI $haarI $hfa or

$maala, out of placeI or if one did not read it where it was supposed

to be read, then in this case the Namaa is JstillK valid. D)lamgiri vol.1pg. /5E

Law: o recite the *uran with FGahn and to listen to it is ?araam.

?owever, if Gahn is committed in reading &add )l Geen Jor nown as

&add o GeenK, the Namaa will not be invalidated. D)lamgiri vol.1

pg.//E his is if it is not a mistae where it reaches the level of beingregarded Faan Jmusical6singing way of recitationK.

Law: <sing a feminine form for )llah or a feminine pronoun for

)llah causes the Namaa to be invalidated. D)lamgiri vol.1 pg.//E



Vol.3 pg.25#

260



Vol.3 pg.251

261

CHAPTER 6

IMAAMAT∗

Hadith 262

∗ Conditions for Imamat 266

∗

Conditions for Iqtida (following) 269

∗ Who is more deserving of Imamat? 276



Vol.3 pg.252

262

Hadith 1: $t is reported in )bu %awud from $bn )bbas that

asoolullah said, Fhe virtuous amongst you should announce the

)aan and the *urra J*aariK should perform the $maamat Ji.e. lead

the congregational prayerK. J$n that era, the person who new the

*uran more was regarded as the one more learnedK.

Hadith 2: $t is reported in the narration of !ahih &uslim from )bu

!aeed =hudri that the one most deserving of the position of

$maamat is one who nows the *uran more.

Hadith 3: he Narration of )bu !hayh from )bu ?urairah

that he said, Fhe $mam and the &uain receive reward

JhawaabK eHuivalent to all those who performed JNamaaK with

them.

Hadith 4: )bu )tiyah )Heeli says that &aali bin ?uwairith

used to come to visit us. nce Jwhilst he was visitingK, it was the time

of Namaa, so we ased him to go in front and lead the Namaa. ?e

said, send one from amongst you in front, so that he may lead the

Namaa and let me tell you why $ am not leading the prayer. $ heard

asoolullah saying, F9hen one goes to visit a people, then heshould not lead them in prayer, rather one from amongst them

should lead them in prayer. Deported by )bu %awud and irmiiE

Hadith 5: $t is reported in irmii from $bn &aBah that

asoolullah said, Fhe Namaa of 3 persons never e4ceeds their

earsI J1K a runaway JlegalK slave until such time that he returnsI J2Kthat female who passes the night in the state whereby her husband

is displeased with herI J3K and the $mam of a people who for some

reason disapprove of his $maamat Jfor some valid reason of

!hariahK.



Vol.3 pg.253

263

Hadith 6: he Narration of $bn &aBah from $bn )bbas is as

follows: he Namaa of 3 persons does not pass even one span above

their headsI ne who leads a Nation in $maamat and they thin ill of

him Ji.e. they disapproveKI and that woman who passed her night in

the condition whereby her husband is displeased with herI and two

&uslims brothers, who leave each other because of some worldly

reason.

Hadith 7: $t is reported by )bu %awud )nd $bn &aBah from $bn

<mar ع CPما Nا !Oهللا ا *M> that asoolullah said, Fhe Namaa of 3 person is

not acceptedI he one who is in front of the people, in other words

he maes their $maamat and they disapprove of himI and that person

who comes after showing his bac to the Namaa, in other words he

reads after the Namaa has endedI and that person who enslaved a

free man.

Hadith 8: $t is reported by )hmad, )bu %awud and $bn &aBah

from !alamah bint ?ur هللا !Oا Nع CPما ا *M> that asoolullah saidI F$t is from

amongst the signs of *iyaamat that the )hl+e+$maamat will place the

responsibility amongst one another. hey will not find anyone

worthy of leading them in Namaa. J$n other words, none will havethe Hualification to lead them in prayerK.

Hadith 9: $t is reported in !ihah !itta Je4cept -uhariK from $bn

&asud that asoolullah said, FNeither perform $maamat in the

home of a person, or in his ingdom JterritoryK, nor sit on his

&asnad Ji.e. throne or a specific sitting place of statureK, e4cept withhis permission.



Vol.3 pg.25'

264

Hadith 10: $t is reported by !hayhain etc. from )bu ?urairah

that asoolullah said, F9hen one leads others in Namaa, then

read short J!urahsK, because there are also the ill, the wea and the

elderly amongst themI and when one leads his own people in prayer

then he may read as lengthy as he wishes.

Hadith 11: $t is reported by -uhari from )bu *atadah that

asoolullah said, F$ enter into Namaa and have an intention of

reciting at length, when $ hear the crying of childrenI so $ shortenJthe recitationK, for $ am aware that the childs crying will cause grief

to the mother.

Hadith 12: $t is reported in &uslim from )nas that once

asoolullah lead us in Namaa and after completion, ?e

directed his holy attention towards us and saidI F people> $ am your$mam. %o not mae uu, !uBood, *iyaam or go away Jcomplete

NamaaK before $ do, for $ see you from in front and from behind.

Hadith 13: $mam &aali reports from him J)nasK as well in this

manner that asoolullah said, Fhe hair on the forehead

JforelocK of one who raises and bows his head before the $mam is inthe hand of shaitaan.

Hadith 14: $t is reported by !hayhain etc from )bu ?urairah

that asoolullah said, F%oes the one who raises his head before

the $mam does, not fear that )llah may turn his head into the head

of a doney. !ome &uhadith have mentioned that $mam Nawawiwent to %amascus to acHuire nowledge of ?adith from a very

famous person there, and he learnt a lot from him, but he used to

wear a veil whilst teaching. ?e studied under him for a very long

period but was never able to see his face. 9hen a very lengthy



Vol.3 pg.25(

265

period of time passed and he noticed that he J$mam Nawawi K had

a great est to learn ?adith, then one day, he removed the veil from

his face. 9hat does J$mam Nawawi K seeO he face of the teacher is

similar to that of a doney. ?e said, F!on> 7ear going before the

$mam> 9hen this ?adith reached me $ thought it was doubtful, so $

intentionally preceded Ji.e. went beforeK the $mam, so my face

became as you are seeing it.

Hadith 15: $t is reported by )bu %awud from haubaan thatthree things are not ?alaal JlegalK upon a personI 9hen any person

leads a people Ji.e. maes $maamatK, then he should not specifically

mae %ua for himself by leaving them out Jin %uaK. $f he does this,

then he has betrayed their trustI and do not loo into the house of

anyone without permission, and if he did so, then he has been

distrustfulI and do not hold bac urine and stool and mae Namaa,but you should relieve yourself JfirstK.



Vol.3 pg.255

266


he discussion concerning $maamat+e+=ubra has already passed in

the Volume on )Haaid. $n this Chapter, $maamat+e+!ughra, in other

words, rules and regulations pertaining to $maamat JGeadershipK in

Namaa will be discussed. $maamat means: the connection or union

of the Namaa of others Ji.e. the &uHtadisK to his Ji.e. the $mamsK

Namaa.

Law: 7or a male who is not &aoor to Hualify as $mam, there are si4

conditions:

1

$slam Ji.e. ?e must be &uslimK

2

?e must have reached the age of full puberty

3 ?e must be )aHil JsaneK'

?e must be male

(

?e must be able to mae *iraat

5

?e must not be &aoor Ji.e. he must not suffer from any such

chronic illness that maes him unable to lead the NamaaK Daddul

&uhtar vol.1 pg.(13E

Law: 7or women, it is not a condition for the $mam to be male. "ven

a female can be $mam Jamongst themK, even though it is &aruh.

Daddul &uhtar vol.1 pg.(13I Meneral boos of 7iHhE

Law: o be -aaligh Jto have reached the age of pubertyK is not a

condition to be $mam for those who are Na+-aaligh Jnot reachedpubertyK, but even a na+-aaligh may lead those who are na+-aaligh

in Namaa, on condition that he is of age of understanding. Daddul




Vol.3 pg.25/

267

Law: ) &aoor may lead &aoors eHual to him Ji.e. with same

ailmentK, and he may lead that &aoor whose <r is more than his.

?e is not permitted to lead one with a lesser <r than his. $f the

$mam and the &uHtadi, both have two different ailments, such as if

one has an ailment of passing wind Jchronic as e4plained in

discussion of &aoorK and the other has the ailment where droplets

of urine are released then they cannot lead one another. D)lamgiri

vol.1 pg.0'I addul &uhtar vol.1 pg.(13E

Law: ne who is aahir Ji.e. in complete state of ablution, such as a

non+&aoorK cannot follow one who is a &aoor, if there has been

any ?adath Jnullifying factorK whilst in the state of 9udu, or if it

occurred after 9udu, within the time period Jof the said NamaaK.

J?oweverK $f it happened after Namaa and if there was no ?adath at

the time of 9udu, and neither did it relapse before the end of thetime Jfor that NamaaK, then the Namaa which he read in the course

of discontinuance is valid and he is permitted to follow him Jthe

&aoorK in this case. D%urr+e+&uhtar vol.1 pg.('1E

Law: ) &aoor may follow Jmae $HtidaK of a &aoor with the same

<r as him and a person with one <r cannot follow Jin NamaaKsomeone who has two <rsI and a person with one particular <r

cannot follow someone with some other <rI and one who has two

<rs may follow one who has only one <r, whereas that one <r is

one of the two <rs which he has. D%urr+e+&uhtar vol.1 pg.('1 etcE

Law: $f a &aoor led another &aoors who is and a normal personJi.e. non+&aoorK, then in this case the Namaa of the others Ji.e. the

&aoorsK will be valid. D%urr+e+&uhtar vol.1 pg.('2E



Vol.3 pg.250

268

Law: hat budmahab JdeviateK whose deviation Jand corrupt

beliefsK has reached the level of ufr, such as the aafdhi, even

though he may only reBect the =hilaafat and companionship of

!iddiHue+e+)bar , or if he practices abarra Ji.e. to curse and

e4press disassociationK regarding the !hayhain J?arat )bu -ar

and ?arat <mar ع CPما Nا !O هللا ا *M>K. he FHadari1I FBahami Jboth deviant

sectsK and the lie, who say the *uran to be a creationI and those

who reBect !hafaat JintercessionKI or those who reBect %eedar+e+

$laahi J%ivine Vision given to believers in hereafterKI or those who

reBect the punishment of the graveI or those who reBect the reality of

=iraaman =aatibeen, are all amongst those behind whom Namaa is

not valid Jnot permissibleK. D)lamgiri vol.1 pg.0'I MhuniyaE

)n even stricter ruling is in regards to the wahabiya of this era, that

either maes Fauheen Jdisrespect and say words of blasphemyKregarding )llah and ?is beloved Nabi , or they regard as leaders

those who have made auheen, or at least they accept such people as

&uslims.

Law: Namaa behind a budmahab whose deviation has not yet

reached the level of ufr, such as the Fafdeelia, is &aruh+e+ahreemi. D)lamgiri vol.1 pg.0'E


1. *adari here does not refer to one following the spiritual *aadiriyah order, which is usually

written as *aadri or spelt *aadiri or sometimes *adri as well. he F*adari being referred to

here is spelt as s and notد<“ p>دا

s. he FHadari being referred to in the above te4t refers to a

corrupt and misled sect, which denies numerous fundamentals of faith.



Vol.3 pg.25

269

here are 13 conditions for $Htida Ji.e. to follow the $mamK:

1. Niyyat of $Htida.

2. 7or that Niyyat of $Htida to be present at the time of ahreema or

for it to precede the ahreema but the condition in the case of it

preceding the ahreema is that no foreign act should be done

separating the Niyyat and the ahreema.

3. 7or both, the $mam and &uHtadi JfollowerK to be in the same place.

'. -oth of them must be reading the same Namaa, or the Namaa of

the $mam should be inclusive of the Namaa of the &uHtadi.

(. he Namaa of the $mam should be correct and in accordance withthe &adhab of the &uHtadi.

5. 7or both the $mam and &uHtadi to regard it as correct.

/. 7or a female not to be in pro4imity based on conditions that will

be stipulated.

0. 7or the &uHtadi not to be before the $mam.

. o be aware of the changes Jof positionK of the $mam.

1#. o now whether the $mam is &uHeem JresidentK or &usafirJtravellerK.

11. o be part and parcel in fulfilling the regulatory acts.



Vol.3 pg.2/#

270

12. $n fulfilling the )raan Jregulatory actsK the &uHtadi must be

alie to the $mam of lesser Ji.e. he should not precede the $mam.

"ither he should be with or little slowerK.

13. !imilarly, in regards to the conditions, the &uHtadi must not

e4ceed the $mam.

Law: $f one who is on a conveyance Jriding or a horse or in a train

etc.K followed one who is on foot, or if one who is on foot followed

one who is on a conveyance, or if the &uHtadi and $mam are both in

separate conveyances. hen in all three cases, the $Htida is not valid,

as the places of both of them is regarded are being different. $f both

are on one conveyance, then the one at the bac may mae $Htida of

the one in front, as they are in the same place. Daddul &uhtar vol.1

pg.(1'6(''E

Law: $f there is such a huge pathway between the $mam and the

followers, which allows an o4 drawn cart to pass through, it will

cause the $Htida to be invalid. $f there is a river in+between, wherein

ships and yachts are able to sail, the $Htida is improper, even if the

river may be in the middle of the &asBid. ?owever, if the river is verynarrow and small, wherein even a yacht JboatK is not able to sail,

then in this case the $Htida is valid. D%urr+e+&uhtar vol.1 pg.('/E

Law: $f there is a %ah %ardah ond in the middle, then one is not

allowed to follow Ji.e. $Htida will not be validK, unless around the

pond the !affs Jlines of followersK are adBoining continually. $f it is asmall pond, then the $Htida is valid. Daddul &uhtar vol.1 pg.('/E

Law: $f there is a wide pathway in+between but a !aff has already

been established there, for e4ample at least three persons have



Vol.3 pg.2/1

271

already stood there, then behind them, other people can mae $Htida

of the $mam, on condition that an o4 drawn cart should not be able

to pass in the space between any two !affs and between the first !aff

and the $mam. $n other words if the pathway is so wide that more

than one !aff can be made on it, then that many should be made, so

that there is not enough space between them for an o4 drawn cart to

pass between them. !imilarly, if the pathway JroadK is a long one,

such as at our places, it is east+west, then in this case as well, the

ruling Jregarding the spaceK between every two !affs for the $mam

and &uHtadi, is the same Jwhich is mentioned aboveK. D%urr+e+

&uhtar addul &uhtar vol.1 pg.('/6('0E

Law: $f there is a bridge over the river and !affs are made on it

adBoining Ji.e. bordering itK then even though the $mam is on the

other side of the river, the one on the other side may follow him.D%urr+e+&uhtar vol.1 pg.('0E

Law: $f the ;amaat is being performed on an open field but there is

sufficient space between the $mam and &uHtadis, to form two more

!affs, then the $Htida is not correct. he same ruling applies to a F-ig

&osHue such as &asBid+e+*uds. D%urr+e+&uhtar vol.1 pg.('/E

Law: ) huge house JhallK is within the ruling of an open field. )

huge building refers to one that is of forty hand lengths. Daddul

&uhtar vol.1 pg.('0E

Law: $n the &asBid Jprayer areaK of the "id Mah, no matter how hugethe space between the $mam and the &uHtadis, it does not hinder

$Htida. his is even if there is space to form two or more !affs in+

between. D)lamgiri vol.1 pg.05E



Vol.3 pg.2/2

272

Law: $f ;amaat has commenced on an open fieldI the first two !affs

have not pronounced the )llahu )bar JahreemaK yet and those in

the third !aff already tied the ahreema after the $mam, the $Htida

will be regarded as being valid. Daddul &uhtar vol.1 pg.('0E

Law: $f ;amaat was performed on an open field and space

eHuivalent to a %ah %ardah pond was left between the !affs, that

none should stand there, then if the area around it, meaning to its

right and left is adBoining, then if those behind this mae $Htida, it

will valid, otherwise not. $f the area less than that of a %ah %ardah is

left out, then the $Htida of those at the bac is valid. Daddul &uhtar

vol.1 pg.('0E

Law: $f two ships JboatsK are tied together, with the $mam on one

and the &uHtadi on the other, the $Htida will be valid. $f the ships areseparate then the $Htida is not valid. $f the ship is anchored at the

shore and the $mam is on the ship and the &uHtadis on the shore

then if there is a road JpathwayK between them, or if there is a an

area eHual to a huge river between them, then the $Htida is invalidI

otherwise it is valid. D%urr+e+&uhtar addul &uhtar vol.1 pg.01'E

Law: $n that &asBid, which is not big, even if the $mam is standing in

the &ehraab and the &uHtadi is at the end of the &asBid, he may

follow the $mam. D)lamgiri vol.1 pg.00E

Law: $f there is something between the $mam and &uHtadi, then if

the F$ntiHalaat Jmovement from one act to the ne4tK of the $mam isnot doubtful, for e4ample if he Jthe &uHtadiK is able to hear the voice

of the $mam or the &uabbirI or if he is able to see his or his

&uHtadis change of positions, then there is no obBection, even if

there is no way for him to reach the $mam, for e4ample if there is net



Vol.3 pg.2/3

273

on the door whereby he can see the $mam, but the door is not

opened to afford him to go to him if he wishes. D%urr+e+&uhtar

vol.1 pg.('0E

Law: he &imbar being a partition between the $mam and the

&uHtadi is not something that invalidates $Htida, on condition that

the $mams condition is not doubtful. Daddul &uhtar vol.1 pg.('E

Law: he roof of a house Jor buildingK which is completely adBoined

JattachedK to the &asBid, whereby there is no road JpathK between it,

then to mae $Htida from that roof is permitted, and if there is a gap

of a pathway then it is not permitted. Daddul &uhtar vol.1 pg.('E

Law: $f there is a veranda JporchK adBoining Ji.e. adBacentK to the

&asBid, the &uHtadi may mae $Htida from there, as long as thecondition of the $mam is not concealed. Daddul &uhtar vol.1 pg.('0E

Law: $f there is a platform Jor terraceK outside the &asBid and the

$mam is inside the &asBid then in this case the &uHtadi may mae

$Htida from this platform, as long as the !affs are adBoining. D)lamgiri

vol.1 pg.00E

Law: $f at the time of Namaa one new that the Namaa of the

$mam was valid, but afterwards one found out that his Namaa was

not valid. 7or e4ample, as the duration for &asah on the leather+

socs had e4piredI or he forgot and performed Namaa without

9uduI then in this case the Namaa of the &uHtadi will also not bedone. Daddul &uhtar vol.1 pg.((3E

Law: )ccording to the conviction of the $mam, his Namaa is correct

Ji.e. validK but according to the conviction of the &uHtadi, it is not



Vol.3 pg.2/'

274

correct, then even in this situation the $Htida will not be regarded as

being valid. 7or e4ample, $f blood ooed out of the body of an $mam

who is a !hafii and the blood flowed, which according to the

?anafis, breas the 9udu, and he performed the $maamat without

maing 9udu JagainK, then in this case a ?anafi cannot mae his

$Htida Ji.e. he cannot follow him in that NamaaK. $f he follows him in

Namaa, his Namaa will be invalid. ?owever, if according to the way

of the $mam, his own Namaa is not correct, but according to the

way of the &uHtadi it is correct, then his $Htida is valid, on condition

that the $mam is not aware of the damage to his Namaa. 7or

e4ample, if a !hafii $mam touched a female or his private organ, and

thereafter forgot to mae 9udu and then performed $maamatI then

in this case, the ?anafi may follow him, even though he may be

aware of that which has happened, and that he Jthe $mamK has not

made 9udu JagainK. Daddul &uhtar vol.1 pg.(1'6((3E

Law: 9e are allowed to follow a !hafii or a &uHallid JfollowerK of

another righteous &adhab only if he considers the 7araaid of our

&adhab in regards to the regulations of ahaarat and Namaa, or if

we now he gave consideration to it in this Namaa. $n other words,

his ahaarat should not be such that according to ?anafis, he will beregarded as being without ablution and his Namaa should not be

such, that we J?anafisK regard it as being invalid. ?owever, it is )fdal

Jor greater virtueK for a ?anafi to mae $Htida of a ?anafi. $f one does

not now if the particular $mam considers the regulations of our

&adhab, or if he has given consideration in that particular Namaa,

then it is permissible to follow him, but it is &aruh. $f one is awarethat he did not give consideration in that Namaa, then it is simply

invalid.



Vol.3 pg.2/(

275

Law: 7or a female to stand on par with JbesideK a male, is only a

negating factor for the male when there is nothing of at least one

hand in height that is a separator, or if she is standing on a raised

area on par with the height of a male. D%urr+e+&uhtar vol.1 pg.('5I

)lamgiri vol.1 pg.00E

Law: $f one female is standing ne4t to a male, then the Namaa of 3

males becomes invalid. he one standing to her right, the one

standing to her left, and the one behind her. $f two females are

standing beside the male, then the Namaa of four men becomes

invalid, one to the right, one to the left and the two behind herI and

if there are 3 females, then the Namaa of the one to her right and

the one to her left and from the !aff behind her, the Namaa of three

people in every !aff will be invalidI and if there is an entire !aff of

females, then the Namaa of all the men that are in the !affs that arebehind that !aff will be rendered invalid. Daddul &uhtar vol.1

pg.('5E

Law: $f there is an upper floor Jor upper roomK, and if the women

there made $Htida Ji.e. followedK the $mam of the &asBid, and below

the upper floor, the men followed the same $mam, even if the malesmay be behind where the women Jcompared to where they are on

the upper floorK, the Namaa will not be invalidatedI and if the !aff

of the females is at the bottom and the men are on the upper level,

then in that case the Namaa of all the men that are behind the

J!affsK of the females Jin comparison to where they areK will have

their Namaa invalidated.

Law: $f in one !aff, there are men standing on one side and women

on the other side, then in this case, only the Namaa of one person



Vol.3 pg.2/5

276

will be invalid, that is the person standing in+between Jthe bothK.

he Namaa of the others will be done. D)lamgiri vol.1 pg.0/600E

Law: -ecause the feet of the &uHtadi are larger than that of the

$mam, his toes are further out than the toes of the $mam, but his

heals are in line, the Namaa will be valid. Daddul &uhtar vol.1

pg.(3#E

Law: he one most deserving to be $mam is that person who is most

well versed in regards to the rules pertaining to Namaa and

ahaarat, even though he may not be fully Hualified in other

branches of nowledge, on condition that he nows sufficient *uran

that he may recite in the &asnun mannerI and he should also be able

to recite properly Ji.e. correctlyK. $n other words, he is able to

pronounce the alphabets correctly with the correct &ahaariB. ?eshould also not have and weaness in regards to being budmahab

Ji.e. deviant sectK. ?e should also be one who abstains from

obscenities. hereafter, the ne4t person most deserving, is one who

has more nowledge of aBweed J*iraatK, and who recites in

accordance with it. $f many persons are eHual in this regardI then the

one who is firmer in abstinence should be appointed, in other words,let alone abstaining from ?araam, he should be such a person who

even abstains from that which is doubtful. $f all are eHual in this

regard as well, then amongst them the most elderly should be

appointed, in other words the one who has been in $slam for a longer

period of time. $f all are eHual in this regard as wellI then the one

whose character is the best should be chosenI and if all are eHual inthis regard as well, then amongst them choose the most dignified

personality, in other words, one who is regular in ahaBBud, as

performance of ahaBBud causes the face to become bright. J$f all are

eHual in this regard as wellK, then choose one who is of greater



Vol.3 pg.2//

277

nobility Ji.e. the one with the best lineageKI Jif all are eHual in this

regard as wellK, then choose the one who is most Noble due to his

family Ji.e. !ayed etcKI thereafter the one who is most respectableI

thereafter the one who is most financially stableI thereafter the one

whose clothes are more cleanI $f there are few people eHual in all

these, then the one who prefers !hariat most, is the most suitableI

and if there is none preferred in this regard, then draw lots Jwith all

their namesK, and the one whose name comes out should be

appointedI or the one whom the ;amaat Jmeaning the congregationK

chooses amongst them, should be made the $mam. $f there is a

difference amongst the congregation, then the one whom more

people are pleased with should be appointedI and if the ;amaat in

this regard chose someone who is not the best JMhair <la amongst all

those who are eHual in all regardsK, then they have acted wrongfully,

but they will not be regarded sinful. D%urr+e+&uhtar vol.1pg.(1#6(222E

Law: he appointed $mam Ji.e. the ermanent $mamK is the one duly

rightful to perform the $maamat, even though there may be some

more nowledgeable than him and somebody who has more

nowledge of aBweed than him, in the &asBid. D%urr+e+&uhtarvol.1 pg.(22E $n other words, on condition that the said $mam fulfils

all the necessary reHuirements of being an $mamI otherwise leave

alone being better, he does not even have the right to perform

$maamat.

Law: $f ;amaat is taing place at someones house and the ownerJi.e. the hostK has all the reHuirements for $maamat, then it is best for

him to perform the $maamat, even though there is someone else

present who is more than him in nowledge etc. ?owever, it is )fdal

Jmore virtuousK for the host that he should choose the one with



Vol.3 pg.2/0

278

more nowledge for the $maamat as there is honour in this for him.

$f the guest himself goes forward to mae $maamat, then even in this

case, the Namaa will be valid. D)lamgiri vol.1 pg.03I addul &uhtar

vol.1 pg.22(E

Law: $f the house is a rented house and the wner of the house, the

enant and the guest are present there together then it is the right

of the tenant Jto appointK. $t is he who will give permission and

permission will be sought only from him Jin this regardK. he same

ruling is in regards to the person who lives in a house on loan basis,

as this is most proper Ji.e. he is most deservingK. D)lamgiri vol.1

pg.03E

Law: $f the !ultan, )meer and *adi have gathered at someones

home, then the one most deserving is the !ultan, thereafter the)meer, followed by the *adi, followed by the host. Daddul &uhtar

vol.1 pg.(22E

Law: $f the people are displeased with the $maamat of a person due

to some valid !hari reason, then for such a person to be the $mam is

&aruh+e+ahreemi, and if they displeasure is not due to a valid!hari reason, then there is no obBection JdisapprovalK. $f he is the

most deserving person, then it is he, who should be the $mam. D%urr+

e+&uhtar vol.1 pg.(22E

Law: $f there is a person who is virtuous and deserving of $maamat,

but he does not mae $maamat in his locality Jarea etcK, and if duringthe month of amadaan he maes $maamat for people in another

area, then in this case, he should leave Jhis areaK before the time of

"sha commences. $t is &aruh for him to leave after the time has

commenced. D)lamgiri vol.1 pg.05E



Vol.3 pg.2/

279

Law: he $mam should consider the ;amaat, and he should avoid

lengthening the recitation more than the prescribed and preferred

length, as to do so is &aruh. D)lamgiri vol.1 pg.0/E

Law: o appoint as $mam and read Namaa behind a budmahab,

whose deviation has not reached the level of ufr, and behind an

open sinner J7aasiH &ulinK such as one who consumes alcohol, and

behind a gambler, and adulterer, behind one who taes usury

JinterestK, and a tale+bearer, etc. is &aruh+e+ahreemi and to repeat

that Namaa is compulsory J9aaBib ul $aadaK. D%urr+e+&uhtar vol.1

pg.(236(2( etcE

Law: he $maamat of a bondsman, a an unrefined person, a blind

person, a child born of adultery, beardless young boy, a leper, one

inflicted with paralysis Jthrough stroeK, one with leucoderma whichis apparent, and a F!afih Ji.e. a foolish person who even in issues of

sale and purchase, is fooledK is &aruh+e+aneehi. his is only

obBectionable if there is someone better than him in the ;amaat, and

if it is he who is deserving of $maamat, then there is no obBection.

he =arahat Jnon+recommendation6 reprehensibilityK for a blind

person to lead is very minor. D%urr+e+&uhtar vol.1 pg.(2(I MhuniyaE

Law: he ruling in regards to one who does not see very well Ji.e.

very wea visionK is the same as a blind person. D%urr+e+&uhtar

vol.1 pg.(23E

Law: ) 7aasiH JsinnerK should not be followed, e4cept in ;ummah,because in such a case, one is compelled Jdue to being duty+boundK.

ne should go to another &asBid for the other !alaahs. $f ;ummah is

performed in a few &asBids in the City, then even in this case, do not



Vol.3 pg.20#

280

follow him, but go read in another &asBid. DMhuniyaI addul &uhtar

vol.1 pg.(23I 7athul *adeerE

Law: ) -aaligh male Ji.e. adult maleK cannot follow a female, =hunsa

or a child who has not reached puberty Jna+-aalighK in any Namaa,

even in the ;anaaah Namaa, araweeh or in other Nawafil

Joptional prayersK. ) -aaligh male can be $mam for all of them, and if

a female is also following him Ji.e. if she is also a &uHtadiK, then he

should mae Niyyat JintentionK for $maamat of female Ji.e. for

leading a female in NamaaK, with the e4ception of ;ummah and both

"ids, because in these, even if he does not mae Niyyat for $maamat

of a female, he can be followed. ) female or a =hunsa may be the

$mam of females, but for a female to be an $mam is absolutely

&aruh+e+ahreemi, be it for 7ard Namaa or Nawafil. !till, if a

female does lead the females, she is not permitted to stand in front,but she should stand in their midst. ?owever, if she stands in front,

it will still not invalidate the Namaa. )s for the =hunsa, the

condition is that she should be in front of the !affI otherwise, the

Namaa will not be valid. ) =hunsa may also not be the $mam of a

=hunsa. Daddul &uhtar vol.1 pg.300I %urr+e+&uhtar vol.1 pg.30#I

)lamgiri vol.1 pg.0#E

Law: $f only females read a ;anaaah Namaa, where a female alone

was the $mam and only other females were &uHtadis, then that

;amaat is not obBectionable. D)lamgiri, vol.1 pg.0(, %urr+e+&uhtar

vol.1 pg.(20E actually even if a female performs a ;anaaah Namaa,

leading males, then in this case the JobligationK of the ;anaaahNamaa will be fulfilled, but the Namaa of the men will be invalid.

Law: ) &aBnun Jone in a state of insanityK who is not in the

condition of recovery, cannot be an $mam, and when he is in a



Vol.3 pg.201

281

conscious Jin a saneK state, and he is aware of this Ji.e. his stateK as

well, then he may be J$mamK. !imilarly, one who is in the state of

into4ication cannot mae $maamatI and a senseless person can lead

one in the same condition as him. ?e cannot be an $mam for others.

D%urr+e+&uhtarI addul &uhtar vol.1 pg.('1I )lamgiri vol.1 pg.0(E

Law: ne who nows some verses, even if it were a single verse

J)yatK, is not permitted to follow one who is an F<mmi Ji.e. one who

does not now any verseK. ?owever, an <mmi can read behind an

<mmi. ne who nows some verses but cannot pronounce the

alphabets correctly, and thus causes the meaning to be alteredI is

also in the category of an <mmi. D%urr+e+&uhtar addul &uhtar

vol.1 pg.(32E

Law: )n <mmi cannot mae $Htida of a person who is mute Ji.e.cannot speaK, but a mute may mae $Htida Ji.e. followK an <mmi. $f

the <mmi cannot even tie Ji.e. proclaimK the abeer+e+ahreema

correctly, then in such a case, he is permitted to follow the mute.

Law: $f the <mmi led an <mmi and F*aari J*aari here refers to one

who is able to read the *uran, which is in accordance with thebligatory reHuirementK, then the Namaa of none of them is done,

even if the F*aari only Boined in the duration of the Namaa. his is

even if the *aari made the <mmi the =halifa, even if it were in

ashahud. Daddul &uhtar vol.1 pg.(('6(32 etcE

Law: $t is 9aaBib upon the <mmi to mae effort day and night, untilhe is able to learn enough *uran &aBeed which fulfils the 7ard

reHuirement, otherwise by )llah, he will not be regarded as

e4empted. D)lamgiri vol.1 pg.05E



Vol.3 pg.202

282

Law: $t is 9aaBib upon one who is not able to pronounce the

alphabets correctly, to mae effort day and night to correct the

pronunciation, and if he is able to follow one who recites correctly,

then to the best of his ability he should attempt to do so, or he

should rather read those verses which he is able to pronounce Ji.e.

reciteK correctly, and if both these are not possible, then in the time

that he is maing effort Jto rectify itK, his Namaa will be valid, and

he will also be permitted to lead those who are e4actly in the same

situation as he isI in other words that person as well is not able to

correctly pronounce the alphabet which he is not able to pronounce.

$f the alphabet which he is unable to correctly pronounce, can be

correctly pronounced by the other person, but he is unable to

correctly pronounce some other alphabet, then Jin this caseK each

cannot lead the other, and if he does not even mae an attempt Jto

rectify thisK, then even his own Namaa is not regarded as beingvalid, so how then will the Namaa of others behind him be regarded

validO oday many laymen are in such a situation that they read

incorrectly, yet they do not even mae any effort to rectify

themselves, so their own !alaahs are void, so the issue of $maamat is

something else. he ruling regarding one, who stammers, thereby

reciting the alphabets repetitively, is the same. $n other words, if heis able to perform his Namaa behind someone who recites clearly, it

is necessary that he should read behind himI otherwise his own

Namaa will be done, and such a person may even lead one who is in

the e4act situation as him, or he may lead one with a weaer

situation than his. D%urr+e+&uhtarI addul &uhtar vol.1 pg.('(E

Law: $f a F*aari was performing his Namaa and an <mmi arrivedand did not Boin, but rather he read his Namaa alone, then Jin this

caseK his Namaa is not valid. D)lamgiri vol.1 pg.0(E



Vol.3 pg.203

283

Law: $f the F*aari is performing some other Namaa Jof hisK, then

Jin this caseK it is permissible for the <mmi to read his own, and he

should not wait. D)lamgiri vol.1 pg.05E

Law: $f the <mmi is performing his Namaa in the &asBid and the

F*aari is at the door of the &asBid, or ne4t door to the &osHue, then

Jin this caseK the Namaa of the <mmi is valid. D)lamgiri vol.1 pg.05E

Law: ne whose F!atr is opened cannot be the $mam of a person

whose !atr is covered. ?e can be the $mam of those whose F!atr is

opened. $f some of the &uHtadis are those with covered !atr and

others whose !atr is not covered, then the Namaa of the ones whose

!atrs are covered will not be done, and the ones whose !atr is

opened will be done. 7or those who do not have sufficient clothing to

cover their !atr, they should read their Namaa individually whilstsitting, by way of gesturing, and they should sit far away from each

other. $t is &aruh for them to read in ;amaat. ?owever, if they do

read with ;amaat, the $mam should stand in their midst and not in

front. D%urr+e+&uhtar vol.1 pg.('2I )lamgiri vol.1 pg.05E ?ere those

with opened !atr refer to those who do not have the necessary

amount of clothing to cover themselves. $f he does not cover eventhough he has the necessary amount of clothing, then in such a case

neither is his Namaa, nor that of anyone else, Bust as it has been

e4plained in the Chapter discussion the re+eHuisites of Namaa.

Law: ne who is unable to mae uu or !uBoodI in other words

one who gestures instead of maing the actual uu and !uBood, theNamaa of one who is able to perform uu and !uBood, is invalid. $f

he maes uu and !uBood whilst sitting, then the Namaa of those

who stand and read will be valid. D%urr+e+&uhtar, addul &uhtar

vol.1 pg.(22E



Vol.3 pg.20'

284

Law: o read 7ard Namaa behind a person reading Nafil, and the

Namaa of a person reading a particular 7ard, behind someone

reading another 7ard, will not be doneI this applies even whether

both the 7ard be different in nameI for e4ample if one is reading

Luhr and the other is reading )srI or even if the they are different in

characteristics, for e4ample, if one person is reading the Luhr for the

current day and the other is reading the Luhr for the day before.

?owever, if the both their Namaa of the same day and same time

becomes *aa, then each may read behind the other. !imilarly, if the

$mam commenced his Namaa before sunset, and he had only

performed two aaats and the sunset, then another person whos

)sr of that day was becoming e4pired, may follow Jthat $mam for

that NamaaK in the latter aaats. ?owever, if this &uHtadi was a

&usafir JtravellerK, he is not permitted to follow himI unless he made

intention of residence before the sun had setI then in Jthis caseK, hemay follow him. D%urr+e+&uhtar, addul &uhtar vol.1I pg.('2I

)lamgiri vol.1 pg.0(605E

Law: $f two people performed Namaa together in a manner where

each of them made intention of $maamat, then Jin this caseK the

Namaa will be doneI and if each one made Niyyat for $Htida Ji.e. tofollowK, then the Namaa of neither of them is valid. D)lamgiri vol.1

pg.05E

Law: ne who too a vow J&innatK for any Namaa, may neither

read that Namaa behind one who is reading a 7ard Namaa, nor

behind one who is reading Nafil, or behind one who is readingNamaa to fulfil a &innat. ?owever, if after one person too a

&innat, the other person too his &innat in this manner, that $ am

taing the &innat of that Namaa, which that certain person has



Vol.3 pg.20(

285

taen, then in this case each may read behind the other. D%urr+e+

&uhtar vol.1 pg.('2I )lamgiri vol.1 pg.05E

Law: $f one person swore an oath F*asm that he will read a Nafil

Namaa, then one who has taen a &innat cannot read the Namaa

Jto fulfil theK &innat behind him, and that person who swore the

F*asm, may read behind one who is reading a 7ard, or one who is

reading a Nafil, or behind one who is reading Jto fulfilK his &innat,

or behind another person who has taen a F*asm. D%urr+e+&uhtar

vol.1 pg.('36('(E

Law: ) FGaahaH is neither permitted to follow a F&asbooH, nor

JanotherK GaahaH. !imilarly, a &asbooH may not follow a GaahaH or

JanotherK &asbooH, and none can follow anyone of these two. D%urr+

e+&uhtar, addul &uhtar vol.1 pg.('3E

Law: $f two people were performing Nafil together and they caused

it to become invalid, each may read behind the other. $f they were

reading it separately and it became invalid, then Jin this caseK they

cannot mae $Htida. D%urr+e+&uhtar vol.1 pg.('3E

Law: $n the Namaa which has *asr JshortenedK, the &usafir cannot

follow the &uHeem if the time for it has elapsed, even if the &uHeem

commenced it after the time elapsed, or if he started in the

prescribed time, but the time elapsed before he completed the

Namaa. ?owever, if a &usafir tied his ahreema behind a &uHeem,

and after the ahreema, the time elapsed then the $Htida is valid.D%urr+e+&uhtar vol.1 pg.('3E

Law: $f a person performs a four aaat Namaa in F&ahal+e+

$Haamat Ja place of residenceK, in other words in a city or village and



Vol.3 pg.205

286

then he turns !alaam after two aaat. hen it is necessary that the

&uHtadi should now whether he is a &uHeem or a &usafir. his is

whether the &uHtadi is a &uHeem or &usafir. $f the $mam did not

announce before or after the Namaa that he is a &usafir, and then

Bust left, leaving his condition unnown, then Jin this caseK, the

&uHtadi should repeat his Namaa. ?owever, if he reads two and

then goes away in a non+urban area, or at a travel stop, then their

Namaa J&uHtadis NamaaK will be valid, as it will be understood

that he is a &usafir. D=hania pg.5I -ahr alal ?indiyaE

Law: hat Namaa which wherein $Htida is not correct due to pre+

reHuisite Ji.e. missing conditionK, then such a Namaa has not even

commenced at allI and if the $Htida is invalid because of it being

differed, then his J&uHtadisK Namaa will be counted as Nafil, but by

breaing such a Nafil will not mae the *aa for it 9aaBib. D%urr+e+&uhtar vol.1 pg.('(E

Law: he one who has performed 9udu JablutionK may mae $Htida

of one who has made ayammumI and one who washed his feet, may

mae $Htida of one who made &asah over the Geather+socs, and one

who washed the limbs of 9udu, may mae $Htida of one who made&asah on bandages. D)lamgiri vol.1I pg.0'E

Law: ne, who performs Namaa standing, may mae $Htida or one

who is sitting, and of one who is humpbaced, even though his

hunch is to the level of uu. ne who has such a limp on his foot

that he is not able to firmly place his entire foot on the ground, isallowed to lead others in Namaa, but it is <la J-etter and preferredK

for someone else to perform the $maamat. D)lamgiri vol.1I pg.0(E



Vol.3 pg.20/

287

Law: ne, who is reading Nafil, may mae $Htida of one who is

reading 7ard, even though the one who is reading 7ard does not

recite *iraat in the latter aaats. D)lamgiri vol.2 pg.0(E

Law: $f the one performing Nafil followed the one maing his 7ard,

then broe the Namaa, then in the same Namaa, he made Niyyat of

*aa for that which he missed, and made $Htida, it is valid. D)lamgiri

vol.1I pg.0(E

Law: ne who reads JNamaaK by gesturing Jby maing $shaaraK

may follow one who is e4actly in his situation, e4cept if the $mam is

lying down and reading by gesturing, and the &uHtadi is standing or

sitting, then Jin this caseK it is not valid. D%urr+e+&uhtar vol.1

pg.((2E

Law: $f a ;in performed $maamat, $Htida Ji.e. to followK is valid if he

appeared in human form. D%urr+e+&uhtar, addul &uhtar vol.1

pg.(1/E

Law: $f the $mam performed Namaa without ahaarat Ji.e. without

ablutionK or if any condition or essential act was not fulfilled,causing his $maamat to be improper, then Jin this caseK as far as

possible, it is necessary upon him that he should inform the

&uHtadis of thisI either by informing them himself, or by having

someone inform them, or by sending a letter to them Jin this

regardK, and the &uHtadis should repeat that Namaa Jonce they

become aware of itK. D%urr+e+&uhtar vol.1 pg.((3E

Law: $f the $mam claims that he is a aafir JunbelieverK, then his

statement in regards to anything before that will not be regarded,

and there is no need for repetition of any Namaa which was read



Vol.3 pg.200

288

behind him Jbefore his claimK. ?owever, now he is undoubtedly a

F&urtad JapostateK. D%urr+e+&uhtar vol.1 pg.(('E unless he says,

that until now $ was an unbeliever, and only now $ have become a

&uslim.

Law: $f the $mam performed ayammum because he was not able to

obtain water and the &uHtadi performed 9udu, and during the

Namaa, the &uHtadi saw water, then Jin this caseK the Namaa of

the $mam is done, but the Namaa of the &uHtadi has become

invalid. D!haami vol.1 pg.((#E that is if he is of the view that the

$mam has also become aware of the availability of water. $n most

=itaabs J-oosK this rule is absolute, but more evidently, it is

conditional. ا=هللاو و ص ل ا ب عل ا



Vol.3 pg.20

289

Chapter 7

Virtues of Namaaz

In Jama’at

∗

Virtues of Congregational Prayer 290

∗

Harmful Effects of missing the Jama’at 293

∗

Excellence of standing in the first Saff 293

∗ Regarding standing straight in the Saff 296

∗

Regarding standing shoulder to shoulder 298

∗

Warnings regarding leaving Namaaz 300

∗

Laws regarding Congregational Prayer 300

∗ Excuses for missing Jama’at 301

∗

Where should the Muqtadi stand? 302

∗ Condition when the Namaaz of a malebecomes invalid due to attendance of Females 306

∗ The Categories of Muqtadis and Rules related it 308

∗

When is the Muqtadi permitted to followthe Imam and when he is not? 315



Vol.3 pg.2#

290

Hadith 1: -uhari, &uslim, &ali, irmii and Nasai report from

$bn <mar ا Nع CPما

!Oهللا *M> that asoolullah saysI Fo perform Namaa inا

;amaat Jin congregationK is twenty seven times more virtuous than

performing Namaa alone.

Hadith 2: &uslim, )bu %awud, Nasai and $bn &aBah report that

)bdullah ibn &asud says, F$ have seen our own in a condition

where none would not stay away from Namaa J;amaatK, e4cept an

open hypocrite, or one who was illI and the condition of a person

who was ill would be such that he would be brought to Namaa

waling between two people, Ji.e. supported by two peopleK. ?e

further said, Fasoolullah educated us in regards to the F!unan )l

?uda Ji.e. he ight 9ay of MuidanceK, and it is !unan )l ?uda to

perform Namaa in that &asBid wherein )aan is called.

$t is mentioned in one narration, that one who wishes that tomorrow

Jin hereafterK he should go to )llah as a &uslim, then he should

guard all five of his Namaa when )aan for them is called out,

because )lmighty )llah has chosen !unan )l ?uda for your Nabi ,

and this is from !unan )l ?uda, and if you have performed your

Namaa in your homes, lie the one who remains behind, who readsNamaa in his home, then you have left out the !unnat of your Nabi

and if your leave out the !unnat of your Nabi Fyou shall go

astray.

he Narration of )bu %awud says, Fyou shall become unbelieversI

and that person who performs 9udu properly and goes towards the&asBid, then for every step he taes, )llah records reward for him,

elevates him and wipes away his sin.



Vol.3 pg.21

291

Hadith 3: Nasai and $bn =huaima in his !ahih report from

<thman that asoolullah said, Fne who performed =aamil

JfaultlessK 9udu, and then left for the 7ard Namaa, and read with

the $mam Ji.e. in ;amaatKI his sins shall be forgiven.

Hadith 4: abrani reported from )bu <maama that

asoolullah said, if the one who stays away from Namaa in

;amaat only new what is due to him for staying away, then he

would have got there even if he had to drag himself JthereK.

Hadith 5&6: irmii has reported from )nas that asoolullah

said, Fhere is freedom from two things for a person who reads

Namaa with ;amaat for )llah Ji.e. for the pleasure of )llahK, without

missing the abeer e <la J7irst abeerKI one is from the fire Jof

hellK and the other is from hypocrisy.

$n a JsimilarK narration in $bn &aBah from ?arat <mar ibn =hattab

it is stated that asoolullah said, F)llah will record for a person

who reads "sha with ;amaat without missing the abeer for forty

nights in the &asBid, with freedom from hell.

Hadith 7: irmii reported from $bn )bbas هللا !Oا Nع CPما ا *M> that ?uoor

said that at night from my Creator, came to me one who cameI

and in one narration it mentions that $ saw the &anifestation of my

Creator in a most beautiful &annerI ?e said, F &uhammad > $

answered by saying, 0 Œ' 0 د

و 1 0 0 !

0 Œي

: 0 ل .

?e said, F%o you now what the Close )ngels are in discussion aboutI

so $ said no, JsoK he placed ?is %ast+e+*udrat between my shoulders,

until $ felt its coolness in my chestI so all that which is in the sies

and earth, $ became aware of.



Vol.3 pg.22

292

$n one narration it has been mentioned, that $ became aware of all

that which is in the "ast and the 9est. ?e then said, F &uhammad

> $ said 0 Œ' 0 د ! 0 1 0 و 0 Œي: 0 ?e said, 9hen you JfinishK reading Namaa, thenل

say:

0 P2 [4 % 0 4[ 0اد 4 !4 :lد 0 > 0 ا ا 0 J4 0 % 44 \ ا 0 س 0 مل ̀: ا 0 0 (P3ا 4lو 0ح3 0 #!4 % 0 Œ3ال• 0 H 0ا 4lو 0 g 0ر 0 ال

3Lا 0لل: ‘ ‰ –4 : 3 Cا 0 —1 0ا

̂ Uو3ت E 0

" 0

H 0 f 0 Œي 0 ل

4 * 4 ƒ$ 4 ]s 0 % 0ا

F )llah $ as of you that $ may be able to do virtues actions, and

abstain from wrongdoingsI and $ should love the needyI and when

Pou will plunge your servants into 7itna, then tae me away before

that JhappensK.

?e said, that e4cellence is in maing conveying of !alaam commonI

feedingI and to pray Namaa at night when the people are asleep.

Hadith 8-9: $mam )hmed and irmii reported from &ua ibn

;abl that one morning ?uoor was a bit late in arriving, so

much so that it was near that we have seen the sun, when he

arrived hurriedly. he $Haamat was given and he performed theNamaa not very long. )fter completing his !alaam, he said in

a loud voice, all of you should remain where you are, as $ will inform

you what caused me to come in late for Namaa. $ woe at night,

made 9udu and then read as much Namaa as was meantI then $ felt

sleepy, Jafter this, he mentioned similar incidents, and in this

narration it saysKI 9hen ?e placed ?is %ast+e+*udrat, $ felt itscoolness in my chest, then everything became clear to me, and $

recognised everything. $t is also mentioned in this narration that

)llah said, 9hat is F=afaaraat and $ said, to wal towards the ;amaat,

to sit in the &asBid after Namaa, and in difficulty to mae full and



Vol.3 pg.23

293

proper 9udu. )t the end, asoolullah said, this is F?aH Jhe

ruthKI read this and learn it. irmii has mentioned that this ?adith

is !ahih, and that he ased &uhammad bin $smaeel, in other words

$mam -uhari about this ?adith, and he mentioned that this ?adith

is !ahih. %aarimi and irmii have also reported from )bdur

ahmaan bin )aish similarly narrations.

Hadith 10: )bu %awud, Nasai and ?aaim report from )bu

?urairah that ?uoor said, Fne who maes proper 9udu and

goes to the &asBid and there he finds the people have already read

the Namaa, then )llah will also give him the reward of those who

read Namaa in ;amaatI and his reward will not be less than any of

theirs. ?aaim has mentioned this ?adith to be !ahih on the

condition of &uslim.

Hadith 11: $mam )hmed, )bu %awud, Nasai, ?aaim, $bn

=huaima and $bn ?ibban in their !ahih reported from <bay bin

=aab that one day after performing the &orning rayer, ?uoor

said, Fcome forth certain person if you are present> eople said,

FNo Jhe is notKI ?e said, F$s certain person presentO he people

said, FNo Jhe is notKI ?e said, F-oth these Namaa are verydifficult for the hypocrites. $f they new the reward of these Namaa,

then they would have come dragging themselves on their neesI and

undoubtedly, the first !aff is lie the !aff of the )ngelsI and if you

new what the e4cellence of it Jthe first !affK is, you would rush

towards it. he Namaa of one man with another man, is better than

Namaa alone and with two JpersonsK is better than to read with one,and the more people there are, the more beloved it is to )llah.

Pahya bin &ueen and Lahli say that this ?adith is !ahih.



Vol.3 pg.2'

294

Hadith 12: $t is in !ahih &uslim from ?arat <thman that

asoolullah said, Fne who read the "sha Namaa with ;amaat, it

is as if he has remained standing Jin prayerK for half the nightI and

one who performed the 7aBr Namaa in ;amaat Jas wellK, it is as

though he has been standing Jin prayerK for the entire night. )bu

%awud, irmii and $bn =huaima report similar narrations


?uoor said, Fhe most uncomfortable for the hypocrites is "sha

and 7aBrI and if they new what Jbenefit was in itK, they would come

dragging themselves for itI Verily $ intended to command that

Namaa should be established, then command someone, to lead the

people in NamaaI and that $ should then tae with me some people

who have bundles of wood with them, and that $ should tae this to

those who do not present themselves for Namaa, and that $ shouldburn down their houses on them with fire.

$mam )hmed reported from him J)bu ?urairah K as well, that he

said, Fthat if it were not for the women and children in the house,

$ would have established "sha Namaa and then commanded the

youngsters to burn down whatever is in the houses with fire.

Hadith 14: $mam &ali reported from )bu -ar !ulaiman هللا ا *M>

ع CPما Nا !O that )meer ul &omineen 7arooH+e+)am noticed that

!ulayman bin )bi ?uthma was not present in the &orning

rayer. ?e JlaterK went to the maretplace, and on the way was the

house of !ulayman. ?e went to his mother !hifa and said, F$ did notfind !ulayman at the morning Namaa J7aBrK. !he said, F?e was

engrossed in Namaa at night and then he fell asleep. ?e then said,

Fead the Namaa of 7aBr with ;amaat, for according to me, it is

better than standing in prayer for the entire night.



Vol.3 pg.2(

295

Hadith 15: )bu %awud, $bn &aBah and $bn ?ibban report from

)bbas هللا !Oا Nع CPما *M> that asoolullah said, Fne who heard the )aanا

and did not mae himself present Jfor NamaaK, and there is no valid

e4cuse which is hindering him from comingI then that Namaa of his

is not accepted Ji.e. which he read aloneK. he people ased, F9hat is

a valid e4cuseO ?e said, F7ear or illnesses. )nother narration is

reported by $bn ?ibban and ?aaim from his as well, that one who

hears the )aan and does not present himself Jfor NamaaK without a

valid e4cuse, has no Namaa Ji.e. his Namaa is not acceptedK.

?aaim has mentioned this ?adith to be !ahih.

Hadith 16: )hmed, )bu %awud, Nasai, $bn =huaima, $bn ?ibban

and ?aaim report from )bu %ardah that ?uoor said, F$f there

are three persons in any village or rough country, and Namaa was

not performedI but shaitaan has overcome themI so regard ;amaatJCongregational prayerK as necessary, because a wolf usually attacs

that goat which is away from the floc.

?adith 1/+2#:

)bu %awud and Nasai have reported that )bdullah bin

<mm &ahtoom said, FPa asool)llah , there are many vicious

JharmfulK animals in &adina, and $ am blind, so do $ have specialpermission to perform my Namaa at homeO ?e said, F%o you

hear ?ayya )las !alaah, ?ayya )lal 7alaahO ?e said, FPes. ?e

said, Fhen mae yourself present Jfor NamaaK. !imilar to this,

&uslim reported from )bu ?urairah I and abrani reported in

=abeer from )bu <maama I and )hmed and )bu Pala and abrani

reported in )wsatI and $bn ?ibban reported from ;aabir

Hadith 21:

)bu %awud and irmii report from )bu !aeed =hudri

that a person arrived in the &asBid at a time when asoolullah

had already performed his Namaa. asoolullah said, Fcould



Vol.3 pg.25

296

someone spend charity for him Ji.e. be generous to him by reading

Namaa with him so he gets the reward of ;amaatK. ne person, Ji.e.

?arat )bu -ar !iddiHue K read Namaa with him.

Hadith 22:

$bn &aBah reports from )bu &usa )shari that

asoolullah said, Fwo or more than two JpersonsK mae up a

;amaat.


?uoor said, F$f people new what Jthe rewardK was in )aan and

standing in the first !aff, and if they would have not got this without

drawing lots, then they would have drawn lots Jto get this

opportunityK.

Hadith 24: $mam )hmed and abrani report from )bu <maama

that ?uoor said, F)llah and ?is )ngels send %urood

J-lessingsK on the 7irst !aff. he people asedI F)nd the second !affO

and ?e said, F)llah and ?is )ngels send %urood on the 7irst !aff.

)gain people ased, and he said, F)nd upon the second !aff ?e

then said, F!traighten your !affs and bring your shoulders in line,

and become gently in the hands of your brothersI and close up thegaps JspacesK, for shaitaan comes between you lie a baby goat.

Hadith 25:

9ith the e4ception of -uhari, the other !ihah !itta

have reported from Numan bin -asheer ع CPما Nا !O هللا ا *M> that asoolullah

would straighten the !affs lie an arrow, until he would feel that

now we understood. hen one day he arrived and stood up andwas almost about to mae abeer, when he noticed the chest of one

person out from the ;amaat Ji.e. not in lineK. ?e said, F servant

of )llah> !traighten the !affs, JorK )llah will cause disunity between

you. -uhari reported the latter portion of this ?adith.



Vol.3 pg.2/

297

Hadith 26:

-uhari, &uslim and $bn &aBah etc reported from

)nas that asoolullah said, F!traighten your !affs, as to

straighten your !affs, is from the perfection of Namaa.

Hadith 27:

$mam )hmed, )bu %awud, $bn =huaima and ?aaim

reported from <mar $bn <mar ع CPما Nا !O هللا ا *M> that ?uoor said, F)llah

will Boin one who Boins the !affs, and )llah will separate one who

separates the !affs. ?aaim has mentioned this ?adith to be !ahih

on the order of &uslim.

Hadith 28:

&uslim, )bu %awud, Nasai and $bn &aBah report from

!amurah that ?uoor said, F9hy dont you stand in your !affs

lie how the )ngels mae !affs before )llah. $t was ased, FPa

asool)llah how do the )ngels tie their !affs before )llahO ?e

said, Fhey fill the !affs in front and they stand close to eachother in the !affs.

Hadith 29:

$mam )hmed, $bn &aBah, $bn =huaima, $bn ?ibban

and ?aaim report from <mm ul &omineen !iddiHa هللا ا *M>

CPع Nا !O that

?uoor said, F)llah and ?is )ngels send %urood upon those who

tie their !affs JproperlyK. ?aaim has mentioned this ?adith to be!ahih on the order of &uslim.

Hadith 30: $bn &aBah reports from <mm ul &omineen !ayyidah

!iddiHa *M> CPع Nا !Oهللا ا that asoolullah said, F7or the one who closes of

the spaces Jin the !affK, )llah will have a house J&ansion in aradiseK

built for him.

Hadith 31: $t is reported in !unan )bu %awud, Nasai and !ahih of

$bn =huaima from -ara ibn )aib that asoolullah would

wal from one end of the !aff to the other end Jof the !affK and he



Vol.3 pg.20

298

would place his hands over our shoulders or chests, and say, F%o not

stand separated JdisunitedK, because your hearts will become

disunited.

Hadith 32-34: abrani reported from $bn <mar and )bu %awud

from -ara ibn )aib ا *M>هللا ´Pع &‘Nا !O that asoolullah said, Fhere is no

sawaab for any foot, compared to the foot that went forth to fill a

space in the !aff.

n the merit of it being a ?assan narration, -aa reported from

)bu ;uhaifa that he who closes the gap JspaceK in a !aff shall

receive &aghfirat Ji.e. he will be pardonedK.

Hadith 35: )bu %awud and $bn &aBah on the merit of it being a

?assan narration, report from <mm ul &omineen !iddiHa *M> CPع Nا

!O هللا ا

that asoolullah said, F)llah and ?is asool send %urood upon

those on the right of the !aff.

Hadith 36: abrani reported in =abeer from $bn )bbas ع CPما Nا

!O هللا ا *M>

that ?uoor said, F7or the one who fills the left side of the &asBid

because people are less there, then for him there is twofold reward.

Hadith 37: &uslim, )bu %awud, irmii and Nasai reported from

)bu ?urairah that asoolullah said, Fhe best !aff amongst the

!affs of males is the first !aff, and the least is the last !affI and the

best !aff from all the !affs of females is the last !aff.

Hadith 38-39: )bu %awud, $bn &aBah and $bn ?ibban <mm ul

&omineen and &uslim, )bu %awud, Nasai and $bn &aBah report

from )bu !aeed =hudri ع CPما Nا !O هللا ا *M> that asoolullah said, Feople



Vol.3 pg.2

299

will always stay away from the first !aff, until )llah will eep them

away from ?is &ercy and enter them into ?ell.

Hadith 40: )bu %awud reports from )nas that asoolullah

said, F7irst fill the first !aff, then the one behind it, if there is some

incompletion, it should be at the last one.

Hadith 41: )bu %awud reports from )bdullah ibn &asud that

asoolullah said, Ffor a female to read her Namaa in the veranda,

is better than reading in the !ahn, and inside the JroomK of her

house, is better than reading in the veranda.

Hadith 42: irmii reports from )bu &usa )shari that

asoolullah said, Fevery eye is the committer of adultery Ji.e.

which loos towards a strange femaleKI and undoubtedly, if a femalewears F$tr J7ragranceK and goes into a gathering, then she is such

and such. $n other words, she is an adulterer Jin the sense that she is

attracting attention to herselfK.

Hadith 43: $t is in !ahih &uslim from )bdullah bin &asud that

?uoor said, Fhose who are more sensible Jpeople ofunderstandingK amongst you, should come closer to me, then close

to the youngsters J?e repeated this thriceKI and protect yourself

from the commotion and clamour of the maretplace.





Vol.3 pg.3#1

301

Law: $n the &asBid of the locality, which has a set $mam, if the $mam

of the locality gave the )aan and $Haamat and performed the

;amaat according to the &asnun manner, then to establish ;amaat

with )aan and $Haamat according to the first ;amaat is &aruh. $f

the second ;amaat J;amaat+e+haaniyaK was established without

)aan, there is no obBection, as long as it is performed away from the

&ehraab. ?owever, if the first ;amaat was performed without

)aan, or if someone Jother than the $mamK performed ;amaat

JoutsidersK, then in this case, the ;amaat must be performed, and

this ;amaat will now not be regarded as the second ;amaat. o

change the location, it is sufficient for the $mam to stand to the right

or the left of a &ehraab. $n a roadside &asBid, wherein people come

in groups and pray their Namaa and leave. $n other words, the

Namaais of this &asBid are not set ones, even if the second ;amaat

is performed at such a &asBid with )aan and $Haamat, there is noharmI but this is more virtuous, that every group which comes

should perform with a fresh )aan and $Haamat. he same applies to

the &asBid at a station and temporary abode Jairport etcK. D%urr+e+

&uhtar, addul &uhtar vol.1 pg.51(E

Law: 7or the one whose ;amaat is being missed, it is not 9aaBibupon him to try and get the ;amaat at a different &asBid so that he

may read it thereI $t is however &ustahab. ?owever, for the one who

missed ;amaat in &asBid+e+?araam, &asBid+e+Nabawi or &asBid+e+

)Hsa, it is not &ustahab to try to get ;amaat somewhere else. D%urr+

e+&uhtar vol.1 pg. (10E

Law: )ll these are valid J!hariK e4cuses to miss ;amaat, i.e. these

people are e4empt from ;amaat: 1. 7or a sic person who finds much

difficulty in getting to the &asBidI 2. ) CrippleI 3. 9hose legs are cut

offI '. ne affected by stroeI (. ne who is so old that he cannot go



Vol.3 pg.3#2

302

the &asBidI 5. ) -lind person, even though there maybe someone

who can hold his hand and tae him to the &asBidI /. $n e4tremely

heavy rainsI 0. "4treme mud which causes hindranceI . "4treme

coldI 1#. "4treme darnessI 11. !tormy windsI 12. 7ear of loss of

wealth or foodI 13. 7ear of one who you owe money to and you are

poverty stricenI 1'. 7ear of an oppressorI 1(. he need to pass stoolI

15. he need to pass urineI 1/. !evere need to pass windI 10. 9hen

food is present and the desire for it is overwhelmingI 1. here is

fear of being left behind by travel groupI 2#. Caring for an ill person,

whereby if you go for ;amaat he will be in discomfort. )ll these are

valid reasons for omitting ;amaat. D%urr+e+&uhtar vol.1 pg.(1+

(2#E

Law: 7or females to go to ;amaat for any Namaa is not permissible,

be it a day Namaa or night NamaaI be it for ;ummah or for both"idsI be she young or old. !imilarly for her to go to sermon

gatherings etc. is not permitted. D%urr+e+&uhtar vol.1 pg.(2E

Law: $n a house where there are only females, for a male to mae

their $maamat is not permissibleI ?owever, if those females if there

are genealogical &ahrams, or ones wife is there, or some other malesare also there, then it is permissible. D%urr+e+&uhtar vol.1 pg.(2E

Law: $f there is only a single &uHtadi, even if he is a young boy, he

should stand to the right of the $mam. o stand to the left or behind

him is &aruh. $f there are two &uHtadis, then they should stand at

the bac. 7or them to stand ne4t to him is &aruh+e+aneehi andfor more than two to stand beside the $mam is &aruh+e+ahreemi.

D%urr+e+&uhtar vol.1 pg.(2+(31E



Vol.3 pg.3#3

303

Law: $f there are two &uHtadisI where one is an adult male and the

other a young boy, then both should stand at the bacI and if a

female is alone, she should stand at the bac, and if there are many

females, then they should still stand at the bac. $f there are two

&uHtadis, i.e. one male and one female, then the male should stand

ne4t to the $mam and the female at the bac. $f there are two males

and one female, then the males should stand behind the $mam, and

the female should stand behind them. D)lamgiri, vol.1 pg.00I -ahrE

Law: $f one person is standing ne4t to the $mam, even though there

is a !aff at the bac, then this is &aruh. D%urr+e+&uhtar vol.1

pg.(31E

Law: o stand ne4t to the $mam means that the foot of the &uHtadi

should not be in front of the $mams, $n other words the anle of the&uHtadi should not be in front of the anle of the $mam. here is no

issue in the head being ahead of him or not. $f one is standing ne4t to

the $mam and because the &uHtadi is taller than the $mam, thus in

!aBdah the head of the &uHtadi goes beyond the head of the $mam,

but his anle does not go beyond the anle of the $mam, then there is

no obBection. !imilarly, if the &uHtadi has bigger feet and his toesare beyond those of the $mam, there is still no obBection, as long as

the anle is not beyond that of the $mam. J!o it means one should

stand slightly bac so that his anle is slightly behind the $mamsK.

D%urr+e+&uhtar vol.1 pg.(3#E

Law: $f one is reading by Mesturing, then the pro4imity of the feetwill not be counted, but the condition is that his head should not be

beyond the head of the $mam, even though Jin this caseK the feet of

the &uHtadi is beyond the feet of the $mam, be this whether the

$mam is reading with JactualK uu or !uBood or if he is reading



Vol.3 pg.3#'

304

whilst sitting, or lying down, with his feet facing *iblaI and if the

$mam is lying on his side, reading by gesturing Jusing signsK, then

the pro4imity of the head is not counted, but the condition is that

the &uHtadi should by lying down behind the $mam. Daddul

&uhtar vol.1 pg.(3#E

Law: $f the &uHtadi is standing on one foot, then with regards to

pro4imity, the one foot will be counted, and if he is standing on both

feet, if one is in line and the other is behind, it is still correctI and if

one foot is ne4t to the $mam and the other is ahead, then the

Namaa should not be regarded as being correct. Daddul &uhtar

vol.1 pg.(3#E

Law: $f a single person is standing ne4t to the $mam and another

person arrives, then the $mam should step forward, and the one whohas Bust come should stand ne4t to that &uHtadiI or that initial

&uHtadi should move bac be this whether the one who Bust came

pulled him bac, be this before the abeer or after the abeer. )ll

these are permissible. 9hichever can be done should be done. $f all

are possibilities, then one has the choice, and if the &uHtadi is only

one, then for him to step bac is )fdal, and if there are two JwhocameK, then for the $mam to go forward is better. $f the $mam went

forward because the &uHtadi told him to, the Namaa is nullifiedI

and if the &uHtadi went bac with this Niyyat that because he told

him to, so $ should listen, then the Namaa is nullifiedI and if it is to

fulfil the command of !hariah, then there is no harm. Daddul

&uhtar vol.1 pg.531E

Law: $f men, women, children, or a =hunsa Ja person with

reproductive organs of both se4esK are all gathered together, then

the arrangement of the !affs is as follows: first should be the mens



Vol.3 pg.3#(

305

!aff, then the !aff of the children, then that of the =hunsa, then the

females. $f the child is alone, he should be put into the !aff of the

males. D%urr+e+&uhtar vol.1 pg.(3'E

Law: 9hen standing in the !affs, they should be close, the shoulders

should meet and no space should be left between JpeopleK. D%urr+e+


Law: he $mam should stand in the middle. $f he is standing to the

left or right Jof the ;amaatK, it is =hilaaf+e+<la. D)lamgiri vol.1 pg./E

Law: he !aff of the &ales, as it is closer to the $mam is the most

virtuous, and the second is more virtuous than the third and based

on this view, and so on. D)lamgiri vol.1 pg./E

Law: he first !aff being )fdal is for any Namaa e4cept ;anaaah,

and in ;anaaah Namaa, the last !aff is more virtuous. D)lamgiriE

7or the &uHtadi, the most virtuous place to stand is near the $mam,

and if both sides of the !aff are eHual, then to stand to the right is

virtuous. D)lamgiri vol.1 pg.0E

Law: 7or the $mam to stand between the pillars is &aruh. Daddul

&uhtar vol.1 pg. (31E

Law: $f there is space in the first !aff and the bac !aff has become

full, and then one may go through the !aff and stand in the empty

place, because the ?adith has mentioned that one who sees a spacein a !aff and then fills it, he will receive salvation. D)lamgiri vol.1

pg.0E his refers to that place where there is no fear of fitna and

arguments by doing this.



Vol.3 pg.3#5

306

Law: o stand behind the !affs, if there is still place in the !ahn, is

disallowed. D%urr+e+&uhtar vol.1 pg.((3E

Law: $f a female is standing in pro4imity with a male, the Namaa of

the male becomes nullified. here are few conditions for this:

1. he female should be &ushtihaat, i.e. she should be one who

intimacy with is possible, even though she may have not reached the

age of puberty, and in &ushtihaat the age is not counted, be she

years of age or a bit less, whereby her physical body is capable of

thisI and if it is not capable of this, then the Namaa is nullifiedI even

if she nows how to read Namaa. "ven an old woman is regarded as

&ushtihaat in this ruling. $f that female is persons wife or from his

&ahrams, the Namaa will still be nullified.

2. $f there is nothing that is eHual to the thicness of the finger or

one hand length in height that is a partition between them, nor is

there that amount of distance between them, wherein one male can

stand, or if the female is not standing at such a height, where any

limb of the male is in pro4imity with hers

3. he pro4imity occurred in a Namaa where there is uu and

!uBood. $f this pro4imity occurred in ;anaaah Namaa, then the

Namaa is not nullified.

'. hat Namaa should be Boined by ahreema for both, in other

words the female made $Htida of him or both of them made $Htida ofanother $mam, even if they did not Boin from the beginningI and if

both of them are each reading their individual Namaa, it will not

nullify the Namaa, but this is &aruh.



Vol.3 pg.3#/

307

(. $n F)da they are together, whereby a male is her $mam, or both of

them are being led by another $mam, behind whom they are maing

their Namaa F)da Jfulfilling itK be this in reality or Bust command

wise, for e4ampleI they are both FGaa ?aH that even after the $mam

has completed, even though they are not behind the $mam but

command wise they are still behind the $mamI and a &asbooH is

neither in reality nor command wise behind the $mam, but he is

actually a &unfarid.

5. -oth are facing the same direction. $f they change direction, such

as on a very dar night, where it cannot be noticed, and one is facing

the $mam and the other the &uHtadi, of if they read in the =aaba e

&uaamah and the direction changed, the Namaa will be done.

/. $f the female is sane, Namaa in pro4imity with an insane personwill not nullify the Namaa.

0. $f the $mam made Niyyat for $maamat of females Jas wellK, the

Namaa is done, even if when maing this Niyyat no females were

present, and if the Niyyat of $maamat is not made, then the Namaa

of the females is invalid and the males is valid.

. 7or the pro4imity to be for such duration that one complete un

is completed, in other words the duration of three asbeehs.

1#. -oth now how to read Namaa

11. he male is sane and mature D%urr+e+&uhtar, addul &uhtar

vol.1 pg.(32+(3'I )lamgiri vol.1 pg.0 etcE



Vol.3 pg.3#0

308

Law: $f the $mam started the Namaa for males and afterwards a

female came and stood beside him, and he had even made the Niyyat

of $maamat for females, but the moment she Boined he gestured to

her to move bac, but she too no heed and did not move, her

Namaa is nullified, and not the males. !imilarly, if she stands ne4t

to the &uHtadi, and he gestured to her and she did not move, then

only her Namaa is nullified. Daddul &uhtar vol.1 pg.(30E

Law: 7or a =hunsa &ushil to stand in the pro4imity Jof a maleK

does not nullify the Namaa. D)lamgiri vol.1 pg.#E

Law: 7or a good looing male Jwho is enticingK to stand ne4t to a

male will not nullify the Namaa. Daddul &uhtar vol.1 page. (3E

Law: he &uHtadi is of four types:

B" Mudri

=" aaha.

D" Masboo.

E" aaha. Masboo.

1. ) &udri refers to that person who read with the $mam from the

first aaat upto the ashahud, even if he was not with the $mam in

the uu of the first aaat.

2. ) Gaa ?aH refers to that person who made $Htida of the $mam in

the first aaat, but after $Htida, all his aaats or few of hisaaats were missed, either due to an F<r such as due to being

unaware or due to a crowd he was not able to mae uu or !uBoodI

or he was affected by a ?adath in NamaaI or if a &uHeem made

$Htida behind a &usafirI or in Namaa+e+=hauf, the first group who



Vol.3 pg.3#

309

did not get that aaat with the $mamI or even if it was missed

without any valid reasonI such as if he preceded the $mam in uu or

!uBood, and he did not even repeat Ji.e. rectify thisK, then in this case

the second aaat of the $mam has become his first, and the $mams

third, his second, and the $mams fourth his third, so he must add

one more aaat at the end.

3. ) &asbooH refers to that person who Boined after the $mam

already completed a few aaats, and remained until the end.

'. Gaa ?aH &asbooH refers to that person who did not get the

starting aaats, and then after Boining he became a Gaa ?aH.

D!haami vol.1 pg. (((+(5E

Law: he ruling regarding the Gaa ?aH is the same as the &udri,because when he reads the aaats he has missed, he will neither

recite *iraat in them and nor will he mae !aBdah+e+!ahw in them

due to any errorI and if he was a &usafir JtravellerK then in Namaa

by maing intention of being resident, it will not differ the condition

of his 7ard, where it becomes four from two, and he will read the

missed ones firstI this will not happen, but he should follow the$mam, and when the $mam has finished then he should read his own.

7or e4ample, he was affected by ?adath, and when he returned after

maing 9udu, he found the $mam in *ada+e+)ahira Jthe last

sittingK, then he will not Boin the $mam in *ada, but he will continue

from where he left off, and after this, if he still gets the $mam, then

he may Boin. $f he did not do this, but he Boined the $mam, then afterthe $mam turned !alaam, he read the missed ones, even though it is

done but he is sinful. D%urr+e+&uhtar, addul &uhtar vol.1 pg.((/E



Vol.3 pg.31#

310

Law: $f one fell asleep in the third aaat and woe up in the fourth

aaat, then he is commanded to read the 3rd without *iraat, and if

he finds the $mam in the fourth, then he should Boin, otherwise he

should read that as well alone without *iraatI and if he did not do

this and read the fourth with the $mam, and then read the 3rd

thereafter, then it has been done but is sinful to do this. Daddul

&uhtar vol.1 pg.((/E

Law: he rulings regarding the &asbooH in these laws differ from

the Gaa ?aHI as he must continue with the $mam and after the $mam

has turned !alaam, he should complete his missed aaats. ?e will

recite *iraat in the aaats, which he missed, and if he maes !ahw

JerrorK in this, he will mae !aBdah+e+!ahw, and by maing Niyyat of

F$Haamat JresidencyK the 7ard with be differed. Daddul &uhtar

vol.1 pg.((/E

Law: he &asbooH in regards to his missed aaats is &unfaridI

whereby if he did not read hana in the beginning because the $mam

was also already reciting *iraat aloud, and if the $mam is in uu

and if he reads hana he will miss the uuI or if the $mam was in

*adaI thus no matter what the reason may have been for notreading it, he may read it now, and before *iraat he should recite

the aoo. D)lamgiri vol.1 pg.1I addul &uhtar vol.1 pg.(//E

Law: $f the &asbooH read his missed aaats and then followed the

$mam, his Namaa is nullified. D%urr+e+&uhtar vol.1 pg.((0E

Law: $f the &asbooH found the $mam in *ada, ?e should stand

straight and say the abeer+e+ahreema, then saying the second

abeer he should go into *ada. D)lamgiri vol.1 pg.1E $f he finds the

$mam in uu or !uBood, he should do the same. $f he said the 7irst



Vol.3 pg.311

311

abeer, bent and reached the position of uu, then in all cases the

Namaa is not valid.

Law: 9hen the &asbooH started his aaats after the $mam

completed, then in regards to *iraat, this will be counted as the first

aaat, but in regards to ashahud, it will not be regarded as the

first, but it will be regarded as the third, fourth or fifth. 7or e4ampleI

$n a 3 or ' aaat Namaa if he only got one aaat, then with

regards to ashahud, this which he is reading now is his second, so

he should read one aaat with !urah 7aateha and !urah, and then

mae *adaI and if he omits the 9aaBib, i.e. the !urah 7aateha and

*iraat, then if it is deliberately, then to repeat the Namaa is 9aaBibI

and if was done in error, then he should mae !aBdah+e+!ahwI then

in the one after this, he should also read !urah 7aateha an !urah, but

he should not sit in thisI then in the one after this, he should recite!urah 7aateha and mae uu and recite the ashahud etc and

complete the Namaa. $f he got two aaats and he missed two

aaats, then he should mae *iraat in both those aaats. $f he

leaves out the 7ard of *iraat in even one, the Namaa will be

nullified. D%urr+e+&uhtar vol.1 pg.((0E

Law: here are four issues wherein the &asbooH is within the

uling of a &uHtadi:

1. ne cannot mae his $Htida, but the $mam can nominate him Jput

him forwardK as his =halifa Jin NamaaKI ?owever, after becoming

=halifa Jin NamaaK, he will not turn the !alaam Jfor that NamaaK.?e will nominate another person as =halifa for that purpose.

2. )ccording to consensus, he will proclaim the abeers of ashreeH



Vol.3 pg.312

312

3. $f he wishes to read Namaa afresh and he maes abeer with

Niyyat of ending that Namaa, then it will be terminated, contrary to

the ruling of a &unfarid, whereas his Namaa will not be terminated.

'. $f he stood up to read his missed aaats, and the $mam has to

mae !aBdah+e+!ahw, even though a 9aaBib was omitted before he

made $Htida Jof the $mamK, he is commanded to return if he has not

as yet made the !aBdah of his aaatI and if he does not return, then

at the end he should mae these two !aBdahs of !ahw. D%urr+e+

&uhtar vol.1 pg.((06((E

Law: he &asbooH should not stand immediately after the $mam

has turned !alaam, but he should wait for at least the amount of time

that he can confirm that the $mam is not going to mae !aBdah+e+

!ahwI unless the time Jfor that !alaahK is very little. D%urr+e+&uhtarvol.1 pg.((E

Law: $f the &asbooH stood before the $mam turned his !alaam, then

if he stood before the $mam sat as per ashahud, then this *iraat is

not sufficient, and the Namaa is not validI and afterwards, if he read

as per what is necessary, it will be validI and if he stood up after the$mam sat as per ashahud and before the !alaam, then the )raan

which he has already performed will be countedI but to stand before

!alaam without need is &aruh+e+ahreemi. $f he completed his

missed aaats before the $mam turned !alaam, and still Boined in

the !alaam, it will still be regarded as correctI and if he follows in

*ada and ashahud, then the Namaa will be nullified. D%urr+e+&uhtar vol.1 pg.((E

Law: $f the &asbooH stood up due to some F<r before the $mamI for

e4ample, he fears being affected by ?adath whilst waiting for !alam,



Vol.3 pg.313

313

or there is fear of the time of 7aBr, ;ummah, or "id rayers being

e4piredI or if the &asbooH is &aoorI and if there is fear of the time

of Namaa e4piringI or if he made &asah on the leather socs and

the duration for this is e4piringI then in all such situations there is

no F=arahat D%urr+e+&uhtar vol.1 pg.((E

Law: $f the $mam left out any !aBdah of Namaa, and he

remembered after the &asbooH has already stood up, then it is 7ard

for the &asbooH to follow the $mam in this. $f he does not return, he

Namaa is not validI and if in this situation the &asbooH completed

the aaat already and even made the !aBdah, then Namaa will not

be valid absolutely, even if he follows the $mam. $f the $mam has to

perform !aBdah+e+!ahw or recitation, and he has already made the

!aBdah of his aaat, then if he follows, it will be nullified, otherwise

not. D%urr+e+&uhtar vol.1 pg.((6(5#E

Law: $f the &asbooH intentionally turned !alaam with the $mam,

thining that he too has to turn !alaam with the $mam, the Namaa

is nullifiedI and if he forgetfully turned !alaam after the !alaam of

the $mam, then !aBdah+e+!ahw is essentialI and if he turned it with

him together, then there is nothing. D%urr+e+&uhtar, addul&uhtar vol.1 pg.(5#E

Law: $f he forgetfully turned !alaam with the $mam, and then

assumed that his Namaa is nullified Jdue to thisK, then he said )llah

)bar with the Niyyat to start the Namaa afresh, then the Namaa

has been nullified. D)lamgiri vol.1 pg.1E

Law: $f the $mam after *ada+e+)ahira forgetfully got up for a fifth

aaatI then if the &asbooH deliberately follows the $mam, his

Namaa is NullifiedI then if the $mam has not made *ada+e+)ahira,



Vol.3 pg.31'

314

then until such time that he does not mae the !aBdah of the fifth

aaat, it will not be nullified. D%urr+e+&uhtar vol.1 pg.(5#E

Law: $f the $mam performed !aBdah+e+!ahw and the &asbooH

followed him, Bust as he has been commanded toI then he realied

that there was no need for the $mam to mae !aBdah+e+!ahw, the

Namaa of the &asbooH is nullified. D%urr+e+&uhtar vol.1 pg.(5#E

Law: $f two &asbooHs made $Htida of the $mam in the same aaat,

but then when they began to read, if one could not remember how

many aaats and he observed how many the other person read,

and he read the same by observing himI then if he did not mae

Niyyat of following him, the Namaa is valid. D%urr+e+&uhtar vol.1

pg.((0E

Law: he ruling with regards to the Gaa ?aH &asbooH is that in the

aaats in which he is a Gaa ?aH, he should read it in the seHuence

of the $mam, and in them the rules pertaining to a Gaa ?aH should be

applied. )fter them, when the $mam has completed Jhis NamaaK,

wherein he is now regarded as &asbooH, he should read according to

the rules pertaining to a &asbooH. $n other words, if he got Boined inthe second aaat of a four aaat Namaa, and he fell asleep in

two aaats, then he should first read those aaats in which he fell

asleep, without *iraat, by remaining silent for the duration of !urah

7aateha, then whatever he gets with the $mam, he should follow in

itI thereafter he should read the missed aaats with *iraat. D%urr+

e+&uhtar vol.1 pg.((/, addul &uhtarE

Law: $f he remained asleep in two aaat and has doubt regarding

one, that whether he read with the $mam or notI then in this case he

should read it at the end of the Namaa. D)lamgiri vol.1 pg.2E



Vol.3 pg.31(

315

Law: $f the $mam read the ashahud in the *ada+e+<la and stood

up, and some of the &uHtadis forgot to read the ashahud, and they

too stood up with the $mam, then those who did not read ashahud

should sit down, and only continue following the $mam after reading

the ashahudI even if a aaat is missed. D)lamgiri vol.1 pg.#E

Law: $f the &uHtadi piced up his head from !aBdah or uu before

the $mam, then for him to return is 9aaBibI and this will not be

counted as two JseparateK uus or !aBdahs but will be counted as

one. D)lamgiri vol.1 pg.#E

Law: $f the $mam made a lengthy !aBdah and the &uHtadi piced up

his head, and he thought that the $mam is in the second !aBdahI and

he too made !aBdah with him, then if he made the intention of the

first !aBdah, or he did not intend anything, or he made for thesecond, and he made this with the intention of following, then it will

be counted as the first, and if he only intended for the second, then

the second has been done, then if he was still in the same !aBdah and

the $mam too made !aBdahI and it combined, then it is permissibleI

and if he piced up his head before the $mam made the second

!aBdah, then it is not permittedI and he has to repeat that !aBdah. $fhe does not repeat that !aBdah, the Namaa will be nullified.

D)lamgiri vol.1 pg.#E

Law: he &uHtadi lengthened the !aBdah to the e4tent that the

$mam piced up his head from the first !aBdah and went into the

second !aBdah. Now the &uHtadi piced up his head and assumedthat the $mam was still in the first !aBdah, and he made !aBdah again

Jon this assumptionK, it will be counted as the second !aBdah, even

though he had only intended the first !aBdah. D)lamgiri vol.1 pg.#E



Vol.3 pg.315

316

Law: here are ( things that if the $mam leaves it out, the &uHtadi

too should not do and he should follow the $mam. hey are:

B" 2he 2abeers of the Lid 6rayers

=" Qa!da-e-'la (<irst itting+

D" a4dah-e-2ilaaat

E" a4dah-e-ah

(. *unoot, when there is no fear of missing the uuI otherwise,

ead *unoot and then go into uu D)lamgiri vol.1 pg.#I !agheeriE

if he has not made the *ada+e+<la and has not stood up straight as

yet, but even in this, the &uHtadi should not follow the $mam, but heshould inform him, so that he should return. $f he returns, then fineI

but if he already stood straight up, then do not point it out to him,

otherwise the Namaa will be nullifiedI but the &uHtadi too should

leave the *ada and stand Jwith the $mamK.

Law: here are ' things which if the $mam does, the &uHtadi shouldnot follow:

1. $f he made an e4tra !aBdah in Namaa

2. $f in the abeers of "id rayer, he e4ceeded it as stipulated by the

!ahaba

3. $f he said ( abeers in ;anaaah Namaa'. $f he forgetfully stands for the fifth aaat, and in this situation

where he has done *ada+e+)ahira, then the &uHtadi should wait

for himI $f he returns before maing !aBdah of the fifth aaat then

the &uHtadi should follow him as well, and turn !alaam with him,



Vol.3 pg.31/

317

and mae !aBdah+e+!ahw with himI and if he has already made

!aBdah of the fifth aaat, the &uHtadi should turn !alaam aloneI

and if he did not mae the *ada+e+)ahira and he made the !aBdah

of the fifth aaat, then everyones, Namaa is nullifiedI even if the

&uHtadi read ashahud and turned !alaam. D)lamgiri vol.1 pg.#E

Law: here are things that if the $mam does not do it, the &uHtadi

should not follow him, but he should fulfil these:

B" Raising the hands in 2abeer-e-2ahreema

=" 2o re&ite 2hana, if the 3mam is in <aateha, and he is reading softly

D" 2abeer of Ruu

E" 2abeer of u4ood

>" 2asbeehs

5" 2asmi!7" Re&iting the 2ashahud

I" 2o turn alaam

J" 2abeers of 2ashree. 0Alamgiri vol"B $g"J@ agheeri1

Law: $f the &uHtadi made uu and !uBood in all the aaats before

the $mam, he should read one more aaat at the end without*iraat. D)lamgiri vol.1 pg.#E

Law: $f he made !aBdah before the $mam, but before lifting his head

from !aBdah, the $mam too went into !aBdahI the !aBdah is valid, but

for the &uHtadi to do this Ji.e. precede the $mamK is ?araam.

D)lamgiri vol.1 pg.#E

Law: $f there was a difference JdisagreementK between the $mam

and &uHtadisI the &uHtadis say he read 3 aaats and he claims he

read ' aaats, the word of the $mam will be taen and Namaa will



Vol.3 pg.310

318

not be repeated. $f there is disagreement amongst &uHtadis Ji.e. they

differ with each other on how many aaats were readK, then they

should go with that which the $mam claims. $f one person is

confident that it is 3 aaats and one is confident that it was '

aaats, whilst the $mam and other &uHtadis are in doubt, then in

this case, then there is no ruling on them J$mam and othersK, and

those who have confidence in regards to the aaats having been

less, they should repeat their Namaa. $f the $mam is confident he

read 3 aaats and one person has confidence that the entire JfourK

was read, then the $mam and the people should repeat itI and there

is no need for the one who is confident to repeat. ne person is

confident that aaats are less, whereas the $mam and the rest of

the ;amaat are in doubt, then in this, if time is still permitting, it

should be repeatedI otherwise they are not liable for anything.

?owever, if two F)adil J;ustK persons say this with full conviction,then it should be repeated. D)lamgiri vol.1 pg.3E



Vol.3 pg.31

319

CHAPTER 8

PERFORMINGNAMAAZ WITHOUT

WUDU



Vol.3 pg.32#

320

)bu %awud reports from <mm ul &omineen ?arat )isha !iddiHa

ع CPا Nا

!O هللا ا *M> that asoolullah said, F9hen a person in Namaa ends

up without 9udu Ji.e. his 9udu breasK he should hold his nose and

leave.

$bn &aBah and %arHutni is also from her, that asoolullah said,

7or the one who vomits, or if he has a nose bleed, or if he Fmaee

Jpre+eBaculation fluidK is released, then one should wal out, and

after maing 9udu, he may mae F-ina Ji.e. continue from where he

left offK on condition that he did not spea in+between. his is also

the statement Ji.e. viewK of numerous other !ahaba+e+=iraam, such

as !iddiHue+e+)bar, 7arooH+e+)am, &aula )li, )bdullah ibn <mar,

!alman 7arsiI and it is also the view of numerous aabieen such as

)lHama, aus, !aalim bin )bdullah, !aeed bin ;ubair, !huba,

$brahim Nahii, )ta, &ahool, !aeed ibn )l &usayyab

ا

Uوا

_>هللا

!م

@ا

&‘Nا

!O


Law: $f the 9udu of a person who is in Namaa breasI then even

though he is in the *ada+e+)ahira Jlast sittingK, after completion ofashahud and before !alaam, he may perform 9udu and continue

from that point forward Ji.e. where his 9udu broeK. his is nown

as F-ina. ?owever, it is )fdal Jmore virtuousK to commence the

Namaa afresh. his is nown as F$stinaaf. he ruling in regards to

males and females is the same in this. DMeneral -oos of 7iHhI

)lamgiri vol.1 pg.3E

Law: ?e should repeat the Fun Ji.e. elemental arts of NamaaK in

which the hadath occurred. D)lamgiri vol.1 pg.3E



Vol.3 pg.321

321

Law: here are 13 conditions of F-ina. $f even one of the 13

conditions is ine4istent, F-ina will not be permissible. he 13

conditions are:

1. he ?adath should be the cause of 9udu Ji.e. it should necessitate

9uduK.

2. $ts e4istence not being Huestionable.

3. he hadath should be F!amaawi Ji.e. natural occurrenceK, in other

words neither is it from within the control of the servant Jof )llahK,

nor its means.

'. he ?adath JimpurityK should be from his body.

(. ?e did not complete any un with this ?adath.

5. Nor did he delay without any valid reason more than it taes to

complete a un.

/. Nor did he complete the un whilst waling.

0. ?e did not do any action which is not permitted in Namaa, and

which is different to Namaa.

. ?e did such an action, which is permitted, but unnecessarily he

did not do it to the e4tent of it becoming contrary.

1#. )fter the ?adath+e+!amaawi, a ?adath+e+!aabiH did not occur.



Vol.3 pg.322

322

11. )fter the ?adath+e+!aabiH, if a !aahib+e+arteeb did not

remember a *aa.

12. $f he is a &uHtadi, then he should not have completed somewhere

else before the $mam had finished.

13. $f he was the $mam, he did not mae such a person =halifa who is

not capable of $maamat. D%urr+e+&uhtar vol.1 pg.15(I )lamgiri

pg.3+'E

Explanation of the aforementionedConditions

Law: $n Namaa the need for Mhusl became compulsory, for

e4ample, due to reflecting etc. one had seminal discharge, then insuch a case, F-ina will not be valid. $t is necessary to commence the

Namaa afresh Jafter MhuslK. D)lamgiri vol.2 pg. 'E

Law: $f that ?adath JimpurityK is something infreHuent, such as

laughing aloud, unconsciousness and insanity, then one cannot

apply F-ina.

Law: $f it is not F?adath+e+!amaawi, whether it was caused by the

&usalli himself, whereby he intentionally broe his 9udu Jsuch as if

he vomited out a mouthful, or if he pressed a boil which caused fluid

to flow from it, or if he had a sore JboilK on his nee and he pressed it

hard on the ground causing it to ooeKI or whether it was causedthrough someone else Jdoing somethingK, such as if someone struc

his head with a stone, causing blood to ooe, or if someone else

pressed his boil causing blood to ooe out, or if a stone Jbric etcK fell

on his head from the roof causing blood to flow from his body, even



Vol.3 pg.323

323

if the stone fell by itself or by someone waling there, then in all the

aforementioned cases, he must read the Namaa afresh. ?e cannot

mae F-ina. !imilarly, if a fruit fell from a tree causing him inBury

and blood ooed due to this, or if a thorn pierced his foot, or it

pierced the forehead when he went into !aBdah, and blood ooed

outI or if a hornet stung him, causing blood to ooeI then in these as

well F-ina cannot be made. D)lamgiri vol.1 pg.3+'I addul &uhtar

vol.1 pg.15(E

Law: $f one vomited a mouthful uncontrollably, then he may mae

F-ina, but if he did so intentionally, then he cannot. $f a person fell

asleep in Namaa and ?adath occurred, and he woe after some

time, he can mae F-inaI and it was whilst awae and he delayed,

then the Namaa has been nullified JbroenK. $f he passed air

JflatulenceK due to coughing or sneeing, or if droplets of urine werereleased, then F-ina cannot be done. D)lamgiri vol.1 pg.3+'E

Law: $f someone put some impurity on his body, of through some

way his clothing or body became polluted with impurity more than

one dirham, then after cleansing the impurity, he cannot mae

F-inaI but if he became impure due to the same ?adath, then he maymae F-inaI and if it is due to both =hariB and ?adath, then he

cannot mae F-ina. D)lamgiri vol.1 pg.(E

Law: $f ones clothing becomes impure and other JcleanK pure

clothing is available, whereby he can immediately change into it,

then if he changed into it immediately, the F-ina is done. $f there isno other clothing available, into which he can change, or he

completed one un in this condition, or he delayed, then Jin all

these casesK the Namaa has been nullified. D)lamgiri vol.1 pg.(1E



Vol.3 pg.32'

324

Law: $f ?adath occurred in uu or !aBdah, and if he raised his head

with the intention of completing the unI in other words, ?e said

هللا3 م 0ن ح 4 0د 0 ‚4 0 1µ 0ا

4F when coming up from uu, or Hh\iهللاا as he came up from

!aBdahI or when going to mae 9udu or when returning he recited

*iraat, the Namaa is nullified and he cannot mae F-ina. $f he said

4هللا ا

0 Uح 0ا

] 3 1or هللا ا 4 0 6 there is no problem in maing F-ina. D)lamgiri vol.1ل&¶ 0 64:

pg.'I addul &uhtar vol.1 pg.2/(E

Law: $f after ?adath+e+!amaawi, he intentionally caused a ?adath,

then now F-ina cannot be made. Daddul &uhtar vol.1 pg.15(I

)lamgiri vol.1 pg.'E

Law: ?adath occurred, and there is sufficient water to perform

9udu, and he left that water and went somewhere further away,

F-ina cannot be made. !imilarly, after hadath, if he spoe, ate or

dran anything, F-ina cannot be made. D)lamgiri vol.1 pg.'I addul

&uhtar vol.1 pg.15(E

Law: $f there was a need to fill water for 9udu from a well, then

F-ina can be made, and if it is done without reason, then it cannot be

done. D)lamgiri vol.1 pg.'E

Law: $f the F!atr JnaednessK was opened during 9udu, in other

words if the F!atr is opened due to necessity, such as if a female

opened her wrist for 9udu, the Namaa will not be nullifiedI and if

the F!atr was opened without need, the Namaa is nullified, such as

if a female opened both wrists at once to mae 9udu, the Namaa

will be invalidated. D)lamgiri vol.1 pg.'E



Vol.3 pg.32(

325

Law: he well is close, but there will be a need to fill the water, and

the available water is ept far away, then if he filled the water and

made 9udu, he must perform the Namaa afresh. D)lamgiri vol.1

pg.'E

Law: $f ?adath occurred in Namaa, and his house is closer to the

Fond and there is water available in the house, he still went to the

F?audh JpondK for 9udu, and there is a distance of less than two !aff

space between the ?audh and the house, then in this case the

Namaa will not be nullified, and if the distance is more than this,

then the Namaa will be nullifiedI and if did not remember that

there was water available at his house, and if it is his habit to mae

9udu at the ?audh, then in this case, he can mae F-ina D)lamgiri

vol.1 pg.'+(E

Law: if after the ?adath occurred, he went home to mae 9udu,

and he found the door closed, so he opened the door and then made

9uduI then when returning, if there is a fear of thieves, he should

close the doorI otherwise he should leave it opened. D)lamgiri, vol.1

pg.(E

Law: 9hen maing 9udu, he should fulfil the !unan and the

&ustahabs. ?owever, instead of washing each part thrice, if he

washed it four times, then he must start the Namaa afresh.

D)lamgiri, vol.1 pg.'E

Law: ?e should mae 9udu from the portion of the ?audh, which isclosest to him. 9ithout reason, he should not leave that place and go

to a different part of the ?audhI if he left this place and went to a

place at the ?audh which is further than the distance of two !affs,

the Namaa is nullifiedI and if there were too many people there



Vol.3 pg.325

326

JnearbyK, then Jgoing to the further endK wont nullify the Namaa.

D)lamgiri vol.1 pg.(E

Law: $f he forgot to mae F&asah during 9udu, then as long as he

did not stand in Namaa, he may go bac and mae &asah and then

returnI and if he remembered after standing in Namaa, then he

should start the Namaa afreshI and if he forgot some clothing there,

and went bac to fetch it, then he must commence the Namaa

afresh. D)lamgiri vol.1 pg. (E

Law: $f there is water in the &asBid, and if he made 9udu with it,

and with one hand he carried the vessel and brought it to place of

Namaa, he is permitted to mae F-ina. $f he used both hands to

carry it, he cannot mae F-ina. !imilarly, if he brought water from

the vessel in a Bug and brought it carrying it with one, hand, he maymae F-ina and if he brought it by carrying it with both hands, he

cannot. D)lamgiri vol.1 pg.(E

Law: $f he had performed &asah on the leather soc and hadath

occurred in Namaa, and he went to mae 9udu, but whilst maing

9udu, the duration for wearing the leather soc e4piredI or if he wasperforming Namaa after maing ayammum, and then found waterI

or if he had made &asah on a bandage, and after the ?adath, the

wound had healed and the bandage came off, then in all these

situations, he cannot mae F-ina. D)lamgiri vol.1 pg.(E

Law: $f he assume that his 9udu has broen, and thus left the&asBid, but now realises that the 9udu did not brea, then he should

read the Namaa afreshI and if he has not come out of the &asBid as

yet, then he should read what is remaining. D?idayaE



Vol.3 pg.32/

327

$f a woman has such an assumption, then the moment she moves

from the &usalla, the Namaa is nullified. D)lamgiri vol.1 pg./E

Law: $f one has the assumption that he commenced Jthe NamaaK

without 9uduI or if one had made &asah on the leather soc and

one assumed that the durations has e4piredI or if a !aahib+e+arteeb

was in Luhr Namaa and he assumed that he had not read the 7aBr

NamaaI or if he had performed ayammum, and his sight fell upon

alcohol and he assumed it was waterI or if he saw colour Ja stainK on

the clothing and assumed it was an impurityI then in all these cases,

if he Bust moved, with the thought of leaving the Namaa, but then

he realised that his assumption was incorrect, the Namaa is

nullified. D)lamgiri vol.1 pg./E

Law: $f the ?adath occurred in uu or !aBdah, then if he raised hishead with intention of F)da i.e. of completing Jthat unK, the

Namaa is invalidated. ?e cannot mae F-ina on this basis. D%urr+e+

&uhtar vol.1 pg.2/(E



Vol.3 pg.320

328



Vol.3 pg.32

329

CHAPTER 9

NOMINATING AKHALIFA

(SUCCESSOR)

IN NAMAAZ



Vol.3 pg.33#

330

Law: $f the $mam faces any ?adath Joccurrence that nullifies 9udu,

i.e. passing impurity etcK in Namaa, then based on the

aforementioned conditions, he may nominate another as =halifa Ji.e.

to complete the NamaaK. Jhis is nown as $stihlaf i.e. leaving

someone as ones !uccessorK. ?e may even do this in ;anaaah

Namaa as well. D%urr+e+&uhtar vol.1 pg. 25(E

Law: $n a case where F-ina is regarded as being permissible,

F$stihlaf in such a situation is regarded as correct, and where F-ina

is not valid, there $stihlaf is not correct. D)lamgiri vol.1 pg.(E

Law: hat person who can be the $mam of that F&uhaddath Ji.e. one

affected by ?adathK can also be the =halifa Jsuccessor for thisKI and

the one who cannot be an $mam Jfor thisK cannot be a =halifa as well.

D)lamgiri vol.1 pg.(E

Law: 9hen an $mam is affected by a ?adath, he should bloc his

nose and bend his bac and wal bacwards Jso that people thin he

has a nosebleedK, and by gesturing J$shaaraK, he may put someone

forward as the =halifa Ji.e. as the person who will complete the

;amaatK. ?e should not tal when maing someone =halifa.D)lamgiri vol.1 pg.(I addul &uhtar vol.1 pg. 25(E

Law: $f the Namaa is being held in an open field, then as long as he

does not come out of the !affs, he may nominate someone as his

=halifaI and if he is in the &asBid, then as long as he does not come

out of the &asBid, $stihlaf can be done. D)lamgiri vol.1 pg.(E

Law: $f there are !affs continuously even outside the &asBid, and the

$mam did not nominate anyone as =halifa inside the &asBid, but he

made someone from the outside a =halifaI then in this case, this



Vol.3 pg.331

331

$stihlaf is not proper. he Namaa of the people and the $mam has

been nullified. $f he went forward, then he can mae someone

=halifa as long as he does not go beyond the F!utrah JpartitionK or

the area of !aBdah. D%urr+e+&uhtar vol.1 pg. 25(I )lamgiri vol.1

pg.(E

Law: ) house and a small "id Mah is in the ruling of a &asBid. ) big

&asBid, big house and big "id Mah is within the ruling of an open

field. Daddul &uhtar vol.1 pg.35(E

Law: $f the $mam did not nominate someone as the =halifa, but the

people nominated someone, or if someone stood in the place of the

$mam himself, maing Niyyat of being $mam, then this =halifa has

become the $mam.

?owever, he will not be regarded as being the $mam if here merely

goes forth and stands in the place of the $mam without maing the

intention of $maamat Ji.e. of leading the ;amaatK. Daddul &uhtar

vol.1 pg.25(635(E

Law: $f he did not as yet go beyond the boundary that has beenstipulated to nominate a =halifa, in a &asBid or in an open fieldI and

neither did anyone else step forward as the =halifaI nor did the

;amaat nominate someone as the =halifa, then in this case the

$maamat of the $mam is still established, to the e4tent that even if

someone maes his $Htida at that time as well, it can be done.

Daddul &uhtar vol.1 pg. 35(E

Law: $f the $mam was affected by a ?adath and he nominated

someone from the bac !aff, and then left the &asBid, then if the

=halifa immediately made the Niyyat of $maamat Jbeing $mamK, then



Vol.3 pg.332

332

all those who are in front of that $mam, their Namaa is nullified. )ll

those that are in the same !aff Jwith himK to his right and left, and all

those at the bac, their Namaa will not be nullifiedI but if the

=halifa made this Niyyat that on reaching the place of the $mam, $

will become $mam, and the $mam left before he Jthe =halifaK reached

the place of the $mam, then the Namaa of everyone is nullified.


Law: $t is F<la Jmore virtuousK for the $mam not to nominate a

F&asbooH as the =halifa, but he should nominate someone elseI and

if he does nominate the &asbooH as the =halifa, then he Jthe

&asbooHK should not accept. ?owever, if he does accept, the Namaa

will be valid. D)lamgiri vol.1 pg.5E

Law: $f he did mae a &asbooH the =halifa, then the &asbooHshould continue from where the $mam stopped. )s for the issue of

how the &asbooH will now how many aaats are remainingI then

in this regard, the $mam should inform him of this by gesturing.

7or e4ample, if only one aaat is remaining, he should gesture to

him with one finger, if two are remaining, he should do so with twofinger, if he needs to go into uu, he Jthe $mamK should Jgesture byK

placing his hand on his nees, if he needs to go into !aBdah, he Jthe

$mamK should put his hand on his forehead, for *iraat, he should

eep it on his mouth, for !aBdah+e+ilaawat, he should eep it on his

forehead and tongue, and to gesture !aBdah+e+!ahw, he should eep

it on his chest.

$f the &asbooH is aware Jof how what needs to be doneK, then there

is no need to gesture. D%urr+e+&uhtar vol.1 pg.52(I )lamgiri vol.1

pg.5E



Vol.3 pg.333

333

Law: $f a person made $Htida Jfollowed the $mamK in a four aaat

Namaa and the $mam was affected by ?adath, and the $mam

nominated him as the =halifa, but he does not now how many

aaats the $mam has already performed and how many are left,

then Jin this caseK he should perform four aaats and mae *ada

in every aaat. D)lamgiri vol.1 pg.5E

Law: $f a &asbooH was nominated as the =halifa, then after the

$mam completes the Namaa, he should put a &udri forward, so

that he may turn the !alaam. D)lamgiri vol.1 pg.5E

Law: $n a four or three aaat Namaa if a &asbooH who did not get

two aaats was made the =halifa, then two J2K *adas JsittingK are

7ard upon that =halifa. ne being the *ada+e+)ahira of the $mam

an done being his ownI and if the $mam gestured to him that he hadnot recited *iraat in the first two aaats, then in a four aaat

Namaa, *iraat is 7ard upon him in all four aaats. D%urr+e+

&uhtar vol.1 pg. 1/(E

Law: $f after the $mam completed his Namaa, the &asbooH laughed

aloudI or if he intentionally caused a ?adathI or if he went out of the&asBid, then his own Namaa is nullified, and the peoples are done.

)s for the initial $mamI then if he has completed the F)raan

J"lemental artsK of Namaa, even his JNamaaK is doneI otherwise

not. D)lamgiri vol.1 pg.5E

Law: $f a GaahaH is nominated as the =halifa, the ruling is that heshould gesture to the ;amaat that all of them should remain as they

are, until such time that he completes what is his responsibility, and

then completes the Namaa of the $mamI and if he completed the

Namaa of the $mam first, then when the time comes for turning



Vol.3 pg.33'

334

!alaam, he should nominate someone as =halifa to turn the !alaam,

and he should then complete his own. D)lamgiri vol.1 pg.5E

Law: $f the $mam nominated a person as the =halifa and he then

nominated some other person as the =halifa, then if this happened

before the $mam left the &asBid, and before the =halifa reached the

place of the $mam, it is permissible, otherwise not. D)lamgiri vol.1

pg.5E

Law: $f one was reading Namaa alone and a ?adath occurred, and

he had not left the &asBid yet, when someone made $Htida of him Ji.e.

followed him in NamaaK, then this &uHtadi JfollowerK has become

the =halifa. D)lamgiri vol.1 pg.5E

Law: $f &usafirs JtravellersK made $Htida of a &usafir, and the $mamwas affected by a ?adath and he nominated a &uHeem JresidentK as

=halifa, then Jin this caseK it is not necessary for the &usafirs to

complete four aaats, and the =halifa should actually put forth one

of the &usafirs, so that he may offer the !alaam.

$f there were other &uHeems amongst the &uHtadis as well, thenthey should each complete 2 aaats individually, without reciting

any *iraat in this. Now, if they mae $Htida of the =halifa, then all

their Namaa will be invalidated. Daddul &uhtar vol.1 pg. 1/(E

Law: $f the $mam became insane, or if he became unconscious or if

he laughed aloud, or if something which necessitates Mhusl occurred,for e4ampleI if he fell asleep and had nocturnal emission Jwet

dreamK, or due to reflecting JthiningK or due to looing with lust or

touching, seminal was dischargedI then in all these situations, the

Namaa is nullified. ?e must start afresh.



Vol.3 pg.33(

335

Law: $f one felt the urgent need of passing urine or stool, and he

nows that he will not be able to complete the Namaa, then in this

situation $stihlaf is permissible. !imilarly, if he suffered severe

stomach pain that he cannot remain standing, he should read whilst

sitting, as $stihlaf will not be permissible. D%urr+e+&uhtar, addul

&uhtar vol.1 pg. (5(E

Law: $f due to bashfulness or awe, he is not able to recite the *iraat,

then in such a case $stihlaf is permissibleI and he has had complete

forgetfulness, then it is impermissible. D%urr+e+&uhtar vol.1 pg.(5(E

Law: $f the $mam was affected by ?adath and he appointed someone

as =halifa, and the =halifa has not yet completed the Namaa, and

the $mam has completed his 9udu, then it is 9aaBib JcompulsoryK

upon him to return.

$n other words he should come so close that he is able to mae

$HtidaI and if the =halifa has already completed Jthe NamaaK, then

he has the choice of either completing his Namaa where he is or to

return to the area of $Htida. !imilarly, the &unfarid has the choice. $f

a &uHtadi is affected by ?adath, it is 9aaBib for him to return. D%urr+e+&uhtar vol.1 pg.5/(E

Law: $f the $mam passed away JdiedK in Namaa, even if it is in the

*ada )ahira, the Namaa of the &uHtadis has been invalidated. $t is

necessary to start the Namaa afresh. Daddul &uhtar vol.1 pg.'5(E



Vol.3 pg.335

336



Vol.3 pg.33/

337

Chapter 10

Factors Which

Nullify Namaaz

∗ Hadith 338

∗ Rules regarding giving Luqma 338

∗

Forbiddance of passing from in front 355of a Namaazi



Vol.3 pg.330

338

Hadith 1: $t is in &uslim !hareef from &uawiyah bin )l ?am

that ?uoor said, F$n Namaa, the words of any human is not

possible, it should not be, but asbeeh, abeer and *iraat of the

*uran.

Hadith 2: $n !ahih -uhari it is narrated from )bdullah ibn

&asud that ?uoor used to be in Namaa and we would

convey !alaam to ?uoor and ?uoor used to reply to our

!alaam. 9hen we returned from NaBashis place Ji.e. after migration

to )byssinia6"thiopiaK, we conveyed !alaam, but he did not reply.

9e said, FPa asool)llah we used to convey !alaam and ?uoor

used to reply to our !alaam Jwhat has happened that we did not

get a reply to our !alaamKO ?e said, F%ue to being engrossed in

Namaa.

$n the narration of )bu %awud that he said, F)llah maes evident

whatever Command of ?is, ?e 9ills, and from this, is not to convey

!alaam in Namaa. nly thereafter, did he reply to their !alaam.

?e further said, FNamaa is for *iraat of the *uran and the Lir

of )llah, so when in Namaa, this should be your status.

Hadith 3: $mam )hmed, )bu %awud, irmii and Nasai have

reported from )bu ?urairah that ?uoor said, Fwo blac

things, JnamelyK snaes and scorpions should be illed in Namaa.


Law: aling nullifies Namaa, be this F)mdan JdeliberatelyK,

F=hatan Jdue to errorK, or F!ahwan Joversight i.e. through

forgetfulnessKI be it whilst asleep or when awaeI whether you

willingly spoe or you were compelled to spea by someone elseI or



Vol.3 pg.33

339

if he did not now that taling causes the Namaa to be invalidated.

F=hata Jdue to oversightK means that he intended to recite *iraat or

the )aar of Namaa Ji.e. asbeehs etc of NamaaK, but by error

something was uttered from the mouth, and F!ahw means that he

did not remember being in Namaa. D%urr+e+&uhtar vol.1

pg.(/(6(/5E

Law: here is no distinction of a little or a lot in regards to taling,

and there is even no distinction whether one spoe with aim of

rectifying the Namaa or not. 7or e4ample, if the $mam was meant to

sit but he stood up, and the &uHtadi said F!it down in order to

inform him Jof his errorK or if he said F?oo the Namaa is nullified.

D%urr+e+&uhtar vol.1 pg.(/'I )lamgiri vol.1 pg.0E

Law: $ntentionally taling causes the Namaa to be nullified if hedid not sit upto the time of ashahud, and if he sat upto the time of

ashahud, then the Namaa is completed, but this is &aruh+e+

ahreemi. D%urr+e+&uhtar vol.1 pg.(/3E

Law: nly that ind of taling nullifies the Namaa, which is loud

enough at least he can hear himself, if there is no hindranceI and if itis not as loud, and is only correction of the alphabets, it will not

nullify the Namaa. D)lamgiri vol.1 pg.0E

Law: $f before completing the Namaa, one forgetfully turned

!alaam, there is no harm. ?owever, if he did so with intent, the

Namaa is nullified. D%urr+e+&uhtar vol.1 pg. (/( etcE

Law: $f one made !alaam to anyone, be it deliberately or due to

oversight, the Namaa is regarded as invalid, even if he made !alaam



Vol.3 pg.3'#

340

forgetfully, and then remembered that he should not mae !alaam

and then remained silent. D)lamgiri vol.1 pg.0E

Law: $f the &asbooH turned !alaam with the $mam, thining that he

should turn !alaam with the $mam, the Namaa is nullified.


Law: $f in "sha, thining that it was araweeh, he turned !alaam at

two aaatsI if thining Luhr was ;ummah he turned !alaam at two

aaats, or if a &uHeem though he was a &usafir and turned !alaam

at two aaats, the Namaa has been nullified. o even mae F-ina

on this Namaa is not permitted. D)lamgiri vol.1 pg.0E

Law: hining of the second aaat as the fourth, if one turned

!alaam, and then on remembering, complete the Namaa and mae!aBdah+e+!ahw at the end. D)lamgiri vol.1 pg.0E

Law: eplying to the !alaam by tongue Ji.e. audiblyK also nullifies

the Namaa, and if one replies by gesturing with the hand, then this

is &aruhI o mae F&usafaha J!hae handsK with the intention of

!alaam, also nullifies the Namaa. D%urr+e+&uhtar vol.1 pg.(/5I)lamgiri vol.1 pg.0E

Law: $f one ased the &usalli for something or about something

and he merely gestured a yes or a no by moving the head or hand,

the Namaa will not be nullified, but to do this is &aruh. D)lamgiri

vol.1 pg.0E

Law: $f someone sneeed and the Namaai said 2ح 0 Œ3 0ا' 0 in reply Jto

his sneeingK, the Namaa is nullifiedI and if he sneeed, and

addressing himself, if he said ا

0 Œ3 0 ح2 0

' the Namaa will not be nullifiedI



Vol.3 pg.3'1

341

and if someone else sneeed and that &usalli said د3 ح 2 0

4لا 2 0 the Namaa

is done, but if he said this with the intention of answering, then theNamaa is nullified. D)lamgiri vol.1 pg.0E

Law: $f in Namaa he sneeed and someone else said 0 Œ3 0 ح2 0 'ا

and in

reply to this he said F)ameen, the Namaa has been nullified.


Law: $f in Namaa one sneees, one should remain silent, and if one

does say ¶ل4 د3 ح 2 0

ا 2 0 then too there will be no harm to the NamaaI and if

he did not proclaim the F?umd at that time, he should say if after

the completing Jthe NamaaK. D)lamgiri vol.1 pg.0E

Law: $f on hearing good news, if one saidل4 د3 ح 2 0 ا 2 0

the Namaa is

nullified. ?owever, if he did not say it with the Niyyat JintentionK of

replying, but he did it to show that he is in Namaa, then it will not

be nullified. !imilarly, if he hears some amaing news and with the

aim of giving a response to it, he pronounced the words هللا 0 Uاح 0ا 2 ] 3 1or 4 0 6 0 ل&

هللا3 ا H 0 hا ا 0هللا3' 64: 2 \ 0 i the Namaa has been nullifiedI otherwise not. D)lamgiri

vol.1 pg.E

Law: $f someone reHuested permission to enter, and with the aim of

showing that he is in Namaa, he loudly said, ل4 3د ح 2 0

orا 2 0 Hh\iهللاا or if he

read ا

Uحا

]1 the Namaa will not be nullified. DMhuniyaE

Law: $f on hearing some bad news, if one said, Š 0 Uي4و 4 0ن:ا 4ل 4 0ن:ا 2 < 0ا@ 4! 3 or if he

replied by using *uranic 9ords, the Namaa will be nullified. 7or

e4ampleI if someone ased, F$s there another Creator, e4cept the

CreatorO and he then responded by saying 4 0 6 0 ل&ا

:64 or if they ased



Vol.3 pg.3'2

342

F9hat are the types of belongings you haveO ?e responded saying,

4 0 ح

2ا

0 و

3Xا

0 ‹4 ]2ا

0 و

3#2 ] 0 •2 0 ا

23 H or if he was ased, F7rom where did you come and he

then responded with و 4 0 — 2

ˆ د 2 4 < : " ˆ 2 0 s : ˆ L0 ل

: V 0 ! Q " ر ˆ !imilarly, if he addressed

someone using the *uranic words. 7or e4ample, if the persons

name is Pahya and he said, 0 ' ˆ ¥ &ح 0 '2ا

ة : 3 D 4 0 ` } 4ت& 2 )ا

4o 3 I * or if his name is &usa and

he said to him, 4 0 Œ24 gل ·& *' 42 ’ 0 Œ4 P 0ي 0و 0 " 0ا 2 ا" 3 J$n all these casesK, the Namaa will be

nullified. D%urr+e+&uhtar vol.1 pg.(0#6(01E

Law: n hearing the ?oly Name of )llah, if he said ل

9@ #@ and on

hearing the -lessed Name of Nabi if he recited %urood+e+aa, or

on hearing the *iraat of the $mam if he said, هللا3 0 3د 0 š 0ا 2 3 1 0 > 0 š 0 د 0 0 و then in

all these situations, the Namaa will be nullified, whereas he said

these with the aim of giving answerI and if he did not say these as a

reply, then there is no harm Jto the NamaaK. !imilarly, if he replies

to the )aan, the Namaa will be nullified. D%urr+e+&uhtar, addul


Law: $f on hearing about shaitaan, if one cursed him, the Namaa

will be nullified. $f one, reads FGa ?owl with the aim of dispelling evil

whispering Jof shaitaanK. $f it is for worldly matter then the Namaawill be nullified, and if it is for matter of the hereafter, it will not be

nullified. D)lamgiri vol.1 pg.61##E

Law: $f on seeing the moon one said و 0 > 0ب 0 Œ Qاهللا ‘ ‰ Y 0 > or because of having

fever etc if one read something from the *uran and blew it over, the

Namaa has been nullified. $f a sic person, when getting up and

sitting proclaimed ا

س

due to the discomfort and pain, the Namaa

has not been nullified. D)lamgiri vol.1 pg.E



Vol.3 pg.3'3

343

Law: !ome te4t in the ?oly *uran is found arranged on the

measure of a oetic !tana. $f this is read with the Niyyat of a poetic

verse, the Namaa if nullified, such as G E 2 0 ع 4u & E 4 & !2% 0ا ا G % 23̧ 4u&ل 0 12 3 2

و 0ا and if in

Namaa, one composed a poetic stana, but did not bring it onto the

tongue Ji.e. did not say it audiblyK, without saying anything, then

even though the Namaa will not be nullified, but this is sinful.

D)lamgiri vol.1 pg.1##E

Law: $f during Namaa, the words FNaam JPesK or F)rre JhK, or

F?aa JPesKI and if one is in the habit of saying these words, then the

Namaa has been nullifiedI otherwise not. D%urr+e+&uhtar vol.1

pg.(05 etcE

Law: $f the &usalli gave FGuHma to another person, other than his

$mam Jin that NamaaK, his Namaa is nullified, be this whether theperson whom he gave GuHma to, is in Namaa or notI and be he a

&uHtadi or a &unfarid. D%urr+e+&uhtar vol.1 pg.(01E

Law: $f he read with the Niyyat of ilaawat and not with the Niyyat

of GuHma, there is no hindrance. D%urr+e+&uhtar vol.1 pg.(01E

Law: J7or the $mamK to accept the GuHma of anyone else e4cept his

own &uHtadi, nullifies the NamaaI ?owever, if when that person

was informing him, he himself had already remembered at that

particular moment, and not because he was told Jby the one giving

GuHmaK, and if he had not been informed by him, he would have still

remembered it, and there the Jother personsK informing him has notinterference in this, then him Jthe $mamK reciting this, would not

nullify the Namaa. D%urr+e+&uhtarI addul &uhtar vol.1 pg.(01+

(03E



Vol.3 pg.3''

344

Law: o give your $mam GuHma, and for him to accept that GuHma

does not nullify the Namaa. ?owever, if the &uHtadi heard from

someone else who is not part of the Namaa, and then gave GuHma,

and the $mam accepted the GuHma, then the Namaa of everyone has

been nullifiedI and if the $mam did not accept it, then only the

Namaa of the &uHtadi is nullified. D%urr+e+&uhtar vol.1 pg.(02E

Law: he one, who is giving GuHma, should not mae Niyyat

JintentionK of *iraat, but he should JmerelyK say the words with the

intention of giving GuHma. D)lamgiri vol.1 pg.E

Law: o immediately give Jthe $mamK GuHma is &aruh. here

should be a slight delay Jwaiting before giving GuHmaK, on the basis

that possibly the $mam will himself rememberI unless he nows his

habit that when he stops, he recites some such alphabets that causethe Namaa to be nullified, then in this case he should immediately

inform him. !imilarly, it is &aruh for the $mam to compel Ji.e.

forceK the &uHtadis to give him GuHmaI he should rather move to

some other !urah, or he should commence some other )yat JverseK,

on condition that his Boining to that is not something that will nullify

the !alaah. $f he has already recited upto the necessity, he should gointo uu. he meaning of maing the &uHtadi feel Fcompelled

J&aBburK, means to continue reading the same thing Jwhen he is

stucK or to stand silently. D)lamgiri vol.1 pg.I addul &uhtar

vol.1, p.g(02E $f the error was such that it changes the meaning, then

to rectify that Namaa, it is necessary to repeat the entire Namaa,

and if he cannot remember, then he will compel the &uHtadi toinform him, and even if he is not able to inform him, then the

Namaa is nullified.



Vol.3 pg.3'(

345

Law: $t is not a condition for the person giving GuHma Jinforming in

Namaa for rectificationK to be -aaligh Jhave reached the age of

pubertyK, ) &araahiH Jsomeone near maturityK is also allowed to

give GuHma. D)lamgiri vol.1 pg.E his is on condition that he nows

how to read Namaa and he is part of the Namaa.

Law: ) %ua which cannot be ased from the servants Jof )llahK is

permissible, for e4ampleI لل 0 ا

3 C لل 0 ا * 4 ƒ4 %ا 0 ع :

3 C

2‘ 4 N

24e2 fا : and that which can be used

to as from servants nullifies the Namaa, for e4ample لل 0 ا3 C 2* 4 ƒ 2 ا 2 ¹ 0! 4

: or لل 0 ا3

C :

2* 4 ƒ 2 @ 7 0 ¢ D)lamgiri vol.1 pg.1##E

Law: $f the words, F)h Fh F<f Faf etc were mentioned due to

pain, or some difficulty, of if one cried aloud causing some alphabets

to emanate, then in all these situations the Namaa is nullifiedI and ifwhilst crying only tears dropped and no sound or formation of

alphabets emanated, there is no harm. D)lamgiri vol.1 pg.1##61#1I

%urr+e+&uhtar vol.1 pg. (/E

Law: $f the sound of F)h was uttered by an ill person without

control, or if he uttered the words Fh, the Namaa will not be

nullified. !imilarly, whilst sneeing, coughing, yawning and burping,

all the alphabets that emanate without control, they are e4cused.

D%urr+e+&uhtar vol.1 pg.(/0E

Law: $f whilst thining of ;annat and ;ahanum, one utters these

words, the Namaa will not be nullified. D%urr+e+&uhtar vol.1

pg.(/E

Law: $f the recitation of the $mam pleased you and causing you to

cry, and the words F)rre, FNaam and F?aa etc emanated through

the tongue, there is no harm in this, as this is due to humilityI and if



Vol.3 pg.3'5

346

he uttered this due to the melodiousness Jin the recitationK, then the

Namaa is nullified. D%urr+e+&uhtarI addul &uhtar vol.1 pg.(/E

Law: $f blowing does not cause any noise to emanate, then it is

regarded as being the same as breathing and does not nullify the

NamaaI but to intentionally do this is &aruhI and if two alphabets

emanate Jwhen blowingK such as F<f or Faf then it will nullify the

Namaa. D)lamgiri vol.1 pg.1#1I MhuniyaE

Law: $n clearing the throat when two alphabets emanate, such as

F)h it nullifies the Namaa, whereas there is not real reason or

proper e4cuseI $f it is due to some F<r, for e4ampleI it is the demand

of ones conditionI or if it is for some proper reason, for e4ample to

clear ones voiceI or one is clearing the throat because the $mam

made an error, so that some other person may recognise that he is inNamaaI then in all these cases, the Namaa is not nullified. D%urr+e+

&uhtar vol.1 pg.(/0 etcE

Law: o loo into the &ushaf !hareef and recite the ?oly *uran

absolutely nullifies the Namaa. ?owever, if he is reading from his

memory and his vision is only on the &ushaf or the &ehraab, thereis no harm. D%urr+e+&uhtarI addul &uhtar vol.1 pg.(03E

Law: if he saw a piece of paper with *uran JversesK written on it,

and he noticed it and understood Jwhat is written on itK, there is no

harm to the Namaa. !imilarly, if his eyes fell on a 7iHh =itaab and he

understood Jwhat he sawK, the Namaa will not be nullified, even ifhe looed at it so that he may understand it. ?owever, if he

intentionally looed at it, and intentionally made effort to

understand it, then this is &aruh, and this happened without



Vol.3 pg.3'/

347

intent, then it is not even regarded as being &aruh. D)lamgiri vol.1

pg.1#1E

Law: he same ruling applies to any writing, and if it is something

that is not of a %eeni nature, then the disapproval is even more

severe. D)lamgiri vol.1 pg.1#1E

Law: $f one only recited the Faurah or the F$nBeel in Namaa, the

Namaa is not valid, be this whether he nows how to recite the

*uran or not. D)lamgiriE $f he recited the amount of the *uran

!hareef which is sufficient to fulfil the reHuirement of recitation, and

then he read few verses of the Faurah or F$nBeel which discusses the

remembrance of )llah, there is no obBection Ji.e. ?arBK but he should

not do this. D)lamgiri vol.1 pg.1#1E

Law: )mal+e+=atheer, which is Jan actionK which is neither from

amongst the actions of Namaa, nor is it done to rectify or correct

the NamaaI nullifies the Namaa. )mal+e+*aleel, does not nullify the

Namaa. he one who is doing such an action, which when seen by

someone from far, not only does he doubt that he is not in Namaa,

but he pre+dominantly assumes JMumaan MhalibK that the person isnot in Namaa, then that action is nown as F)mal+e+=atheer

J"4cessive movementK. $f a person looing from far away had doubt

as to whether the person is really in Namaa or not, then this

JactionK of the Jperson in NamaaK is F)mal+e+*aleel Jlimited

movementK. D%urr+e+&uhtar vol.1 pg.(036(0' etcE

Law: $f Jin NamaaK one wore a =urta Jupper garmentK or aBaama

JtrouserK, or if he tied a tahband JwaistclothK, the Namaa is nullified.

DMhuniyaE



Vol.3 pg.3'0

348

Law: $f one made !aBdah on a Na+aa JimpureK place without

anything Jseparating it from himK, the Namaa is nullified, even if he

repeats that !aBdah on a pure place. D%urr+e+&uhtar vol.1 pg.(0(E

!imilarly, if one eeps the nees or the hand on an impure place, the

Namaa is nullified. Daddul &uhtar vol.1 pg.(0(E

Law: $f one completed an entire un with the F!atr opened, or

with impurity, which is the disallowed amount, or two for the

duration of three tasbeehs to pass Jin this conditionK, nullifies the

Namaa. !imilarly, due to the crowd, if one ended up in the !aff of

females for that duration of timeI or if he ended up in front of the

$mam, the Namaa is nullified. D%urr+e+&uhtar vol.1 pg.(0( etcE o

intentionally open the F!atr Jrivate area, which needs to be

coveredK is absolutely a nullifying factor of Namaa, even if he

immediately covers up again. here is even no rule of duration ordelay in this Ji.e. the moment he does this the Namaa will be

nullifiedK. Daddul &uhtar vol.1 pg.(0(E

Law: $f a cloth Jsheet etcK has been sewn Boined together and in it,

the lining is impure, but the outer fold is paa JpureK, then Namaa

on the side of the outer fold is also invalid, when the prohibitedamount of impurity is on the areas of !uBoodI and if it is not sewn,

then to read on the outer fold is permissible, as long as it is not so

thin that the lining can be seen through. D%urr+e+&uhtarI addul

&uhtar vol.1 pg.(0(6(05E

Law: $f lime, and sand was used to properly cover an impure pieceof ground, Namaa can now be read on itI and if one simply scattered

some dust over it, whereby the odour is still evident, then it is

impermissible, if the impurity is on the areas of !uBood. D&uniya

!haami vol.1 pg.(05E



Vol.3 pg.3'

349

Law: o eat or drin whilst in Namaa absolutely nullifies Namaa,

be it with intent or without intent, or be it a little or a lot, to the

e4tent that if he chews a sesame seed and swallows it, or if a drop fell

into his mouth and he swallowed it, the Namaa will be nullified.

D%urr+e+&uhtarI addul &uhtar vol.1 pg.(02E

Law: $f some food particles are left between the teeth, and one

swallowed it, then if it is small than a JgrainK of gram Ji.e. chanaK the

Namaa will not be nullified, but it is &aruhI and if it is eHuivalent

to a JgrainK of gram, it will nullify the Namaa. $f the teeth bled, then

if the saliva is more, then swallowing it wont nullify the NamaaI

otherwise it will nullify it Jif the blood is moreK D%urr+e+&uhtar

vol.1 pg.(02I )lamgiri vol.1 pg. 1#2E he sign of it being more, is that

the taste of the blood must be felt from the throat. $n Namaa, the

nullification is dependent on the taste and in 9udu it is dependenton the colour.

Law: $f before Namaa a person ate something sweet and its

particles where already swallowed, but only its sweet sensation

remained in the saliva of the mouth, then by swallowing this saliva,

the Namaa will not be nullified. $f one put sugar into the mouth JinNamaaK which melted and reached the throat, the Namaa has been

nullified. $f there is gum in the mouth, and if one chewed on it and

particles of it entered into the throat, the Namaa becomes nullified.

D)lamgiri vol.1 pg.1#2E

Law: o turn away the chest from the *ibla nullifies the Namaa, ifthere is no valid reason for doing this. $n other words, one turned to

such an e4tent that the chest is diverted '( degrees away from the

actual direction of the =aabaI and if this is due to an F<r, then it is

not a nullifying factor of Namaa. 7or e4ample if he thought he was



Vol.3 pg.3(#

350

affected by hadath, and he had Bust turned his face, when he realised

his assumption was wrongI then in this case, if he has not left the

&asBid yet, the Namaa is not nullified. D%urr+e+&uhtar vol.1

pg.(05E

Law: $f he waled towards the direction of *ibla eHual to the

distance of one !aff, then if he stopped for the amount of duration it

taes to complete one un, then he waled again and then stopped,

even if this happens on numerous occasions, until he does not

change the location, the Namaa will not be nullified. 7or e4ampleI if

he comes out of the &asBid, or if the Namaa was taing place in an

open field and this person went ahead of the !affs, as both these are

regarded as changing the location, and in both instances, the

Namaa will be nullified. !imilarly, if at once, he waled the distance

of two !affs !pace, the Namaa is nullified. D%urr+e+&uhtarI addul&uhtar vol.1I pg.(05E

Law: $f he is in the wilderness Jor desertK and there are no !affs in

front of him, but in the case where he is the $mam, if he went beyond

the area of !uBood, then if he went so far ahead that the amount of

space is eHual to distance which was between him and the closest!aff to him, then the Namaa is not nullifiedI but if he moved further

ahead than this, the Namaa is nullifiedI and if he is a &unfarid, then

the ruling in regards to the area of !uBood. $n other words, if he

moves front, bac, left or right more than the space upto the area of

!uBood, the Namaa will be nullified. D!haami vol.1 pg.(05E

Law: $f an animal dragged a person in one pull, for a distance of

three foot+spaces, or if it pushed him that distance away, the Namaa

has been nullified. D%urr+e+&uhtar vol.1 pg.(0/E



Vol.3 pg.3(1

351

Law: $f a person said the abeer and moved from one Namaa into

another Namaa, the first Namaa has been nullified. 7or e4ample, if

he was reading Luhr, and then with the Niyyat of JcommencingK )sr

of Nafil if he said F)llahu )bar, the Luhr Namaa has been nullified.

hen, if he is !aahib+e+arteeb, and there is sufficient time, then

even the )sr will not be valid, but in both cases it will be regarded as

Nafil. $f he intends )sr, then it is )sr and if he intends Nafil, it is

Nafil. !imilarly, if he was performing his Namaa alone, and now he

said F)llahu )bar with the Niyyat of $Htida Ji.e. following the

$mamKI of if he was a &uHtadi and he said F)llahu )bar with the

intention of reading alone, then the Namaa has been nullified.

!imilarly, if he was reading Namaa+e+;anaaah and then another

;anaaah was brought, so he said )llah )bar with the Niyyat of both

the ;anaaahs or with the Niyyat for the second ;anaaah, then the

;anaaah Namaa of the second one has commenced, and theNamaa he was reading for the first ;anaaah, has been nullified.

D%urr+e+&uhtar, !haami vol.1 pg.(03E

Law: ) female was reading her Namaa and a child sucled on her

breast, then if mil is released, the Namaa is nullified. D!haami vol.1

pg.(0/E

Law: $f a female was in Namaa and the man issed her or touched

her body with lust JdesireK, the Namaa has been nullified. $f he had

oil on his hands and he wiped it on her head or on some part of her

body, then in this case the Namaa will not be nullified. D&uniyaI

MhuniyaI !haami vol.1 pg.(0/6(00E

Law: $f whilst in Namaa one slapped or hit with a whip JetcK a

person, the Namaa is nullifiedI if he is reading Namaa whilst riding

an animal, and with his heel of hand he urged the animal on, once or



Vol.3 pg.3(2

352

twice, it will not nullify the Namaa. $f he does this thrice

continuously, it will nullify the Namaa. $f he urged it with the heel

of one foot, continuously thrice, the Namaa will be nullified,

otherwise notI and if he urged it with the heels of both feet it will

nullify the Namaa, but if he only shaes the feet gently, that

another person will only tae notice if he loos very carefully, then

in this case, the Namaa is not nullified. D&uniyaI MhuniyaI )lamgiri

vol.1 pg.1#3E

Law: $f one pointed out the road to the horse by using a whip and he

hit it as well, the Namaa has been nullified. $f in the midst of

reading Namaa, he mounted the horse, the Namaa is nullifiedI and

if he was reading on a conveyance and he got off, it will not nullify

the Namaa. D&uniyaI *adi =hanI )lamgiri vol.1 pg.1#3E

Law: J9hilst in NamaaK to write three words in such a manner that

the alphabets are clearly visible, nullifies the Namaa. $f the

alphabets were not clearly writtenI for e4ample, if he wrote them on

water, or in the air, then it is in vain, and the Namaa has become

&aruh+e+ahreemi. DMhuniyaI )lamgiri vol.1 pg.1#3E

Law: $f a person carried a person who is reading Namaa and then

put him bac down on the same place, then if his chest did not turn

away from the *ibla, the Namaa has not been nullifiedI and if he

carried him and put him onto a conveyance Jhorse etcK, the Namaa

is nullified. D)lamgiri vol.1 pg.1#3E

Law: Namaa is nullified by death, insanity and unconsciousnessI $f

one Jwho is unconscious etcK comes through within the prescribed

time Jof that NamaaK, he should read it, otherwise he should mae



Vol.3 pg.3(3

353

*aa of it, on condition that it does not e4ceed one day and night.

D%urr+e+&uhtar, addul &uhtar vol.1 pg.(0E

Law: $f one intentionally broe his 9udu or something which

necessitates Mhusl occurredI or if he left out any un, whereas he

has not fulfilled it in that particular NamaaI or if he left out any pre+

reHuisite without an F<rI or if the &uHtadi superseded the $mam in

any un Ji.e. completed it before the $mamK, and if he did not do it

again, either with the $mam or afterwards, until such time that he

made !alaam with the $mamI or if the &asbooH fulfilled his missed

!aBdah and Boined the $mam in !aBdah+e+!ahwI or if after the *ada+e+

)ahira, one remembered the !aBdah of Namaa or !aBdah+e+

ilaawat and after fulfilling it, he did not mae *ada againI or if he

performed any un whilst asleep and did not repeat itI then in all

these cases the Namaa has been nullified. D%urr+e+&uhtar vol.1pg.(0E

Law: he Namaa is not nullified by illing a snae or scorpion Ji.e.

venomous and harmful creaturesK, as long as one does not have to

wal more than three steps or strie it more than thriceI otherwise

the Namaa will be nullified Ji.e. become 7aasidK. ne is permitted toill these, even if the Namaa becomes nullified. D)lamgiri vol.1

pg.1#3I MhuniyaE

Law: $t is only F&ubah in Namaa to ill a snae or scorpion, when

it passes in front of you, and there is a fear of it harming you. $f there

is no fear of it causing any harm, then to do so is &aruh. D)lamgirivol.1 pg.1#3E

Law: ne after the other, if one removes three strands of hair, or if

he ills three liceI or if he hit one lice thrice, the Namaa will be



Vol.3 pg.3('

354

nullifiedI and if he does not do this one after the other

JcontinuouslyK, then it will not nullify the Namaa, but it is &aruh

to do so. D)lamgiri vol.1 pg.1#3E

Law: $f one is wearing a broad JlooseK soc, then removing it will not

nullify the Namaa, but by wearing the leather soc will nullify the

Namaa. D)lamgiri vol.1 pg.1#3E

Law: $f one put Jor checedK the bridle in the mouth of the horse or

if he saddled it, or unsaddled it, the Namaa will be nullified.

D)lamgiri vol.1 pg./E

Law: o scratch thrice in one un nullifies the Namaa. $n other

words, in this manner that if one scratched once and then move the

hand away, then scratched again and lifted the hand, and so onI butif one ept the hand once on an area and moved the hand on that

area few times Ji.e. scratched few times without lifting the handK, it

is counted as scratching once. D)lamgiri vol.1 pg.1#'I MhuniyaE

Law: $n the abeeraat+e+$ntiHaal Ji.e. abeers which tae one

from one un to the ne4tK, if one lengthened the )lif of هللاا or Hh\iF)llah or F)bar proclaimed it as . or Hh\. or after the Fbe if one

added an )lif and said هللاا

>ا

]\i the Namaa will be nullifiedI and if this

happened in the ahreema Ji.e. in the first abeer pronounced to

commence !alaahK, then in this case the Namaa has not even

commenced. D%urr+e+&uhtar vol.1 pg.(0E !uch an error in *iraat

or in the )aar JwordsK of Namaa, which caused the meaning to be

changed then this, causes the Namaa to be nullified. ) detailed

e4planation in this regard has already gone by.



Vol.3 pg.3((

355

Law: W aling in front of the Namaai Jthe worshipperK, or for

anyone to pass in the area of !uBood, does not nullify the Namaa.

his is the rule no matter who or what passes, be it a male, female, or

a dog, or a mule. DMeneral boosI !haami vol.1 pg.(3I )lamgiri vol.1

pg.1#'E

Law: o pass in front of a &usalli Jone in NamaaK is a serious sin. $t

has been mentioned in the ?adith !hareef that if the one who passes

in front of a &usalli new the severity of the sin, he would regard it

better to stand for forty years instead of passing in front of him. he

narrator says that he is not sure whether it was said for '# days, '#

months, or '# years. his ?adith has been reported in !ihah !itta

from )bu ;uhaim and in the narration of -aa, '# years has

been stipulated. he narration of $bn &aBah from )bu ?urairah

mentions that asoolullah said that if a person new what itmeant to pass in front of him brother in Namaa as a hindrance, he

would prefer to stand waiting for 1## years instead of taing that

one step. $mam &aali reported that =aab )hbaar says, that if the

one who passes in front of a Namaai new the sin he will get for

doing this, he would prefer to sin into the earth, rather than

passing. $t is in !ahih -uhari and &uslim from )bu ;uhaifawherein he says, $ saw asoolullah in &aah. ?uoor was seated

in a valley inside a red leather tent. ?arat -ilal too the 9udu

water of asoolullah and the people JcompanionsK were taing it

very Huicly. 9hoever got anything from it, rubbed it on his face and

chest, and the one who did not manage to get some, wiped the

wetness of the hands of another person. -ilal then planted a spearJinto the groundK and asoolullah emerged wearing a red striped

outfit. ?uoor then faced the direction of the spear and led 2

aaats of Namaa, and $ noticed people and animals passing on the

other side of the spear.



Vol.3 pg.3(5

356

Law: $n an open field and in a F-ig &osHue to pass between the feet

of the &usalli upto the area of !uBood is impermissible. he F)rea of

!uBood or FGine of !uBood refers to this: 9hilst in *iyaam Jstanding

positionK when looing at the place where you will mae !aBdah,

then for as far as the sight spread Jwhilst looing at thatK that is

regarded as the F)rea of !uBood J&awdi !uBoodK. o pass through it

is impermissible. $n a house or F!mall &asBid to pass anywhere

between the feet to the wall of the *ibla, is impermissible, if there is

no F!utrah D)lamgiri vol.1 pg.1#'I %urr+e+&uhtar vol.1 pg.(3E

Law: $f someone is reading JNamaaK on a height, to even pass under

him is also not permissible, when some part of the person passing is

in front of the Namaai. he same rule applies to passing in front of a

person reading on a roof or on a platform. $f these things are so high,

that no part of the body will come in front, then there is no harm.D%urr+e+&uhtar vol.1 pg. (36('E

Law: $f one passed in front of a &usalli whilst riding on a horse etcI

if the feet or the lower part of the passer+bys body is in front of the

&usallis head, then it is disallowed Jto do thisK. Daddul &uhtar vol.1

pg.('E

Law: $f there is a F!utrah in front of a &usalli, in other words

something is placed there as a partition, then there is no harm in

passing beyond the !utrah. DMeneral -oosI )lamgiri vol.1 pg.1#'E


Note: hat which the 7uHaha+e+=iraam have referred to as a F-ig &asBid here there are none.

&asBid+e+=hwarim one fourth of which consists of '### pillars, is regarded as a F-ig &osHue

J&alfooat+e+)ala ?arat vol.1K

Note: !utrah refers to some sort of legal partition, which is placed in front of the &usalli.



Vol.3 pg.3(/

357

Law: he F!utrah should be one had length in height and as thic as

a finger, and should be a ma4imum or 3 hand lengths in height.

D%urr+e+&uhtar, addul &uhtar vol.1 pg. ((6(5E

Law: $f the $mam and &unfarid are reading Namaa in the

wilderness or in such a place where there is a possibility of people

passing, then it is &ustahab JdesirableK to fi4 Jin the groundK a

partition, and the !utrah should be close. he !utrah should not be

directly in line with the nose, but it should be either to the right or

left, in line with the eyebrows, and for it to be in line with the right

eyebrow is more virtuous. D%urr+e+&uhtar vol.1 pg.(56(/E

Law: $f it is no possible to plant it Jinto the groundK, then eep it

straight Ji.e. flatK, and if there is no such thing which can be ept lie

this, then draw a line, be it lengthwise or lie a &ehraab. D%urr+e+&uhtar vol.1 pg.(5I )lamgiri vol.1 pg.1#'E

Law: $f there is nothing that can be used as a !utrah, and if he has a

=itaab JbooK or cloth with him, then he should eep this in front of

him. Daddul &uhtar, vol.1 pg.(5E

Note: his obBective of doing this is also the same Jas

aforementionedK, in other words it is done so that the attention of

the Namaai does not drift Ji.e. he is not distractedK, because by

eeping the =itaab or cloth in front of him will not mae it

permissible to pass in front of him. ?owever, if it reaches a height

which is stipulated for a F!utrah then to pass beyond that will alsobe permissible.

Law: he !utrah of the $mam is the !utrah of the followers Ji.e. he

!utrah of the $mam is the !utrah of everyone behind himK. here is



Vol.3 pg.3(0

358

no need for a new JseparateK !utrah for the &uHtadis, so in a F!mall

&asBid even if you pass in front of a &uHtadi, as long as you do not

pass in front of the $mamI there is no harm. Daddul &uhtar vol.1

pg.(/ etcE

Law: ) tree, animal or person can also act as a !utrah, that in this

case there is no harm in passing beyond them. DMhuniyaE ) man

should be used to act as a !utrah, when his bac is facing the

&usalli, because to face the &usalli is disallowed.

Law: $f one on a conveyance Jhorse etcK wishes to pass in front of a

&usalli, the valid way of doing this is to put the animal in front of

the &usalli and then pass beyond that D)lamgiri vol.1 pg.1#'E Ji.e. on

the other side of the animal and then pull the animal awayK.

Law: $f two people together Jwaling ne4t to each otherK passed in

front of the $mam, then the one who is closest to the &usalli is

sinful, and he has become the !utrah for the other person. D)lamgiri

vol.1 pg.1#'E

Law: $f one wishes to pass in front of the &usalli, then if he hassomething, which can be used as a !utrah, then he should eep it in

front of him and pass, and then pic it up Jafter passingK. $f two

people wish to pass and they have nothing to use as a !utrah, then

one from amongst them should stand in front of the Namaai with

his bac facing him, and the other should use him as a partition and


Note: $n the two situations, it does not mean that passing is permissible, but it is so that the

attention of the Namaai does not drift.



Vol.3 pg.3(

359

pass, then the other should stand behind him, facing his bac to the

Namaai, and this person should now pass, then the second should

move away to the side now, from where he came at this time.

D)lamgiriI addul &uhtar vol.1 pg.((E

Law: $f he has an F)saa J!taff6!ticK but he is not able to plant it

Jinto the groundK, he may mae it stand and pass in front of the

&usalli Jbeyond itK as to do so is permissible, on condition that he

must be able to pass before it falls after he leaves it with his hand.

D!haami vol.1 pg.((E

Law: $f there was place in the front !aff, but one left it empty and

stood in the bac !aff, then the one who comes later is permitted to

wal over his shoulder and go into that empty space, because he has

himself lost his dignity. D%urr+e+&uhtar vol.1 pg.((E

Law: $f there is no possibility of people passing by in front of you,

and if there is no pathway in front, then there is no harm in not

establishing a !utrah. ?owever, it is still better to establish a !utrah.

D%urr+e+&uhtar vol.1 pg.(/E

Law: $f there is no !utrah in front of the Namaai and someone

wishes to pass by, or if there is a !utrah but the person wishes to

pass between the &usalli and the !utrah, then the &usalli is given

Fuhsat Jpermission6leaveK to stop him from passing, either by

saying F!ubhaan)llah or by reciting the *iraat with ;ahr Ji.e.

audiblyK, or to stop him by gesturing to him by way of hand, head oreyes. ne is not permitted to do more than this. 7or e4ample Jit is

not allowedK to grab his clothing and tug at it, or to hit himI actually

if it becomes )mal+e+=atheer, the Namaa will be nullified. Daddul

&uhtarI %urr+e+&uhtar vol.1 pg.(56(/E



Vol.3 pg.35#

360

Law: o gather together asbeeh and gesturing without need, is

&aruh, $f someone passes in front of a female, she should stop them

by means of FasfeeH in other words, she should hit the fingers of

her right hand onto the bac of the left handI and if a man used

FasfeeH and a female used Fasbeeh, then to the Namaa will not be

nullifiedI but it is contrary to the !unnat J=hilaaf+e+!unnatK. D%urr+e+

&uhtar vol.1 pg.(/E

Law: $f a person is performing his Namaa in he &asBid )l ?araam

!hareef, then people may pass in front of him whilst maing awaaf.

Daddul &uhtar vol.1 pg.('E



Vol.3 pg.351

361

Chapter 11

Makruh ActionsIn Namaaz

∗ Hadith 362

∗

Laws of Jurisprudence 369



Vol.3 pg.352

362


asoolullah forbade eeping the hands on the waist in Namaa.

Hadith 2: $t is in !harh us !unnah from $bn <mar ع CPما Nا

!O هللا ا *M> that

?uoor said, Fo eep the hands on the waist in Namaa is the

comfort of the hell+dwellers.

Hadith 3: -uhari, &uslim, )bu %awud and Nasai report that

<mmul &omineen !iddiHa ع CPا Nا !O هللا ا *M>

states, F$ ased asoolullah

about looing around whilst in Namaa, and he said that this is to

carry away, for shaitaan carries away from the Namaa of a servant

Jof )llahK.

Hadith 4: $mam )hmed, )bu %awud, Nasai, and $bn =huaima

and ?aaim on the note of correctness report from )bu Lirr thatasoolullah said, Fhat a person who is in Namaa, is within the

!pecial &ercy of )llah as long as he does not loo around Jin

NamaaK, and when he turns he his face JawayK, ?is J)llahsK ahmat

also turns away.

Hadith 5: $mam )hmed reports on the merit of a ?assannarration from )bu Pala that ?arat )bu ?urairah says, F&y

-eloved forbade us from three thingsI from pecing lie a birdI

from sitting lie a dog and from looing around Jin NamaaK.

Hadith 6: -aa reported from ;abir bin )bdullah that

asoolullah said, F9hen a person stands up for Namaa, )lmighty)llah places ?is !pecial &ercy upon him, and when he starts to loo

aroundI he says, F -ani )dam> o where are you diverting your

attention. $s there anyone better than me towards whom you are

directing your attentionO hen when he diverts his attention, )gain



Vol.3 pg.353

363

?e J)llahK says this to him, and when he diverts his attention Jfrom

)llahs remembranceK for the third timeI )lmighty )llah moves ?is

!pecial &ercy away from him.

Hadith 7: irmii narrated a ?assan narration wherein it is

mentioned that ?uoor said to )nas bin &aali , F lad> Muard

yourself from diverting your attention in Namaa, for diverting

attention in Namaa is Jcause forK destruction.

?adith .+12:

-uhari, )bu %awud, $bn &aBah and Nasai report from

)nas bin &aali that he said, F9hat is the position of those

who whilst in Namaa raise their eyes to the sy. hey should

abstain from this, or their eyesight will be taen away. here are

narrations in the boos of ?adith from $bn <mar, )bu ?urairah, )bu

!aeed =hudri and ;abir !Oا &‘Nع ´Pهللا< *Mا which are very similar to this.

Hadith 13: $mam )hmed )bu %awud and irmii on the benefit of

soundnessI and $bn &aBah, $bn ?ibban and $bn =huaima report

from )bu ?urairah that ?uoor said, F9hen anyone from

amongst you stands for Namaa, then do not touch pebbles Ji.e. play

with pebblesK, for the &ercy is directed Jto himK.

Hadith 14: $t is in !ihah !itta from &uayHeeb I %o not touch

Ji.e. moveK pebbles and if you are helpless to do it, then only once.

Hadith 15: $t is reported in the !ahih of $bn =huaima that ;aar

says, $ ased ?uoor about touching pebbles in Namaa, and hesaid, Fonly once, but if you abstain from this, then it is better than

Jbeing rewardedK with 1## she+camels with blac eyes.



Vol.3 pg.35'

364

Hadith 16-17: $t is reported in &uslim from )bu !aeed =hudri

that ?uoor said, F9hen a person feels the need to yawn in

Namaa, he should try his best to stop it, as shaitaan enters the

mouth Jwhen yawningK.

he Narration of !ahih -uhari is from )bu ?urairah that ?e

said, Fwhen a person feels the need to yawn in Namaa, he should try

to hold it bac as much as possible. 9hen saying F?aa Jthe sound

when yawning with mouth openK, this is from shaitaan. !haitaan

laughs through this. he Narration of irmii and $bn &aBah is from

him J)bu ?urairah as wellK and in that after what has been

aforementioned, he said, F=eep your hand on your mouth Ji.e.

when you yawnK.

Hadith 18-19: $mam )hmed, )bu %awud, irmii, Nasai and%aarimi report from =aab bin <Brah that asoolullah saidI

F9hen a person maes 9udu properly and leaves with the aim of

going to the &asBid, he should not put the fingers of one hand into

the fingers of the other hand, as he is in Namaa. Ji.e. he is going

towards $baadat so he is in $baadatK. ) similar ?adith is narrated by

)bu ?urairah

Hadith 20: $t is reported in !ahih -uhari and !hafeeH that

?uaifa noticed a person who was not completing his uu and

!uBood correctly. 9hen he had finished, he called him and said,

FPour Namaa is not done. he Narrator says, F$t is my assumption

that he also said Jto himK, that if you die Jin this conditionK, you willdie distant from the way of &uhammad .



Vol.3 pg.35(

365

Hadith 21-24: -uhari reported in his aarih and $bn =huaima

etc reported from =halid bin 9aleed, )mr bin )as, Paeed bin )bi

!ufyaan and !harBeel bin ?usna ا *M>هللا ´Pع &‘Nا !O that ?uoor observed a

person reading Namaa, that he does not complete his uu

properly and pecs Jlie a birdK in !aBdah, ?e commanded him to

complete his uu correctly, he said, Fthat if he dies in this

condition, he will not die on the faith Ji.e. wayK of &uhammad .

?e then said, Fne who does not do his uu in full and who

pecs, is lie that hungry person, who eats only one or two dates,

which are of no use to him.

Hadith 25:

$mam )hmed reports from )bu *atadah that

?uoor said, Fhe worst thief is the one who steals from his JownK

Namaa. he !ahaba ased, FPa asool)llah , how does he steal

from NamaaO ?e said, Fby not maing his uu and !uBood infull. Ji.e. not completing it correctlyK.

Hadith 26:

$mam &aali and )hmed report from Numan bin

&urrah that before the command of ?udood JClass of

unishment fi4 for crimesK was revealed, asoolullah whilst

addressing the !ahaba+e+=iraam said, F9hat are your thoughts aboutthose who consume alcohol, adulterers and thievesO hey all said,

F)llah and ?is asool now best ?e said, Fhese are e4tremely

even doings, and there is punishment for them, and the more severe

theft, is to steal from your JownK Namaa. hey ased, F?ow will one

still from his NamaaO ?e said, F-y not fulfilling his uu and

!uBood in full. ) similar narration is present in %aarimi as well.



Vol.3 pg.355

366

Hadith 27:

$mam )hmed reported from alH bin )li that

?uoor said, F)llah does not loo towards the Namaa of a

servant wherein he does not straighten his bac between uu and

!uBood.

Hadith 28:

)bu %awud and irmii report on merit of ?assan that

)nas says that during the time of asoolullah we would

abstain from standing in a doorway. )nother narration says that we

would be bumped pushed out.

Hadith 29:

irmii reported that <mm ul &omineen !alma

ع CPا Nا !O هللا ا *M> says that one of our bondsman by the name of )flah

JalwaysK blew when he made !aBdah. ?e said, F)flah> ub your

face in dust. Ji.e. do not try to blow away the dustK

Hadith 30: $bn &aBah reported from )meer ul &omineen ?arat

)li that ?uoor said, F9hen you are in Namaa, do not

intertwine your fingers. )ctually, in one narration it is mentioned

that he forbade intertwining the fingers whilst waiting in the

&asBid for Namaa.

Hadith 31: $t is reported in !ihah !itta that ?uoor said, F$

have been commanded to perform !aBdah on seven parts and not to

gather JfoldK the clothing or the hair. J$n NamaaK

Hadith 32: $t is reported in !ahihain from $bn )bbas ع CPما Nا !O هللا ا *M>

that asoolullah said, F$ have been commanded to perform !aBdahon seven bonesI the face, both hands, both nees both feet. Ji.e. toes

of the feetK, and we have been commanded not to gather our

clothing and hair.



Vol.3 pg.35/

367

Hadith 33: )bu %awud, Nasai and %aarimi reports from )bdur

ahmaan bin !hubl, that asoolullah forbade us from pecing

lie a crow and spreading our legs lie wild beastsI and he forbade us

from fi4ing a set place in the &asBid Jfor yourselfK, lie a camel fi4es

a place Jfor itselfK.

Hadith 34: irmii reported from ?arat )li that asoolullah

said, F )li> 9hat $ love for me, $ love for you, and what $ regard

as &aruh for me, $ regard as &aruh JdisliedK for you. %o not sit

between both !aBdahs in $Ha Ja manner whereby your rear is on the

ground and the heels are raisedK.

Hadith 35: )bu %awud has reported it and ?aaim in &ustadra,

from -uraidah that asoolullah forbade that a man should

only wear a trouser and read his Namaa without covering with asheet.

Hadith 36: $t is in !ahihain from )bu ?urairah that ?uoor

said, FNone from amongst you should read Namaa in only one cloth

Jsheet etcK whereby there is nothing on your shoulders.

Hadith 37: $t is reported in !ahih -uhari from )bu ?urairah ,

that he said that, Fif a person reads Namaa in only one sheet, Jin

other words, it is that which suffices as a sheet and as a waist clothK,

hen he should throw this end over on that side and that end over to

this side.

Hadith 38: )bdur aaH reported in JhisK &usannaf that $bn

<mar ع CPما Nا !O هللا ا *M> gave Naafi two pieces of clothing to wear, and he

was a young lad at that time. Gater when he went to the &asBid, he

found him there reading Namaa wrapped in one sheet. n seeing



Vol.3 pg.350

368

this he said, F%o you not have two sheets that you could have wornO

?e said, FPesI F$f $ send you out of the house JbuildingK will you wear

bothO he said, FPes ?e said, F$s adornment more appropriate when

standing in the Court of )llah Ji.e. in $baadatK, or for the peopleO.

Hadith 39: $mam )hmed reports that <bay bin =aab said that

FNamaa in one sheet JclothK is !unnat Ji.e. permissibleK, because in

the "ra of asoolullah , we used to do this, and we were not

faulted for doing this. )bdullah ibn &asud has mentioned that

this is only in the case when one has a shortage of clothes, and for

the one whom )llah has blessed with abundance, he should wear two

pieces of clothes in Namaa, his is more tidy.

Hadith 40: )bu %awud reports from )bdullah ibn &asud that

?uoor said, F7or that person who trails his waist cloth withpride, he is completely deprived of )llahs &ercy.

Hadith 41: )bu %awud reports from )bu ?urairah that a

person was reading Jhis NamaaK whilst his waist cloth was trailing

Jhanging lowK. ?e said, FMo and mae 9udu ?e went, made 9udu

and returned. !omeone ased, FPa asool)llah , what happened,that ?uoor commanded him to perform 9udu JagainKO

asoolullah said, F?e was reading Namaa with his waist cloth

hanging low, and verily )llah does not accept the Namaa of a

person who lets his waist cloth hang Jin other words so low that it

hide his anlesK. !hayh &uhaHHiH &uhadith %ehlwi !Oا&‘Nهللا>Lحم states in

GamaatI F?e was commanded to perform 9udu so that heunderstands that this is a sin, and that 9udu is a afaara

JatonementK for sins, and it is that which removes the means to sin.



Vol.3 pg.35

369

Hadith 42: )bu %awud reports from )bu ?urairah that ?uoor

said, F9hen one reads Namaa, he should not eep his shoes to

his right, and he should not eep it to his left as well, as it would be

to the right of another personI e4cept when there is no one to his

leftI but the shoes should be ept between both the legs J7eetK.


Law: o play with the clothing, beard or bodyI or to gather theclothing, for e4ample when going into !aBdah, to lift the clothing

from behind or at the front, even if it is to save it from dust JetcK, and

if it is without reason, then it is more &aruh. o hang the clothing

JoverK, for e4ample to put it over the head or shoulders in a manner

whereby both the ends are hanging, are all &aruh+e+ahreemi Ji.e.

all the aforementioned actions are &aruh+e+ahreemiK. DMeneral-oosI !haami vol.1 pg. (/+(E

Law: $f one does not put the hands into the sleeves of the Furta

Jupper garmentK etc, but merely throws it over towards the bac,

then to, the ruling is same.

Law: $f the ends of a nec shawl, shawl, or blanet are hanging from

both shoulders, it is disallowed and &aruh+e+ahreemi. $f one end

is put over the shoulder and the other is hanging Jto the frontK, there

is no harm. $f has been thrown over one shoulder in a manner

whereby one end is hanging on the bac and the other on the

stomach, lie it is the common way of eeping a shawl over theshoulder todayI then this is also &aruh. D%urr+e+&uhtar, addul

&uhtar vol.1 pg.(0E



Vol.3 pg.3/#

370

Law: o wear the sleeves folded half way the wrist up, or if one

gathers the lower end of the upper garment, then to read Namaa in

this manner is &aruh+e+ahreemiI whether this was folded before

the Namaa commenced or whilst in Namaa. D%urr+e+&uhtar vol.1

pg. (0E

Law: o read Namaa when one severely needs to pass urine or

stool, or when one is overcome with the need to pass air JflatulenceK,

is &aruh+e+ahreemi. $t has been mentioned in the ?adith !hareef

that if the ;amaat has begun and if one needs to go to the toilet, he

should first got to the toilet. his ?adith has been reported by

irmii from )bdullah ibn )rHam and )bu %awud, Nasai and

&aali have reported similarly narrations. D!haami vol.1 pg.5##E

Law: $f before commencing Namaa, if there is sufficient timeremaining Jfor that NamaaK, and one is overcome by these things,

then to even start Jin this conditionK is disallowed and a sin. o

answer the call of nature is primary, even if one fears that he will not

be able to get the ;amaat. $f however, he feels that after answering

the call of nature and maing 9udu, the time Jfor that NamaaK will

e4pire Ji.e. the Namaa will become *aaK, then in this case, heshould give preference to the time, and he should thus read the

Namaa. $f this condition occurs whilst in Namaa, and there is time

remaining, then to brea the Namaa is 9aaBib JcompulsoryKI and if

one read in this condition, then one is sinful. Daddul &uhtar vol.1

pg.5##E

Law: o read Namaa with a bac+not Jin the hairK is &aruh+e+

ahreemi, and if one tied a bac+not in Namaa, the Namaa is

nullified. D%urr+e+&uhtar &uhtar vol.1 pg.5##E





Vol.3 pg.3/2

372

read Namaa facing someone Ji.e. facing him front in+frontK is

&aruh+e+ahreemi. !imilarly, for someone else to face a &usalli is

also impermissible and sinful. $f this is caused by Jthe actionK of the

&usalli then the &usalli is at fault and not the other person. D%urr+

e+&uhtar vol.1 pg.5#165#2E

Law: $f there is a space Jsome distanceK between the &usalli and the

person who is facing the &usalli, it is still obBectionableI unless

there is something separating in+between, whereas even in *iyaam

J!tandingK you are not facing him directlyI in this case it is fine. $f it

is such that in *uood J9hen sittingK one is not facing and in *iyaam

one is facing, for e4ample if between both persons, a person sat with

his bac facing the &usalli, that in this way when the &usalli is

sitting you are not facing him, and in *iyaam you are, then it is still

obBectionable Ji.e. disliedK. Daddul &uhtar vol.1 pg.5#2E

Law: o wrap oneself in a sheet Jor clothing etc.K to the e4tent that

the hands are also not outside Ji.e. hiddenK, is &aruh+e+ahreemi.

"ven outside Namaa, one should avoid covering oneself in a sheet

lie this, and in a place where there is fear, it is disallowed

absolutely. D%urr+e+&uhtar vol.1 pg.51#E

Law: $tiBaar, in other words to tie the turban in such a manner that

it is not on the head in the middle, is &aruh+e+ahreemi. o tie an

)maama in this way, even out of Namaa is &aruh. !imilarly, to

cover the nose and face, and to clear the throat without reason, are

all &aruh+e+ahreemi. D%urr+e+&uhtar vol.1 pg. 51#6511E

Law: o intentionally yawn in Namaa is &aruh+e+ahreemi, but if

it comes by itself, there is no problem, but to try to stop it is

&ustahab JdesirableK. $f when trying to stop it, it does not, then





Vol.3 pg.3/'

374

right or left, is either suspended, or fitted, or a wall, or engraved into

the wall etc. $f it is on the ground and one is not maing !aBdah on it,

there is no harm to the Namaa. $f there is some picture of a non+

living thing, such as that of the sea, or mountains etc, then there is

no obBection. DMeneral boosI %urr+e+&uhtar vol.1 pg.5#(+5#0I

)lamgiri vol.1 pg.1#/E

Law: $f the picture is ept in a place of disrepute, for e4ample if it is

ept where shoes are removed, or on some other place on the

ground where people wal over it Jtrample itK, or on a pillow etc

which is ept under the thigh etc, then by such a picture being in the

house, there is no reprehensibility, and it will also not harm the

Namaa, as long as !aBdah is not made on it. D%urr+e+&uhtar vol.1

pg.5#5 etcE

Law: ) pillow, which has a picture on it, place it and not leave lying

around, is to honour it, and this too will cause the Namaa to be

&aruh. D%urr+e+&uhtar vol.1 pg.5#5E

Law: $f there is a picture on the hand or anywhere else on the body,

but it has been hidden by clothing, or if there is a small picture onthe ring. $f there is a very small picture at the front, bac, right or

left, top or bottom, and it is so small that if you eep it on the ground

and then stand up looing at it, you will not be able to see the detail

of the body partsI or if it is under the foot or on the sitting areaI then

in all these cases the Namaa will not be &aruh. D%urr+e+&uhtar

vol.1 pg. 5#565#/E

Beneficial Note: his however does not mean that pictures on

the bodyI or on a ring etc is permissible. his is simply e4plaining a

rule that if this is the case then the rule will apply as mentioned.



Vol.3 pg.3/(

375

Law: ) picture without a head, or one where the face is rubbed out,

for e4ample if it is on a paper, on clothing or on a wall and in was

used to cover itI or its head or face was scratched outI or washed out,

will not be obBectionable Jin NamaaK. Daddul &uhtar vol.1 pg.5#/E

Law: $f the head of the picture was cut out, but the head is still in its

place, in other words, it did not separate from there, it is

obBectionableI for e4ample, if there was a picture on a cloth and one

sew across the nec, whereby it loos lie a noose. Daddul &uhtar

vol.1 pg.5#/E

Law: $n erasing, Bust to erase the face is sufficient to be safe from the

F=arahat. $f the eyes or eyebrows, or hands, or feet are separated, it

will not remove the F=arahat. Daddul &uhtar vol.1 pg.5#/E

Law: $f a picture is printed on the pouch or inside of the pocet, it

will not harm the Namaa. D%urr+e+&uhtar vol.1 pg.5#/E

Law: $f one is wearing clothing, which has a picture on it, and one

then wears some other clothes over it, which causes the picture to

be hidden, then the Namaa is now not &aruh. Daddul &uhtarvol.1 pg.5#/E

Law: 9hen a picture is not very small, and not in a place of

disrepute, and it is not covered with a sheet etc. then in every

condition, Namaa is &aruh+e+ahreemi because of it, but the most

severe F=arahat is when the picture is in front of the &usalli on the*ibla JdirectionK. hereafter, the severity is of that which is above

his head, then that which is on the right wall, then on the left wall,

then that, which is on the bac wall or on a curtain Jetc.K at the bac.

Daddul &uhtar vol.1 pg.5#5E



Vol.3 pg.3/5

376

Law: hese aforementioned rulings are with regards to Namaa. )s

for the issue of eeping JsuchK pictures, then in this regards it has

been mentioned in !ahih ?adith that, F)ngels of &ercy do not enter

that house in which there are dogs and pictures Jof living thingsKI

unless they are ept with disrepute, or if they are not as small Jas

mentionedK. Daddul &uhtar vol.1 pg.5#0E

Law: 9hether pictures on money and coins etc. are also things that

stop the )ngels from entering or notI then in this regard $mam *adi

$yaa ا Lمح>هللا¶يل !Oا &‘Nع says, no, it doesntI and the same is evident from the

state statements of our <lama+e+=iraam as well. D%urr+e+&uhtar,

addul &uhtar vol.1 pg.5#0E

Law: hese laws are related to eeping pictures where the condition

of contempt and necessity etc. is e4empted. )s for the issue ofmaing pictures or having it made, then this is ?araam in any case.

Daddul &uhtar vol.1 pg.5#0E 9hether it is handmade or a copy, the

ruling regarding both is the same.

Law: o read the *uran bacwards or to omit any 9aaBib is

&aruh+e+ahreemi, for e4ampleI not to straight the bac in uu or!aBdahI similarly to go into !aBdah without straightening the bac in

F*auma JstandingK or F;alsa JsittingKI to read *uran at any other

time Jin NamaaK e4cept in *iyaamI or to complete the *iraat in

uuI and for the &uHtadi to go into uu or !uBood etc before the

$mamI or to pic up the head Jfrom !aBdah etcK before him Jthe

$mamK. D)lamgiri vol.1 pg. 1#5+1#E

Law: $f one read Namaa whilst only wearing a trouser or waist+

cloth whereas as a Furta or sheet was availableI then it is &aruh+e+



Vol.3 pg.3//

377

ahreemiI and if other clothes was not available, then it is e4empt.

D)lamgiri vol.1 pg.(I MhuniyaE

Law: 7or the $mam to lengthen the Namaa because of the arrival of

someone, is &aruh+e+ahreemi if he recognises him and his aim is

to please himI and if it is to assist him Namaa, then to lengthen it by

one or two asbeeh JdurationKI there is no F=arahat. D)lamgiri vol.1

pg.1#0E

Law: $f in a rush, one said F)llahu )bar from behind the !aff and

Boined, and thereafter came into the !aff, then to do this is &aruh+

e+ahreemi. D)lamgiri vol.1 pg. 1#0E

Law: o read Namaa on a usurped land, or on a field belonging to

someone else, which has fruits in it, or on a tilled land, is &aruh+e+ahreemi. $f there is a grave in front and there is no partition

between the &usalli and the grave, then it is &aruh+e+ahreemi.

D%urr+e+&uhtar vol.1 pg.3(263('I )lamgiri vol.1 pg.1#/+1#E

Law: o read Namaa in the places of worship of the ufaar

JunbelieversK is &aruh, as it is the place of shaitaan, and the evident=arahat is that of it being &aruh+e+ahreemi, and to even enter

there is disallowed. Daddul &uhtar vol.1 pg.3(3E

Law: o read Namaa wearing upside down clothes or to throw

cover with something on its wrong side is &aruh, and evidently, it

is ahreemi. !imilarly, not to close the front of the coat, and not toput the buttons of the F)chan Jlong coats etcK if there is no urta

etc underneath and the chest is showing, then it is evident regarded

as a &aruh+e+ahreemiI and if there is a =urta etc underneath,,

then it is &aruh+e+aneehi.



Vol.3 pg.3/0

378

<pto this stage, we have mentioned those &aruh actions, which are

evident as being &aruh+e+ahreemi from the authentic =itaabs, but

reliable is on this basis. Now some other &aruh actions are being

presented, that most of them are clarified as being &aruh+e+

aneehi, and there is F$htilaaf Jdifference of opinion in this

regardK, but the predominant and preferred JaaBihK view, is that

they are aneehi. o proclaim less than 3 asbeehs in uu and

!uBood without reason Jis &aruh aneehiK. $n the ?adith, this has

been referred to as pecing lie a bird Jcrow etcK. ?owever, if there

is shortage of time or there is fear that the train Jor other modes of

transportK will leave you behind, then there is no harm. $f the

&uHtadi was not able to say 3 asbeehs and the $mam already raised

his head, the &uHtadi should follow the $mam.

Law: o read Namaa with ones wor clothing Jlie uniform, overalletcK is &aruh+e+aneehi, if he has some other clothingI otherwise,

it is not &aruh. D%urr+e+&uhtar vol.1 pg.(E

Law: o read Namaa with something in the mouth is &aruh if it is

not hindering the *iraatI and if it hinders the *iraat, or if such type

of words are recited which are not of the *uran, then the Namaawill be nullified. D%urr+e+&uhtar vol.1 pg.(E

Law: o read Namaa without a Ftopi Jproper $slamic hatK out of

sheer lainessI in other words to regard wearing the Ftopi is

regarded a burden, or if one says he feels hot, then it is &aruh+e+

aneehiI and if one does this in a demeaning mannerI for e4ample,one does not regard Namaa as something which is of such

e4cellence and status that one needs to wear a Ftopi or F)maama

JurbanK, then this is regarded as =ufr. $f one reads Namaa without



Vol.3 pg.3/

379

a hat out of humility, then this is &ustahab JdesirableK. D%urr+e+

&uhtar vol.1 pg.(E

Law: $f the Ftopi falls of in Namaa, it is more virtuous to pic it up,

as long as there is no need to do something, which is F)mal+e+

=atheerI otherwise it will nullify the Namaa. $f one has to pic it up

several times, then it should be left Jwithout picingKI and if one

does not pic it up due to humility, then to not pic it up Jin this

instanceK is more virtuous J)fdalK. D%urr+e+&uhtar vol.1 pg.5##E

Law: o clear grass or dust from the forehead is &aruh, on

condition that this does not cause any an4iety in Namaa. $f this is

done due to pride, then it is &aruh+e+ahreemiI and if it is causing

discomfort and it is interfering with ones attention, then there is no

harm Jin dusting itKI and to dust it off after Namaa has absolutely noconseHuences, and one should do this, to avoid boastfulness.

D)lamgiri vol.1 pg.1#(E

Law: !imilarly, when there is a need to, it is also allowed to wipe

perspiration from the forehead, or to do any such F)mal+e+*aleel,

which benefits the &usalliI and to do that which is not beneficial, itis &aruh. D)lamgiri vol.1 pg.1#(E

Law: $f the nose drips in Namaa, to wipe it is better than allowing it

to fall onto the groundI and if one is in the &asBid, then to do this is

necessary. D)lamgiri vol.1 pg.1#(E

Law: o use the fingers to count the verses, !urahs and asbeehs

whilst in Namaa is &aruh, be this in 7ard or Nafil Namaa. here is

not harm to eep count in the heart, to eep the amount JreadK

intact by pressing the Fphalanges and to have all the fingers JstillK in



Vol.3 pg.30#

380

place as per the !unnahI but it is =hilaaf+e+<la Jcontrary to that

which is betterK, as the heart will divert to something else. o count

with the tongue will nullify the Namaa. D%urr+e+&uhtar vol.1 pg.

0#' etcE

Law: here is no obBection in using the fingers to count JtasbeehsK

etc, outside Namaa, but the ?adith has commanded this, that the

fingers will be Huestioned Jon the last dayK and they will answer.

Daddul &uhtar vol.1 pg.5#065#E

Law: here is no harm in eeping a asbeeh Jwith youK as long as

the aim is not to show+off. Daddul &uhtar vol.1 pg.5#E

Law: o reply to the !alaam by gesturing with the hand or head is

&aruh. D%urr+e+&uhtar vol.1 pg.5#2E

Law: o sit crossed legged without reason in Namaa is &aruhI and

if one has an F<r, then there is no obBectionI and to sit in any other

place e4cept in Namaa, in this manner is not obBectionable. D%urr+e+

&uhtar vol.1 pg.5#3E

Law: o fan yourself with the lower end of the upper garment or

with the sleeves is &aruh. D)lamgiri vol.1 pg.1#/E if this is done

once D&araHi )l 7alaahE his is on the basis that in one un if one

moved thrice Jthe hand etcK it will nullify the Namaa.I and to use a

fan Jhand fanK will nullify the Namaa, for one who sees you from a

distance will thin you are not in Namaa. D&antaHi Lahira &uheetaviI ahtawi ala &araHi al 7alaahE



Vol.3 pg.301

381

Law: F)sbaal in other words, the wearing of clothes trailing Jon the

groundK is not allowed. Nabi said, F9hen you read Namaa, then

raise up clothes that are hanging, because the part that reaches the

ground, is in the fire. his ?adith has been Huoted by -uhari in his

aarih, and abrani in his =abeer, from $bn )bbas %o not mae

)sbaal in your lower end of the upper garments, and in your trouser

legs. )sbaal is when it is below your anleI and for the sleeves to be

longer than the sleeves, and in the )maama, it is when you sit and it

presses Junder youK.

Law: o yawn and to intentionally cough or clear the throat is

&aruhI and if nature is repulsing, then there is no harmI and to spit

in Namaa is &aruh. D)lamgiri vol.1 pg. 1#/E $n ahtawi ala &araHi

)l 7alaah it has mentioned that evidently to yawn is &aruh+e+

aneehi.

Law: 7or one who is a F&unfarid to stand in a !aff, is &aruh, as he

will perform *iyaam and *uood etc actions contrary to those Jin

;amaatK. !imilarly, for the &uHtadi to alone behind the !aff is

&aruh, when there is space in the !aff. $f there is no space in the

!aff, then there is no obBection. $t is better to pull someone bacfrom the !aff and to stand with them, but it is important to note that

if the person whom you are pulling bac, nows the &asala JrulingK,

and one should be careful that by pulling him, he does not brea his

Namaa. D)lamgiri vol.1 pg.1#/E his person should gesture to

someone, and he in+turn should not move bacI in this way there

=arahat is moved away from him. D7athul *adeerE

Law: o repetitively read the same verse in a one aaat of 7ard

JrepeatedlyK, in a normal controlled condition, is &aruhI and if this

is done due to some F<r Jvalid reasonK, then there is no harm in it.



Vol.3 pg.302

382

!imilarly, to recite one !urah repetitively is also &aruh. D)lamgiri

vol.1 pg.1#/I MhuniyaE

Law: 9ithout reason to place the hands on the ground before the

nees when going into !aBdah and when coming up from !aBdah to

lift the nees before the hands is &aruh. D)lamgiri vol.1 pg.1#/E

Law: o have the head higher or lower than the bac in uu is

&aruh D)lamgiri vol.1 pg.1#/E J$n other words the head should be in

line with the bacK.

Law: o recite the F-ismillah, aoo, hana and )ameen aloud, and

to read the )aar Jtasbeehs etc.K different from where they ought to

be read, is &aruh. D)lamgiri vol.1 pg.1#/I MhuniyaE

Law: 9ithout any valid reason, to lean against a wall or )asa

Jstic6staffK is &aruhI and if there is an F<r there is no harmI

actually in the 7ard and 9aaBib J!alaahsK and in the *iyaam of the

!unnat of 7aBr, to stand whilst leaning against it Jin case of <rK is

7ard, if *iyaam J!tandingK without it will not be possible, Bust as this

has already been e4plained on the discussion on *iyaam JduringNamaaK. DMhuniyaI !haami vol.1 pg.512 etcE

Law: Not to eep the hands on the nees during uu, and not to

eep the hands on the ground during !aBdah, is &aruh. D)lamgiri

vol.1 pg.1#E

Law: o remove the )maama JurbanK and eep it on the ground, or

to pic it up from the ground and eep it on the head, does not

nullify the Namaa, but it is &aruh. D)lamgiri vol.1 pg.1#/E



Vol.3 pg.303

383

Law: o lay the sleeve down and mae !aBdah on it, so that dust

does not get onto the face, is &aruhI and if this is done due to

aabbur JrideK then it is ahreemiI and if one made !aBdah on a

cloth to avoid the heat, then there is no harm. D)lamgiri vol.1 pg.1#0E

Law: 7or a &unfarid Jone who is reading Namaa aloneK, it is

permissible to as J%uaK when reciting a Verse depicting &ercy, and

to as protection when reciting a Verse depicting unishment. $t is

&aruh for the $mam and &uHtadi to do this. D)lamgiri vol.1 pg.1#0E

and if this is a means of heaviness upon the &uHtadis, then for the

$mam it is &aruh+e+ahreemi.

Law: o shae to the left and right Jin NamaaK is &aruhI and

Farawah in other words to sometimes put weight on one foot and

to sometimes put weight on the other foot, is !unnat. D?ilyaE

Law: 9hen waing up, to move the feet bac and forth is &aruhI

and when going into !aBdah, to put some press down on the right

foot and when getting up Jfrom !aBdahK to press down on the left

foot, is &ustahab. D)lamgiri vol.1 pg.1#0E

Law: o eep the eyes closed in Namaa is &aruh, e4cept if there is

no concentration when eeping them opened. $n this case, one may

close them. here is no harm in this, but it is better. D%urr+e+

&uhtar vol.1 pg.5#3E

Law: o turn the toes away from the *ibla in !aBdah etc is &aruhD)lamgiri vol.1 pg.1#0 etcE



Vol.3 pg.30'

384

Law: $f lice or mosHuitoes cause harm, there is no harm in catching

and illing them. DMhuniyaI !haami vol.1 pg.511E $n other words as

long as there is no F)mal+e+=atheer

Law: 7or the $mam to stand alone, in the &ehraab is &aruhI and if

he is standing outside the &ehraab and made !aBdah inside the

&ehraab, or if he is not alone, and some &uHtadis are with him

inside the &ehraab, then there is no harm. !imilarly, if the space has

become less for the &uHtadis, then in this case it is not &aruh for

him to stand in the &ehraab. D%urr+e+&uhtar vol.1 pg.5#'65#(I

)lamgiri vol.1 pg.1#0E

Law: 7or the $mam to stand in the doorways is also &aruh.

!imilarly for the $mam of the first ;amaat, to stand in the corner or

side of the &asBid is &aruh. $t is !unnat for him to stand in themiddle. his middle JareaK is called the &ehraab, whether the well+

nown niche in the wall is there or not. $f he leaves the middle and

stands anywhere else, then even if the !affs to both sides of him are

eHual, it is still &aruh. Daddul &uhtar vol.1 pg.5#2E

Law: 7or the $mam alone to stand on a high place Jraised areaK is&aruh. he height means that when looing at him, it is evident

that he is distinctly high. $f the height Jraised areaK is small, then it is

aneehi, otherwise ahreemi. $t is also &aruh for the $mam to be

down and the &usallis to be on a higher area. $t is =hilaaf+e+!unnat.

D%urr+e+&uhtar vol.1 pg.5#'E

Law: o read Namaa on the ?oly =aaba and on the roof of a &asBid

is &aruh, as this is failing to show respect. D)lamgiri vol.1 pg.1#0E



Vol.3 pg.30(

385

Law: o have a special area set aside for yourself in the &asBid,

whereby you only read Namaa there is &aruh. D)lamgiri vol.1

pg.1#0 etcE

Law: $f a person is taling whilst standing or sitting, there is no

hindrance in reading Namaa behind him, if you are sure that your

heart will not drift due their discussion. o read Namaa behind the

&ushaf !hareef, behind a !word, and behind a person who is asleep,

is &aruh. D%urr+e+&uhtar, addul &uhtar vol.1 pg.51#E

Law: o use a !word or -ow etc. as a partition when reading is

&aruh if its movement distracts the heartI otherwise, there is no

harm. D)lamgiri vol.1 pg.1#E

Law: 7or a fire to be burning in front of a Namaai is cause forF=arahat. here is no harm in a lamp or candle burning. D)lamgiri

vol.1 pg.1#0E

Law: $f there is such a valuable in your hand that needs to be held,

then to read Namaa whilst holding it is &aruhI unless one is at

such a place that without doing this, protecting it is not possible. $fthere are faeces etc impurities in front of you, or to read at such a

place that is a place of impurity, is also &aruh. D)lamgiri vol.1

pg.1#/61#0I addul &uhtar vol.1 pg.512E

Law: o touch the thighs to the stomach and to chase away flies

and fleas with the hand is &aruh. D)lamgiri vol.1 pg.1#E ) femalewill however Boin her thighs to the stomach in !aBdah.

Law: here is no harm in reading Namaa on a carpet or on

bedding, on condition that it is not so soft or thin the forehead



Vol.3 pg.305

386

cannot be firmly planted on itI otherwise the Namaa will not be

done. DMhuniyaE

Law: o read Namaa in front of something that diverts the heart is

&aruh, such as something beautiful, or games and entertainment

etc. D%urr+e+&uhtar vol.1 pg.512E

Law: o run for Namaa is &aruh. Daddul &uhtar vol.1 pg.512E

Law: Namaa is &aruh on a public pathway JroadK, at dumpsite for

dirt, in a slaughter house, grave+yard, bathroom, -arbershop, cattle

raal, especially where camels are tied, stables, the roof of a toilet,

and in the wilderness, without a F!utrah i.e. partition, when there is

a ris of people passing in front. D%urr+e+&uhtar vol.1 pg.3(2+3('E

Law: $n a F&aHbara, in an area which is set aside for Namaa, and if

there is no grave in that area, then there is no harm in Namaa

there. he F=arahat is only if there is a grave there, in the sense

where the grave is in front of the &usalli and there is no partition as

per a F!utrah between the &usalli and the grave. hus, if the grave

is at the right, left or behind Jthe &usalliK or if there is somethingthere fulfilling the obBective of the !utrah, then there is F=arahat.

D)lamgiri vol.1 pg.1#/E

Law: $f there, is a land JpropertyK belonging to a &uslim, and one

belonging to an unbelieverI then Namaa should be read on the

property of the &uslim, if it is not cultivated. $f it is cultivated, thenone should read on the road JpathwayK. ne should not read on the

property of the unbeliever. $f there is cultivation JfruitsK etc on the

land Jof the &uslimK, and he has a friendly relationship with the



Vol.3 pg.30/

387

owner, and Jhe nowsK that the owner will not be offendedI then in

this case he may read in his property. D%urr+e+&uhtar vol.1 pg.3('E

Law: o brea Namaa to ill a snae if there is real fear of harm

being caused, or to catch an animal that has run away, or if there is

fear that a wolf will attach his sheep, is permissible. !imilarly, if one

fears your own loss or loss of a someone else, which will cause a loss

of one dirham Jor moreK, for e4ample, if one fears that the mil will

boil over, or meat, curry or roti JbreadK etc. will burn, or a thief will

steal and run away with something to the value of a dirhamI then in

all these circumstances, one is permitted to brea the Namaa.

D%urr+e+&uhtar vol.1, (12I )lamgiri vol.1 pg.1#E

Law: $f one feels the urge to pass urine or still, or if one saw that

there is an amount of NaBaasat on the clothing or body which doesnot hinder NamaaI or if some strange female touched him, then in

this case it is &ustahab to brea the NamaaI on condition that the

time of ;amaat does not lapseI and if the urge to pass urine or stool

is intense, then one should not even worry about the ;amaat time

lapsingI however attention will be given to the e4piration of time of

that Namaa. D%urr+e+&uhtar, addul &uhtar vol.1 pg.5126513E

Law: $f someone who is in distress is asing for assistance, and he is

calling out to the particular &usalli or absolutely to someoneI or if

someone is drowningI or there is ris of him being burnt by a fireI or

a blind person is about to fall into a wellI then in all these

circumstances, to brea the Namaa is 9aaBib, if one has the abilityto save him. D%urr+e+&uhtar, addul &uhtar vol.1 pg.513E



Vol.3 pg.300

388

Law: $f ones father, mother, paternal grandfather J%adaK, or

paternal grandmother J%aadiK call for you, Bust on the basis of

principal, then it is not permissible for one to brea the Namaa for

this. ?owever, if they calling you because of some serious difficulty

or calamity, as mentioned above, then one should brea the Namaa.

his is the ruling if you are in 7ard JNamaaK. $f you are reading Nafil

and they are aware that you are in Namaa, but they are calling you

for some simple thing, then you should not brea the NamaaI and if

they are not aware that he is in Namaa, and they called, then one

should brea the Namaa and reply to them, even if they are calling

lightly. D%urr+e+&uhtar vol.1 pg.513E



Vol.3 pg.30

389

Chapter 12

Rules RegardingThe Masjid



Vol.3 pg.3#

390

)llah )lmighty says:

م 0ا

:ن

4 0 º 2 • 0 ' 2 0 0و 0ل 0و ‘ 0 »A 0ال \ : yو&ة

ل&وة : 4و 0ا 0 s 0ا 0 8الص 4w& ي 4 82 0ا26

2هللا 4و 0ا 0 "Aن 0با هللا 0 " 4ن2 " 0س 0ا@ 4د 0ا 3 3 2 ! 0 F 0 هللا :64ا

ت 0د2 '4ن 0 2 C 3 2ن 0ا

4 " ' :} 23ن23ا 2U 0 ا 0 Œ4 ® &لو3 &* 0 ! 0 %

‘)nly they (truly+ fill the Mos.ues, ho believe in Allah and in the last day,

and ho establish Namaaz, and give aaat, and ho fear none but Allah"Verily, they are of those ho ill find the $ath (of guidan&e+! D!urah I 10E

Hadith 1-4: -uhari, &uslim, )bu %awud, irmii and $bn &aBah

report from )bu ?urairah that ?uoor+e+)Hdas said, Fhe

Namaa of a man in a &asBid is twenty times more virtuous, than

reading in JhisK home or in the maretplace Ji.e. his worplaceK. $t isin this manner, that when he performs 9udu properly and then

leaves for the &asBid, then for every step he taes, his status is

elevated, and a sin is forgiven. 9hen he starts reading his Namaa,

the )ngels continuously send %urood JblessingsK upon him, for as

long as he remains on his &usalla Jrayer matKI and he is regarded

as being in Namaa, for as long as he is in waiting for Namaa.

he Narration of $mam )hmed and )bu Pala etc. is reported from

<Hba bin )amir that ?uoor saysI Fhe receives ten good deeds

for every step he taesI and when from the time he leaves home

until the time he returns, he is counted amongst those who are in

Namaa. ther narrations of $bn+e+<mar and $bn )bbas ع CPما Nا

!O هللا ا *M>

are similar in nature.

Hadith 5: Nasai reported from ?arat <thman that ?uoor

said, Fne who performed thorough 9udu and then went for



Vol.3 pg.31

391

Namaa, and performed his Namaa in the &asBid, is pardoned Ji.e.

granted forgivenessK.

Hadith 6: &uslim etc. have reported that ;aabir said, there was

some land which became vacant near &asBid+e+Nabawi so -ani

!alma wished to move closer to the &asBid. his news reached Nabi

, so he said, F$ have received information, that you wish to

move close to the &asBid. hey said, FPa asoolullah > $t is correct,

as that is what we are intending Jto doK ?e said, F -ani !alma>

emain in your homes Ji.e. do not shift near the &asBidK, the steps

which you tae will be recorded. ?e then repeated this, so -ani

!alma said, F9e JnowK did not prefer to change our house Ji.e. we did

not wish to shift any longerK.

Hadith 7: $bn &aBah reported that $bn )bbas ع CPما Nا

!O هللا ا *M>

says thatthe homes of the )nsaar were distant from the &asBid, so they

wished to move closer, and on the basis of this, this verse was

revealed:

0 0 /Aا<

0 ا و

2 3 " : 0 sد ا

0 "

3ن 2 { 0ت3`

0 و

2 3K

‘2hose virtuous deeds hi&h they sent forth and their foot$rints (ste$s+

e re&ord!

Hadith 8: -uhari and &uslim have reported from )bu &usa

)shari that asoolullah said, Fhe most sawaab is to the one

who wals the furthest Jto the &osHueK Ji.e. one who comes from the

furthest distanceK.

Hadith 9: &uslim etc report that )bi bin =aab says that an

)nsaaris house was the furthest away from the &asBid, and he never



Vol.3 pg.32

392

used to miss any Namaa Jat the &asBidK. $t was mentioned to him

about how good it would be if he could purchase a mode of

conveyance Jhorse, camel etc.K so that he could ride on it at night

and in hot weather whilst coming Jto the &asBidK. ?e replied to this

by saying, F$ wish that my waling to the &asBid and then returning,

be recorded. n JhearingK this, Nabi saidI F)llah has gathered all

of this and given it to you.

Hadith 10: -aa and )bu Pala narrate a narration on the merit

of it being F?assan, from ?arat )li that asoolullah said, Fo

mae the complete 9udu in spite of a difficulty and to then wal

towards the &asBid, and to wait Jin anticipationK for Namaa after a

Namaa, washes away the sins nicely.

Hadith 11: abrani reports from )bu <maama that ?uoorsaid, Fo go to the &asBid in the morning and evening, is from the

types of F;ihad Ji.e. striving in )llahs wayK.

Hadith 12: $t is in !ahihain etc. on the authority of )bu ?urairah

that asoolullah said, Fne who goes in the morning or

evening Jfor Namaa to the &asBidK, )llah taaala arranges a place forhim in ;annat, for as many times as he goes.

Hadith 13-23: )bu %awud and irmii report from -uraida

and $bn &aBah reports from )nas , that ?uoor said, F7or those

who go towards the &asBid in the darness, give them glad+tidings of

a full light on the day of *iyaamat.



Vol.3 pg.33

393

here are also narrations very similar to this from )bu %ardah, )bu

?urairah, )bu <maama and !ahl bin !aad !aadi, $bn )bbas, $bn

)mr, )bu !aeed =hudri, Laid ibn ?aarith, and <mmul &omineen

!iddiHa هللا !Oا Nع CPما < *Mا

Hadith 24:

)bu %awud and $bn ?ibban report from )bu <maama

that ?uoor said Fthat are three persons are in the divine care

of )llahI that if they are alive, he blesses them with sustenance,

which is sufficient, and if they die, ?e will enter them into ;annat. J1K

hat person who on entering his home conveys salaam to those in

his house is in the %ivine Care of )llah. J2K hat person who goes to

the &asBid is in the %ivine Care of )llah. J3K ne who has gone out in

the way of )llah is in the %ivine Care of )llah.

Hadith 25: $t is in abrani =abeer on the Jmerit of it being ;ayFadK

and in -aihaHi on the merit of it being sound J!ahihK, a &auHuf

narration is reported from !alman+e+7arsi that he said, Fne

who made proper 9udu in his home and then came to the &asBid, he

is the pilgrim Ji.e. guestK of )llahI and one who is given the position

of this pilgrimage, it is ?is ight, to honour the pilgrim.

Hadith 26:

$bn &aBah reported from )bu !aeed =hudri that

asoolullah said, Fne who leaves his home for Namaa and

Jwhen doing soK recites this %ua:

لل 0 ا3 C :س ال 4 0 Œ3ح 0 |7

> 0ا“ 0 2 0ع 0ل : 4m 42 0ا 0 — 2 1 0ل2 0 " < 0 Œ& K4و 4 0ح 0 |7 0 6 ا :

G 2 0 0 6 ا : G ‡ 2ا 0 4¤

32w 0 ا 2 0 % ‘ ‰ –4 0ل 0 o 0 ' 0 6ا : G5 ا

0 ! 2 3 1 SL3u2 @ 0 0 w 0 و4 ! 3 O 2U 0 ا 0 Œ3 0 — 2 1 0ل 0 Œو 0اب 0 _2 0 " 0 5n 0 ‹42ا 0 % 0 Œ4 gا 4 V 0 • 0 1 0 5 ا 0

D 4 O422‘ 4 Y 23ن3J 2‘ 4 N 2 4e 2 ‹ 0 O 2U 0 ا 0 و 4>ا: Pلا 0 ن

4 " 2‘ 4 – 0 o

= :64 0ا 0ن4F 0 6 0 F 0 u2ن: 3ال Q oن23 4e 2 ‹



Vol.3 pg.3'

394

‘) Allah 3 as of Fou ith virtue of the right, hi&h is u$on Fou for the ho

as, and for the right of my aling (my $a&es+, be&ause 3 did not leave my

home ith $ride and arrogan&e, and nor did 3 leave to be boastful or to let it

be heard off" 3 have &ome out to be $rote&ted from dis$leasing Fou, and for

the sae of attaining Four 6leasure o 3 am asing (begging+ of Fou, to save

me from fire of hell, and to forgive my sins" 2here is none ho $ardons sins,

but Fou!

J!o when a servant ass thisK, then )llah turns ?is !pecial %ivine

Compassionate attention towards him, and seventy thousand )ngels

mae $stighfar for him.

Hadith 27-29: $t is in !ahih &uslim from )bu !aeed that

?uoor said, F9hen a person enters the &asBid, he should say:

لل 0 ا3 C Œ4 0 م2ح 0 > 0 =ا 0 و2ب 0 ا 2‘ 4 N 2̃ 0 ت

: ا% 2

‘) Allah, )$en for me Four ?oors of Mer&y!

9hen leaving the &asBid, he should say:

لل 0 ا3

C 0 Œ4 2 $ 0 % 4 " 0 Œ3ن2 : ‘ ‰ –4ا 0 — 2 1 0ل

‘) Allah, 3 as of Fou, Four $e&ial *lessing!

$t is mentioned in the narration of ?arat )bdullah bin )mr ibn )l)as ع CPما Nا

!O هللا ا *M> that when asoolullah would enter the &asBid, he

would say:

هللا4 4 3Jا 2 4 Z 0 !2ا 0ع32 '4ا 44 C 44 0 ( 2 )و 4 0و 22 @ 0ا

0 V2ال 0د 444و 3 1 0

D 2ا2 ': <لا 0 ن

4 " 0ا 4Uال:@ 424

V24





Vol.3 pg.35

396

Hadith 30-33: $n !ahih &uslim !hareef it was narrated from )bu

?urairah that ?uoor said, F&ost beloved to )llah than all

places, are the &asBid, and the place most dislied is the

maretplace.

!imilar narration is evident from ;ubair bin &utim and )bdullah bin

)mr and )nas bin &aali هللا !Oا Nع CPما < *Mا and some narrations say that this

is statement is that of )llah )lmighty.

Hadith 34: -uhari and &uslim etc report from him as well, that

?uoor said, Fhere are seven people who )lmighty )llah will

shade JprotectK, on that day when there will be no shade JprotectionK

e4cept ?is: J1K ) ;ust $mam JGeaderKI J2K that young person whose

development was through the virtue of the $baadat of )llah

)lmightyI J3K hat person whose heart is attached to the &asBidI J'Khose two people who love each other for the sae of )llah, who

came together because of this and separate because of thisI J(K hat

person who is invited by a woman of status and wealth Jin an

enticing mannerK, and he says, F$ fear )llahI J5K hat person who

gave some !adHa JcharityK and concealed it to the e4tent that his left

does not now that his right has spentI J/K hat person whoremembered )llah in private JaloneK, and tears flowed from his

eyes.

Hadith 35: irmii, $bn &aBah, $bn =huaima and $bn ?ibban and

?aaim reported from )bu !aeed =hudri that ?uoor said,

F9hen you see a person who is habitual of Jbeing atK the &asBid, thenbecome a witness to his $maan J7aithKI because )lmighty )llah says

that Fnly they JtrulyK fill the &osHues, who believe in )llah and in

the last day irmii has mentioned that this ?adith is ?assan

Mhareeb and ?aaim has mentioned that it is !ahih J!oundK in merit.



Vol.3 pg.3/

397

Hadith 36: $t is in !ahihain from )nas that ?uoor said, Fo

spit in the &asBid is wrongful, and the afaara Je4piationK is to

conceal it.

Hadith 37: $t is in !ahih &uslim from )bu Lirr that ?uoor

said, F)ll the deeds of my <mmah, both good and bad have been

presented before meI $ found amongst the virtuous deeds, to remove

a harmful obBect from the pathway JroadKI and J$ foundK that from

amongst the bad deeds, is to spit in the &asBid, without concealing

it.

Hadith 38-39: )bu %awud, irmii and $bn &aBah report from

)nas that ?uoor said, Fhe rewards of my <mmah were

presented to me, upto the blade of straw JgrassK which a person

removes from the &asBidI and their sins were presented Jbefore meKand $ did not see any sin therein, more severe than a person who has

been blessed with a verse of !urah of the *uran and he caused it to

be forgotten.

$bn &aBah also reports a narration from )bu !aeed =hudri that

?uoor said, F7or the one who removes some harmful thing fromthe &asBid, )llah will have a &ansion built in ;annat.

Hadith 40-42: $bn &aBah reports from 9aathila ibn )sHa and

abrani reported from him, and )bu %awud reported from ?arat

)bu <maama ع CPما Nا !O هللا ا *M> that ?uoor said, F!afeguard the &asBids

from children, insane people, trade, mischief and sirmishing, andfrom raising your voices, and from creating limitations, and from

drawing swords.



Vol.3 pg.30

398

Hadith 43: irmii and %aarimi report from )bu ?urairah that

?uoor said, F9hen you see anyone trading Jbuying or sellingK in

the &asBid, then say, &ay )llah not give profit in your trade.

Hadith 44: -aihaHi reports in !habul $maan from ?assan -asri

Jon the merit of it being mursalK that ?uoor said, F) time when

come when worldly discussions will tae place in the &asBid. %o not

sit with them, as they have nothing to do with )llah.

Hadith 45: $bn =huaima reports from )bu !aeed =hudri that

once asoolullah saw spit JphlegmK in the direction of the *ibla.

?e cleaned it Ji.e. scraped it offK then directed his holy attention

towards the people and said, F%oes anyone from amongst you lie for

someone to stand in front of you, and then spit towards your face>

Hadith 46-47: )bu %awud, $bn =huaima and $bn ?ibban report

from )bu !aeed =hudri that ?uoor said, Fne who spits in the

direction of the *ibla, will come forth on the day of *iyaamat in a

state, whereby his spit will be between both his eyes.

he Narration of $mam )hmed is on the authority of )bu <maamawherein it is mentioned that asoolullah said that to spit

towards the *ibla is a sinful act.

Hadith 48: $t is in !ahih -uhari that !aaib bin Paeed ع CPما Nا

!O هللا ا *M>

?e says, $ was asleep in the &asBid and someone threw stones

JpebblesK at me. $ looed and noticed that it was 7arooH+e+)am .?e said, FMo and bring those two people to me JsoK $ brought both of

them to him. ?e JeitherK ased, F9hich clan JtribeK do you belong

toO JorK F9here do you liveO hey answered by saying that they

were from aif. ?e said, F$f you were residents of &adinah, then $



Vol.3 pg.3

399

would have reprimanded you Jas those from &adina were aware of

the etiHuettesK. JforK Pou are raising your voices in the &asBid of

asoolullah >


Law: o stretch the feet JlegsK towards the direction of *ibla

without any valid reason, is &aruh, be this whilst awae or whilst

asleep. !imilarly, to face the feet towards the &ushaf !hareefJ*uranK and other boos of !hariah is also regarded as &aruh.

?owever, if the =itaabs J-oosK are on a high place, whereby the line

of the feet is not in its direction, then there is no harm in thisI or if it

is so far away from the feet, that it will not be really regarded as

stretching the feet in its direction, JthenK this too is e4empt. D%urr+e+

&uhtar vol.1 pg.513+51'E

Law: $f one put a Na+-aaligh Jchild who has not reached pubertyK to

lie down with his feet in the direction of *ibla, then this too is

&aruh, and the one who put the child to lie down is liable for the

disapproved action. Daddul &uhtar vol.1 pg.513E

Law: o close the door of the &asBid is &aruh. ?owever if there is

the ris of the belongings of the &asBid going missing, then with the

e4ception of the Namaa times, closing it is permitted. D%urr+e+

&uhtar vol.1 pg. 512, )lamgiri vol.1 pg. 1#E

Law: o be intimate and to pass urine or stool on the roof of the&asBid, is ?araam. $t is also ?araam for a ;unub Jone in impure stateK,

or a woman who is menstruating Ji.e. in ?aidhK or one who is in

Nifaas, to go there, as that Jthe roofK is also within the ruling of the



Vol.3 pg.'##

400

&asBid. o unnecessarily climb onto the roof of the &asBid is &aruh.

D%urr+e+&uhtar addul &uhtar vol.1 pg.51'E

Law: o use the &asBid as a pathwayI in other words to wal

through the &asBid is impermissible. $f one maes a habit of this, he

is regarded as a F7aasiH. $f a person entered the &asBid with this

intention Ji.e. of using it as a pathway or shortcutK, then as he got

into the &asBid, he realised this and decided against it, then he

should not e4it from the door through which he intended to e4it, but

he should e4it through some other doorI or he should perform

Namaa there and then e4it. $f he has not 9udu, then he should e4it

from the door through which he entered. D%urr+e+&uhtar, addul

&uhtar vol.1 pg.51'E

Law: o tae an impurity Jor impure substanceK into the &asBid,even though it may not soil the &asBid, is disallowed. he same

applies to one who has impurity on his body. Daddul &uhtar vol.1

pg.51'E

Law: o burn impure oil or to use impure mud Jor clayK etc in the

&asBid is disallowed. D%urr+e+&uhtar vol.1 pg.51'E

Law: o urinate into a utensil Jpot etcK or to draw blood JetcK in the

&asBid is also impermissible. D%urr+e+&uhtar vol.1 pg. 51'E

Law: o tae children and insane people into the &asBid regarding

whom there is a fear that they will Jcause the &asBid to be soiledK byimpurities, is ?araam, and otherwise it is regarded as &aruh. hose

who tae their shoes into the &asBids should tae careful heed to

this, so if they is any impurity on it Jthe shoeK they should first clean



Vol.3 pg.'#1

401

it out, and to wal into the &asBid whilst wearing shoes is impudence

Ji.e. it is disrespectfulK. Daddul &uhtar vol.1 pg. 51(E

Law: he "id Mah or that place which has been made for performing

;anaaah Namaa, in the rules of $Htida JfollowingK is same as the

rules, which apply in the &asBidI Jin other wordsK no matter how

much of !aff space is between the $mam and the &uHtadis, the

Namaa will be valid. he remaining ules of the &asBid do not apply

to it. his however does not mean that to pass urine or stool there is

permissible, but it means that for a F;unub, and for a woman in

?aidh or Nifaas, to come and go there is permissible. he rule in

regards to the platforms etc. that are built for the purpose of Namaa

in the F7ina+e+&asBid and at &adrassas, =hanHahs, ponds and laes,

are the same as that which apply to the "id Mah. D%urr+e+&uhtar

vol.1 pg.51(E

Law: o embellish of Ji.e. to engrave and use calligraphy etcK or

paint with Fgold water the walls of the &asBid is not disallowed, as

long as this is done with the intention of respect for the &asBid.

?owever, this ind of engraving etc on the *ibla wall is ?araam. $f

the trustee had this done or had it whitewashed, then he should paythe compensation Ji.e. e4pensesK for it. ?owever, if the 9aaHif Ji.e.

the person who made it 9aHfK himself did this or if he gave the

trustee permission to have this done, then e4penditure will be given

for this from the 9aHf 7und. D%urr+e+&uhtar vol.1 pg.515E

Law: $f the &asBid has a substantial amount of funds and there isfear that unBust people will waste it Jor sHuander itK, then in such a

situation, one can use it for the embellishment of the &asBid.

D!haami vol.1 pg.515, )lamgiri vol.1 pg.1#E



Vol.3 pg.'#2

402

Law: o write the ?oly *uran on the &ehraab or the 9alls of the

&asBid is not advisable, as there is a ris of it falling off and then

being trampled by the feet. he same applies to the walls of the

house, because there are common grounds Jfor thisK. !imilarly, to

use bedding or a &usalla, which has the names of )llah written on

it, for any other JsuchK use is impermissible. $t is also disallowed Ji.e.

not approvedK for one to remove it from ones belongings, because

there is no guarantee that another person will not use it. hus, since

one already has it in ones possession, then one should eep it in

such a high place, that nothing else is ept on it. D)lamgiri vol.1

pg.1#611#E !imilarly, there are some eating mats which have poetic

stanas JetcK written on them. o eat on this or spread them is

F&umnoo JdisallowedK

Law: o mae 9udu inside the JactualK &asBid, gargle Jand spitKtherein, and to spit on the walls or under the mats of the &asBid or to

clean blow ones nose out, are all Fdisallowed. o rub this under the

prayer mats is worse than doing so on the prayer mats. $f there is

need to blow the nose or spit Jwhilst in the &asBidK, then do so in

clothing Ji.e. handerchief or shawl etcK. D)lamgiri vol.1 pg.11#E

Law: $f the founder of the &asBid built a 9udu area, in the &asBid

from the beginning, before the completion of the &asBid, wherein

Namaa is not performedI then to mae 9udu there, is permitted.

!imilarly, one may also mae 9udu in a dish Jdeep tray, bucet etcK

or any such vessel, but the condition is that he should tae particular

and special care not to allow a single drop to fall in the &asBid.D)lamgiri vol.1 pg.11#E )ctually, it is necessary to safeguard the

&asBid from every such thing, which is nauseating. oday we often

see that after 9udu, many people dust off the water from their

hands and face, in the &asBid. his is impermissible.



Vol.3 pg.'#3

403

Law: $f the feet are messed with mud JetcK, to rub it on the wall of

the &asBid or pillar is not allowed. !imilarly, to wipe it with dust that

is spread out Jin the &asBidK is also impermissible. ?owever, if some

sweepings are ept gathered together, then to wipe them with this is

permitted. !imilarly, if a stic or wood is laying in the &asBid and is

not part of the &asBid building, then even that can be used for this

purpose. ne may also use for this purpose, the wasted section of a

mat on which Namaa is not read, and which is not being used but is

merely ept there, but to abstain from this is F)fdal Ji.e. more

virtuousK. D)lamgiri vol.1 pg. 11#I !agheeri vol.1 pg.3#1E

Law: )fter sweeping, the sweepings of the &asBid should not be

thrown in a place, which causes disrespect. D%urr+e+&uhtarE

Law: ) well cannot be dug inside the &asBid, but if the well wasthere before the &asBid Jwas builtK and now it has been included into

the &asBid, then in this case, it will remain as is. D)lamgiri vol.1

pg.11#E

Law: o grow a tree inside the &asBid is not permitted. ?owever, if

there is a need for it, such as in the case where the ground is wet andthe pillars do not remain in place, then in order to soa up that

wetness, a tree can be grown. D)lamgiri vol.1 pg.11#E

Law: -efore the &asBid has been completed, it is permitted to build

a room JetcK therein, to eep the belongings of the &asBid. D)lamgiri

vol.1 pg.11#E

Law: o beg inside the &asBid is ?araam, and to give to such a

beggar is also not allowed. o search for a lost item inside the &asBid

is also not allowed. $t is mentioned in the ?adith, that when you see



Vol.3 pg.'#'

404

a person searching for some lost thing in the &asBid then say to him,

F&ay )llah not return that item to you as &asBids were not built for

this reason. his ?adith has been reported in &uslim on the

authority of )bu ?urairah . D%urr+e+&uhtar vol.1 pg.51/E

Law: o read poetry in the &asBid is not allowed. ?owever, if that

poetic stana is ?amd, Naat, &anHabat or something pertaining to

J%eeniK advice and wisdom, then it is permissible. D%urr+e+&uhtar

vol.1 pg. 51/E

Law: o eat, drin and sleep in the &asBid is impermissible, e4cept

for a &utaif Jone in $teaafK and for one from a foreign place. hus,

if you intend to eat, drin or do any such thing, then first mae

intention of $teaaf and then enter the &asBid. Pou should then

engross yourself in some Lir Jemembrance of )llahK, performsome Namaa, and thereafter you may eat and drin JetcK. !ome

JscholarsK have only made e4ception for a &utaif, and this is the

stronger view, so one who is from a foreign place Ji.e. one away from

homeK, should also mae the intention of $teaaf, so that he may be

safe from that which is contrary. D%urr+e+&uhtar vol.1 pg.51I

!agheeri vol.1 pg.3#2E

Law: o enter into the &asBid after eating raw garlic or raw onions

is impermissible for as long as the odour remains, as the )ngels feel

discomfort due to this JodourK. ?uoor+e+)Hdas said, Fone who

eats from that found smelling tree JplantK should not come near our

&asBid, as the )ngels feel discomfort due to it, Bust as people feelJdiscomfortK due to it. his ?adith has been reported in -uhari and

&uslim from ;aabir . he same ruling applies to every such thing

which has a foul odour, such as lees, radish, raw meat, paraffin,

match stics which give off an odour when rubbed, passing wind



Vol.3 pg.'#(

405

Jflatulence with odourK etc. ne who has a disease of foul breath, or

one who has a wound or sore which gives out a foul odour, or one

who has applied something with a foul odour, then until such time

that the odour Bust not go away, he is not allowed to enter the

&asBid. !imilarly, the rule applies to one who sells meat and fish Ji.e.

he should not enter with the foul smell on him or his clothesK, and

one with leprosy or leucoderma, and that person who causes harm

to be people by his words, will also be stopped from entering the

&asBid. D%urr+e+&uhtar, addul &uhtar vol.1 pg.51 etcE

Law: )ll business transactions, including every such business

e4change JtradeK is disallowed in the &asBid. nly a &utaif has the

permission to do a transaction, on condition that it is not as a

business, but to fulfil his and his familys needs, and that item which

is being purchased or sold should not be in the &asBid. D%urr+e+&uhtar vol.1 pg. 51E

Law: "ven F&ubah discussions are not permitted in the &asBid. o

raise the voice in the &asBid is also not permitted. D%urr+e+&uhtar

vol.1 pg.510651I !agheeri pg.3#2E !adly in this time, people have

turned the &asBids into village pavilions, whereas some have evenbeen seen swearing Jbeing vulgarK inside the &asBid ب

Jيا

!ال هللاو

‘Nا

!O

Law: ) tailor is not permitted to sit in the &asBid and sew clothing.

$f he is seated there to stop children from entering Jand being a

nuisanceK and to protect the JsanctityK of the &asBid, then there is no

harm. ) =aatib Jscribe6typist etcK is not permitted to sit in the&asBid and write, if he is doing this for payment. $f he is writing

without taing payment, then he is permitted, as long as the boo

that he is writing Jor typingK is not an appalling one.



Vol.3 pg.'#5

406

!imilarly, a teacher who taes payment Jfor teachingK is not

permitted to sit in the &asBid and teach, and if he does not tae

payment, then he is permitted to do so. D)lamgiri vol.1 pg.11#E

Law: ne is not permitted to tae the lamp JetcK from the &asBid to

his home. ne is allowed to let the lamp JlightsK on in the &asBid

upto one third of the night, even if the ;amaat has ended. o do so

for longer than this, is not permitted. ?owever, if the 9aaHif has

given permission, or if it is common practice there to leave it on for

longer periods than a third of the night, then it is permitted, even

for the entire night. D)lamgiri vol.1 pg.11#E

Law: o study =itaabs and to teach etc. using the JlampsK, light of

the &asBid is absolutely permitted for upto a third of the night, even

though the ;amaat is over. hereafter, it is not permitted, e4cept ina place where it is common practice for it to remain on for longer

periods. D)lamgiri vol.1 pg.11#E

Law: here is no harm in pulling the nests of bats and pigeons from

the &asBid, in order to clean the &asBid. D%urr+e+&uhtar vo.1

pg.52#E

Law: he right of repairs and restoration, and the responsibility of

sorting out the Bugs, mats, lamps etc is upon the one who built the

&asBid. $f he is capable of calling out the )aan and $Haamat, then he

is also rightful of this duty as well, otherwise it should be sorted

after taing his opinion. )fter him, his children and people of hisclan have more right than outsiders. D)lamgiri vol.1 pg.11#E

Law: $f the founder of the &asBid appointed the $mam and &uain,

but the people of the locality have appointed some other person,



Vol.3 pg.'#/

407

then if the one appointed by the locals is F)fdal Jmore virtuousK,

then he is better suited. $f they are both the same Ji.e. eHualK then

the one who the founder has appointed will be appointed. DMhuniyaE

Law: he most e4alted of all &asBids is &asBid+e+?araam !hareef,

followed by &asBid+e+Nabawi !hareef, then &asBid+e+*uds, then

&asBid+e+*uba, then all the ;aame &asBids, then the local &asBid,

followed by the roadside &asBid. Daddul &uhtar vol.1 pg. 515651/E

Law: o read Namaa in your local &asBid is more )fdal J&ore

virtuousK than reading at the ;aame &asBid even though the local

&asBid has ;amaat+e+*aleel, i.e. a smaller ;amaat compared to the

;aame &asBid. )ctually even if ;amaat has not taen place at the

local &asBid, you should go alone and say )aan and $Haamat and

perform your Namaa therein, as JevenK that is more virtuous thanthe ;amaat at the ;aame &asBid. D!agheeri vol.1 pg.3#2E

Law: 9hen there are many &asBids that are of the same nature,

then go that the &asBid where the $mam has the more nowledge

and goodness. D!agheeri vol.1 pg.3#2E

$f they are all same in this regard, go the one that is oldestI and some

have said that you should go to the one that is closest, and this seems

to be the stronger view. D!agheeri vol.1 pg.3#2E

Important Translator’s Note: wherever the discussion of

Namaa in a &asBid or behind an $mam is discussed, this means a!unni &asBid and $mam means a !unni !ahihul )Hida $mam, i.e. not a

budmahab or 9ahabi, %eobandi, !hia, aahiri etc.



Vol.3 pg.'#0

408

Law: $f one missed the &asBid in the local &asBid, then it is more

virtuous to read with ;amaat in another &asBidI and if one does not

get the ;amaat in the other &asBid as well, then it is better to read in

the local &asBid. $f one missed abeer+e+<la or one or two aaats

have been missed in the local &asBid and if by going to another

&asBid, a person will get these as well, then do not go the other

&asBid for this purpose. !imilarly, if the )aan is given and there is

no one else for ;amaat, the &uain Ji.e. the one who called out the

)aanK should read the Namaa alone. ?e should not go to another

&asBid. D!agheeri vol.1 pg.3#2E

Law: he respect that is afforded to the roof of the &asBid is the

same, which is afforded to the &asBid. DMhuniyaE

Law: $f the $mam of local &asBid ا Jا !" is an adulterer or one who

deals in usury JinterestK or if he has any other such fault, which

causes Namaa to be disallowed behind him, then in this case one

should leave that &asBid and read Namaa somewhere else. D!agheeri

vol.1 pg.3#2E

$f it is possible then he Jsuch an $mamK should be relieved Jof hisdutiesK.

Law: $t is not permitted to leave the &osHue after the )aan. $t has

been mentioned in the ?adith that, none but a munafiH JhypocriteK

leaves the &asBid after the )aan, e4cept for that person who went

out for some chore and intends to return. $n other words, before the ;amaat commences. !imilarly, if a person is responsible to the

;amaat at another &asBid, he should leave. DMeneral -oosI !agheeri

vol.1 pg.3#3E



Vol.3 pg.'#

Law: $f a person has already performed his Namaa for that

particular time, then he is permitted to leave the &asBid after the

)aan has been called, but for Luhr and "sha, if the $Haamat has

already been pronounced, he should not leave, but he should Boin

with the intention of Nafil. DMeneral -oosI !agheeri vol.1 pg.3#3E $n

the remaining three Namaa Ji.e. 7aBr, )sr and &aghribK if the

abeer has been pronounced and he has already performed his

Namaa individually, then in this case, it is 9aaBib JcompulsoryK for

him to step outside.

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Bahare Shariat 3 by Sadrush Sharia