‫كتاب الطهارة‬

‫املسائل املهمة املتعلقة بأبواب الطهارة‬

‫مع ذكراألدلة من الكتاب والسنة‬
)‫(باللغة اإلنجليزية‬

Book of Purification & Cleanliness

Important Issues of Cleanliness & Purification
With Evidence from Quran & Authentic Sunnah of
Rasool Allah (‫)ﷺ‬
(English Language)

‫إعداد‬
‫محبوب أحمد أبوعاصم‬.‫د‬
Prepared By
Dr Mahboob Ahmad Abu Aasim
 ‫بسم هللا الرحمن الرحيم‬
! ُ‫س ٰلیْنَ َو ْال َعاقٰ َب ُۃ ٰل ْل ُمت َّ ٰقیْنَ اَ َّما َب ْعد‬ َ ‫ع ٰلی‬
َ ‫س ِّٰی ٰد ْال ُم ْر‬ َ ‫سالَ ُم‬ َّ ‫ب ْال َعالَ ٰمیْنَ َوال‬
َّ ‫صالَۃ ُ َوال‬ ٰ ‫اَ ْل َح ْمدُ ٰ ہ‬
ٰ ِّ ‫ّلِل َر‬

Definition of the Fiqh (Jurisprudence)

َ َّ َ ْ َ
Linguistic Meaning: )‫اء الد ِق ْيقة‬
ِ ‫ (ف ْه ُم األشي‬To understand intricate things with deep sight.
ْ َّ َّ َ َ َ ْ َّ َ ْ ْ َ
Technical Meaning: )‫ص ْي ِل َّية‬ َ َّ َ َّ ُ
ِ ‫(ال ِعلم ِباألحك ِام الش ْر ِعي ِة العم ِلي ِة ِمن أ ِدل ِتها التف‬To have intensive knowledge of
the practical commandments with detailed evidence. The evidence include the Qur’an, Hadith,'Ijma
) ‫الد ْين‬ ُ َُ ً َْ ُ ُ ْ َ
& Qiyaas . The Prophet (‫ )ﷺ‬says: ِ ‫(من ي ِر ِد هللا ِب ِه خيرا يف ِق ْهه ِفي‬ Allah bestows him with
comprehensive understanding of religion from whom He wills good of him.
Fiqh (Jurisprudence) is of two types:
Fiqh of ‘Ibaadat’: The rules and commandments concerning ‘Ibadat viz. Cleanliness (Taharat), Salah,
Zakaat, Fasting, Haj and jihad.
Fiqh of Dealings (Day-to-Day Affairs): To acquire knowledge about problems and behaviour with
other people such as what is valid (halal) and what is invalid (haram), or transaction with other people
like sale and purchase, marriage and divorce, dress and food etc.
The above details tell us that the Fiqh on one hand deals with our relation with Allah and on the other
hand it deals with our behaviour with other people. Thus, Fiqh is a complete Code of life, guiding man
in religious and worldly matters. Islam means to lead life according to the rules and regulations
contained therein.

What is the obligation in case of disagreement in issues and rulings?

Allah T’ala ordains:
ً َْ َ َ ََٰ ْ ْ َّ َ ُ ْ ُ ْ ُ ُ ُ ُّ ُ َ ْ َ ْ ُ ْ َ َ َ َ
ُ َّ ‫وه إ َلى ََّّللا َو‬
}‫اَّلل َوال َي ْو ِم اْل ِخ ِر ذ ِل َك خ ْي ٌر َوأ ْح َس ُن تأ ِويل‬
ِ ‫الرسو ِل ِإن كنتم تؤ ِمنون ِب‬ ِ ِ ‫{ ف ِإن تنازعتم ِفي ش ي ٍء فرد‬
If you disagree over anything, refer it to Allah and His Messenger. If you should believe in Allah and
the Last Day. This is the best (way) and best in result (Surah Nisa: 59).
It has been further ordained:
َ َّ َ َ َ ً َ َ َْ ُ ْ ُ َّ َ َ َ ُ
َ ‫{اتبعوا ما أنزل إليك ْم من َربك ْم وَل تتبعوا من دونه أولي‬
}‫اء ق ِليل ما تذك ُرون‬
ْ ُ َْ َ ُْ َ ُ َّ
ِ ِِ ِ ِ ِ ِ ِ ِ ِ
Obey (this Qur’an and Sunnah), revealed by your Provider, and do not obey others than Allah. Very
few get advice.)

The Teachings of the Imams (Scholars) relating to obedience to the Qur’an and Hadith:
Imam Abu Haneefah (‫) َر ِح َمه ٱلل َّٰ ه‬:
Several sayings of Imaam in matters of following the Qur’an and the Sunnah and prohibitions in case
of blindly following opposite rulings are quoted:
1. )‫ (إذا صح الحديث فهو مذهبي‬If a Hadith is proved to be authentic, then my “maslak” (way) is the
same. (Ibn-e-Aabideen fi al-Hashiya 63/1)
2. )‫ (َل يحل ألحد أن يأخذ بقولنا ما لم يعلم من أين أخذناه‬It is not permissible for any man to adopt
our saying unless it is supported by a proof (daleel). (Ibn-e-Aabideen fi Hashiya al al-Bahr al-raniq 293/6)
3. Further says:
ًَ َُْ ُ ََ َ َ َ َ
ٌ ُ ُ َ َ َ َ َّ َ َ َ ُْ ْ ْ َ ْ ْ َ ْ َ ْ َ ََ ٌ َ
ِ ‫)حرام على من لم يع ِرف د ِلي ِلي أن يف ِت َي ِبك‬
ِ ‫ فإننا بشرنقول القول اليوم ون‬،‫لمي‬
(‫رجع عنه غدا‬

2|Page
 Whoever does not know the basis of my fatwa, he is prohibited from pronouncing my Fatwa,
because to err is human. We say something today and reverse it tomorrow.
4. He further says:
ُ
)‫(إذا قلت قوَل يخالف كتاب هللا تعالى وخبر الرسول صلى هللا عليه وسلم فاتركوا قولي‬
If I have said something which is against the Qur’an and Sunnah, desist it. (al-Falani fi al-Iqaz p.50)

Imam Malik Bin Anas (‫ ) َر ِح َمه ٱلل َّٰ ه‬says:

1. ‫(إنما أنا بشرأخطئ وأصيب فانظروا في ر أيي فكل ما و افق الكتاب والسنة فخذوه وكل ما لم يو افق الكتاب‬
)‫والسنة فاتركوه‬
I am a human. When you find my opinion, take it if it is according to the Qur’an and Hadith;
and leave what is against the Qur’an and Hadith. (Ibn-e-Abd al Barfi Fi al-Jame 32/6)
2. ) ‫ ( ليس أحد بعد النبي صلى هللا عليه وسلم إَل ويؤخذ من قوله ويترك إَل النبي صلى هللا عليه وسلم‬Except
Nabi Kareem (‫)ﷺ‬, everyone’s opinion(saying) can be accepted or rejected. (Ibn-e-Abd al-Barfi Fi
al-Jame 91/2)
3. Ibn-e-Wahab is quoted to have asked Imam Malik about rubbing fingers (khilal) during the
ablution (wazu). He said it was not necessary. When I read out to him a Hadith regarding khilal,
he started pronouncing Fatwa about khilal of fingers. (Muqaddama al-jerah w al-t’adil La Ben Ibn-e-
Hatim, p. 31-32)

Imam Shaf’ai (‫ ) َر ِح َمه ٱلل َّٰ ه‬Says:

1. ‫(أجمع املسلمون على أن من استبان له سنة عن رسول هللا صلى هللا عليه وسلم لم يحل له أن يدعها لقول‬
.)‫أحد‬
It is agreed by All muslims that once the Hadith of Rasool Allah (‫ )ﷺ‬becomes evident, then that
Hadith cannot be neglected for the sayings of anybody (any Imaams fatwa) (al-Falani p.68)
2. )‫ (إذا صح الحديث فهو مذهبي‬If Hadith is proved to be authentic, my maslak is same as the Hadith.
(an-Novi 63/1)
3. ‫(كل مسألة صح فيها الخبرعن رسول هللا صلى هللا عليه وسلم عند أهل النقل بخلف ما قلت فأنا راجع عنها‬
.)‫في حياتي وبعد موتي‬
In every fatwa issued for a problem which is based on Sahih Hadith, and I have gone wrong in
it, I repeal it in this life and even after life. (al-Hulyat 107/9)

Imam Ahmed Bin Hanbal (‫ ) َر ِح َمه ٱلل َّٰ ه‬says:

1. )‫ وخذ من حيث أخذوا‬، ‫ (َل تقلدني وَل تقلد مالكا وَل الشافعي وَل األوزاعي وَل الثوري‬Follow neither me,
nor Malik, nor Shaf’ai, nor Awz’ai and Thuri, but acquire din(knowledge) from where they have
acquired (viz., the Qur’an and Hadith). (A’lam al-Muwq’in , 302/2)
2. ‫ ما جاء عن النبي صلى هللا عليه وسلم وأصحابه فخذ به‬، ‫ (َل تقلد دينك أحدا من هؤَلء‬:‫)وفي رواية‬
In your deen (faith) do not follow imams blindly, but accept what is evident from the Prophet
(‫ ) ﷺ‬and the Sahabah)
3. )‫(رأي األوزاعي ورأي مالك ورأي أبي حنيفة كله رأي وهو عندي سواء و إنما الحجة في اْلثار‬
The sayings of Imam Awz’i, Imam Malik and Imam Abou Haneefah are but their personal
opinions, proof and logic are only in the Hadith. (Ibn-e-Abd al-Barfi al-Jame’ 149/2)
It is to be noted that these difference of opinion in various problems are not of much significance.
They cannot form the basis for Iman and Kufr. These differences are due to their own interpretations
(Ijtehad). So we must not be narrow-minded, excited and fiery. We should follow the Qur’an and

3|Page
Sunnah and face the opposite views with open heart and humbleness. We must not allow the
difference of opinion to be the cause for creating rift between hearts. This very idea was cherished by
Sahabah, Taaba’in and Aimma. In spite of their differences in opinion, they remained well-wishers and
cherished sense of love for one another. May Allah T’ala lead us to the path of Righteousness and help
us to maintain love and unity among ourselves. Ameen!

Issues & Rulings of Purification & Cleanliness (Taharat)

! ُ‫س ٰلیْنَ َو ْال َعا ٰق َب ُۃ ٰل ْل ُمت َّ ٰقیْنَ اَ َّما َب ْعد‬ َ ‫ع ٰلی‬

َ ‫س ِّٰی ٰد ْال ُم ْر‬ َ ‫سالَ ُم‬ َّ ‫ب ْال َعالَ ٰمیْنَ َوال‬
َّ ‫صالَۃ ُ َوال‬ ٰ ‫اَ ْل َح ْمدُ ٰ ہ‬
ٰ ِّ ‫ّلِل َر‬
The Significance of Taharat:
1. Practicing various forms of worship depend on purity and cleanliness. The purity of soul,
cleanliness of body and clothes are intertwined. Therefore, the Prophet (‫ )ﷺ‬himself is not only a
model in purity and cleanliness but has set a high standard of cleanliness for the ummah. As Abou
Malik Ash’ari(‫ )رضي هللا عنه‬reports
َ the Prophet (‫ )ﷺ‬to have said :
ْ َ ْ َ ِ ‫الس َٰم َو‬ َّ ‫َّللا َو ْال َح ْم ُد ہَّلل َت ْم ََلن َا ْو َت ْم َ َُل َما َب ْي َن‬
‫ َو ْال َح ْم ُد ہ َ َ ُ ْ ْ َ َ َ ُ ْ َ َ ہ‬،‫لط ُہ ْو ُر َش ْط ُر ْاَل ْی َمان‬
َّ َ
،‫ض‬ ِ ‫ات واَلر‬ ِ ِ ِ ِ ‫َّلل ت ْمَل ِامليزان وسبحان‬
ِ ِ ِ ِ ‫((ا‬
ْ‫الناس َی ْغ ُد ْو َف َبای ٌع َن ْف َس ُہ َف ُم ْعت ُق َہا َاو‬ َّ ُّ ُ َ ْ َ َ ْ َ َ َّ ٌ َّ َ ُ ْ ُ ْ َ ٌ َ ُ ْ َّ َ ٌ َ ْ ُ ُ َ َ َّ َ ‫َ َّ َ ُ ُ ْ ٌر‬
‫ کل‬،‫ والقرآن حجة لک او علیک‬، ‫ والصبر ِضیاء‬، ‫والصلۃ نو والصدقة برہان‬
ِ ِ ِ
َ ُ ْ ُ
)) ‫مو ِبقہا‬
“Taharat(cleanliness) is half of the Iman. To utter (once) “Alhamdulillah” fills the balance with
good. Uttering “Subhan Allah” and “Alhamdulillah” fills the entire space between the earth and
the sky. Salah is (in this world and the Hereafter) the light of face. Charity (Sadaqah) is marker
(Burhan). Patience is light. And Qur’an-i-Majeed will bear witness for or against you on the Last
Day.” “Every person when wakes up in the morning his life is mortgage: which he frees (by doing
good) or which he (by doing wrong) kills. (Muslim)

2. For offering of salah, the most important and basic element of Islam, the Prophet (‫ )ﷺ‬has regarded
cleanliness of body, cleanliness of clothes and cleanliness of place as a mandatory pre-requisite.
Abdullah Bin Omar (‫ )رضي هللا عنها‬reports the Prophet (‫ )ﷺ‬to have said:
َُ ٌ َ َ َ َّ ْ ُ ُ ْ َ ٌ َ َ ُ َ ْ ُ َ
) ‫ص َدقة ِم ْن غل ْو ٍل‬ ‫ (َل تقبل صلۃ ِبغي ِر طهو ٍر وَل‬Allah does not accept Prayer without cleanliness, and
charity (sadqah) of stolen goods from war booty.(Muslim) Hazrat Abu Sayeed Khudri (‫)رضي هللا عنه‬
َّ ُ ْ َ ْ ْ َّ ْ َ ُّ َ َّ ُ ‫(م ْف َت‬
reports the Prophet (‫ )ﷺ‬having said: )‫الصل ِۃ الط ُہ ْو ُر َوتح ِرْی ُم َها التک ِبي ُر َوتح ِل ْیل َها الت ْس ِل ْی ُم‬ ‫اح‬ ِ
“Cleanliness is the key to Salah. Salah starts with takbir and ends with Salaam (turning head both
sides).” (Ibn-e-Majah: Sahih)

3. Negligence towards cleanliness is considered as cause for chastisement in the grave. Hazrat Ibn-
e-Abbas (‫ )رضي هللا عنه‬reports the Prophet (‫ )ﷺ‬having said:
ْ َْ ْ َ ْ َْ َ َ ُ َّ َ
)‫استن ِز ُھ ْوا ِم َن ال َب ْو ِل‬ ‫ ف‬، ‫اب الق ْبر ِف ْی ال َب ْو ِل‬
ِ ‫(عامة عذ‬ The punishment in the grave is mostly due to
urination. So take precaution. (al-Bazzar w at-Tabar inni and al-Hakim and Dar Qutni Sahih)

4. Types of Taharat: There are two types:

(1) Spiritual Purity (Internal Cleanliness) – It deals with the cleanliness (purification) of heart,
refraining from shirk and sins. It is more important than the cleanliness of body, without which
ٌ ‫( {إن َما املشركون نج‬at-Tawbah: 28)
the cleanliness of body is not possible. Allah T’ala says: }‫س‬
َ َ َ ُ ْ ُْ َّ
ِ ِ
(2) Sensory Purity (External/bodily Cleanliness): Details are given ahead.

5. Definition of Taharat:
Linguistically: it means purity and cleanliness.
Technically (Islamic Usage): Purification achieved by ablution (Wuzu) or bath (Ghusl).

4|Page
 Ablution (Wuzu) is done in case of passing something like urine and faeces, while bath (ghusl) is
done in case of janabat (Sexual Impurity), menstruation and nifas. If wuzu or ghusul are not
possible, their substitute, Tayammum is done.

Issues & Rulings related to Water:

The water of seas, rivers, springs, tanks
6.
ً ُ َ ً َ َ َّ َ َ ْ َ َ َ and of rains is pure. We can clean ourselves with it. Allah
T’ala says:( ‫‘ )و أنزلنا ِمن السم ِاءماء طہورا‬And We have sent to you water from the sky, clean and
pure’ (al-Furqan:8). Abu Hurairah (‫ )رضي هللا عنه‬reports the Prophet (‫)ﷺ‬, in response to a question
ٗ َُ ْ ُ ُ ْ ُّ َ ُ
relating doing wuzu from the water of the sea, to have said: )‫ ال ِح ُّل َم ْیتتہ‬، ‫(ھو الط ُہو ُر َماؤہ‬
The water of sea is pure and dead animal of it is halal. (Ahmad and Ahl-i-Sunain: Saheeh)

7. If the colour, smell, or taste of water changes due to mixing of impurity in it, then the water is
َ ُ َ ُ َ ْ َ َ َ َّ
impure. As the Prophet(‫ )ﷺ‬says:( ...‫اء ط ُهو ٌر َل ين ِج ُسه ش ْي ٌء‬‫ ) ِإن امل‬Water is pure and clean unless its
colour, taste or smell changes. (Tirmizi/Sahihah Ahmed). Ibn-i-Qyyam(‫ ) َر ِح َمه ٱلل َّٰ ه‬says: It is proved from
the Sunnah and traditions of the Sahabah that whatever small quantity of water, it is not impure
unless it changes the colour. The people of Madinah, majority of people and a good number of
Muhadatheen have the same opinion. (Ighasat-ul-Hifan, p.196)

8. If a small quantity of pure object is mixed with water, it may be used to clean ourselves. But if the
state of water is changed (like sharbat or lassi etc.) it cannot be used for cleanliness. Umme Hani
(‫ )رضي هللا عنهما‬reports that the Prophet (‫ )ﷺ‬and Maimuna (‫ )رضي هللا عنهما‬took bath from the same
tub. The water of this tub had the effect of solvent flour (an-Nisai: Sahih). Further it is in the Qur’an
ً ‫() َف َل ْم َتج ُدوا َم‬an-Nisa ; 43) If you don’t get water; here ‘‫ ’ َم ًاء‬refers to pure or impure water of any
(‫اء‬ ِ
kind.

9. The remainder of water after wuzu or ghusl is not impure. Sayedna Jaber Bin Abdullah ( ‫رضي هللا‬
‫ )عنه‬reports that he use to fell unconscious due to illness. The Prophet (‫ )ﷺ‬visited me. He (‫)ﷺ‬
made ablution and sprinkled the remainder over my body and I became conscious. (al-Bukhari)

10. In the state of impurity (janabat), mostly due to seminal discharge or sexual intercourse, dipping
hand in water does not make it impure, although it is forbidden. Syedna Ibn-i-Abbas (‫)رضي هللا عنه‬
reports that the Prophet (‫ )ﷺ‬used water for wuzu from a pot which his wife had already used for
ُْ ََ َ َّ
َ ‫ (إن امل‬such water is not impure. (Ahmed, Abou Dawud, Nisai : Sahih).
ghusl (bath). He said: )‫اء َل يجنب‬ ِ
11. The left-off of eatables by all human beings is pure. As seen in case of the Prophet (‫)ﷺ‬, who ate
and drank at the place left off by Hazrat ‘Ayesha (‫( )رضي هللا عنهما‬Muslim). The same is true about
halal animals, commonly accepted by ulema. Of haram animals, except the left off of dog and pig,
other is pure.

12. Water of the gutters, after filtration and other chemical processing, if restored to original state
and there is no effect of pollution then it is pure. (Resolution by Majlis Haiyat Kabar al-Ulema, writ 64).

13. If there is a doubt of impurity regarding pure water, such doubt should be ignored, and if it is
difficult to choose between pure & impure water, then the water that tends to be purer should
be used.

14. If there is doubt regarding the purity of clothes and no other pure clothes are available, choose
which tend to be purer to perform salah. The basic principle about doubtful objects is that “Once

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 it is confirmed, doubts should be ignored”. The Sahiheen quotes the Prophet (‫ )ﷺ‬who was asked
if one who prays is doubtful of discharge of gases from the stomach, what he should do? The
ً ً َ َ َ َ َّ َ ْ َ ْ َ
Prophet (‫ )ﷺ‬said: )‫ أو َي ِـج َـد ِريـحا‬،‫صـوتا‬ ‫(َل يـنـص ِـرف حـتى يـسـمـع‬ Don’t leave Salah unless sound is heard
or you smell it.(that is one should make sure gas is discharged)(al-Bukhari: 137; Muslim: 361)

Issues & Rulings related to Utensils.

15. Water is generally stored in utensils and besides the utensils of gold and silver, clean utensils of
iron, copper, brass, lithic and Chinese clay water can be stored in them. Be it made of precious
َْ
ً َ ‫األ ْر‬ َّ ‫)ه َو َّال ِذي َخ َل َق َل ُكم‬
ُ Allah has created everything in this
jewels. As Allah T’ala says: (‫ض ج ِميعا‬
ِ ‫ي‬ ‫ف‬ِ ‫ا‬‫م‬
world for you. (al-Baqarah: 29)

16. The utensils made of gold and silver are forbidden for eating, drinking and Taharat. Huzaifah Bin
Al Yaman ‫ رضي هللا عنه‬is quoted in Sahiheen as the Prophet (‫ )ﷺ‬having said:
ُُ ََ َّ ‫الذ َهب َو ْالف‬
َّ ْ ََ
)‫ َوَل تأكل ْوا في ِص َحا ِف َها‬،‫ضة‬ ِ ِ ‫ (َل تش َرُبوا ِفي آ ِن ِية‬Do not eat or drink in the utensils of gold or
silver. But a little quantity of silver can be used to join broken utensil. In Sahih Bukhari (3109) it is
mentioned that the Prophet (‫ )ﷺ‬applied silver for his broken bowl.

17. The utensils and clothes of the people of the Book and polytheists can be used if they are clean as
we see that the Prophet (‫ )ﷺ‬drank water from polytheist women leather bag and made wuzu
(Bukhari: 344; Muslim: 682). It is better if they are washed as he taught us (Bukari: 5478; Muslim: 1930).

18. Except human beings all living beings in the lithosphere become impure after they die. Allah ta’ala
َ َ ََ
says: }‫“{ َولق ْد ك َّر ْمنا َب ِني َآد َم‬And surely we have honoured son of Adam” (Bani Israel:70). In Sahih
ْ َ ُْ
Bukhari (283) it is mentioned the Prophet (‫ )ﷺ‬to have said )‫( (املؤ ِم ُن َل َين ُجس‬The Muslim is not
impure).

19. The animals in which there is no flow of blood, if they die do not turn impure. The Prophet (‫)ﷺ‬
said: if a fly falls in your drink, dip it because in its one wing has disease and the other has cure.
Then, if pleased, drink it. That it is not impure, (Bukhari; 3320) (provided, this animal is not born of
foul things like cockroach etc.)

20. The dead animals such as fish and other living beings which cannot survive without water are pure.
ُ َُ َْ ُ ُ ُّ َ َ ُ
The Prophet (‫ )ﷺ‬said about sea: (‫ ال ِح ُّل َم ْيتته‬،‫ور َماؤه‬
ُ ‫ )هو الط ُه‬its water is pure and the dead is halal.
(Sahih Tirmizi)

21. The skin of the dead animals becomes clean after it is tanned. But the skin of ferocious animals is
forbidden. Ummul Muminin Maimuna (‫ )رضي هللا عنهما‬reports the Prophet (‫ )ﷺ‬have ordered to peel
ُ َ ْ َ ُ َْ َ ُ َ ُ
off the skin of a dead goat and said: ( ‫اء والق َرظ‬‫‘ )یطہرھا امل‬Clean the skin with water and tree of
ِ
acacia’ (Ahmad and Abou Dawud: Ahsan). Abu Malih Bin Usamah quotes his father that the Prophet (‫)ﷺ‬
forbade to use the skin of ferocious animals. (Ahmad, Abou Dawud and Nisai : Sahih)

22. The use of hair, wool and feathers of all halal and haram animals are allowed, because they are
lifeless. Therefore, the cloth, sheets and carpet made of them can be used. Similarly, the bones of
dead animals are not impure (Ahmed, Abu Dawood, Nisai: Saheeh).

6|Page
23. The part cut off from a living animal is haram (that is impure). In this context the Prophet (‫ )ﷺ‬said
ٌَ َ ٌ َ ‫( ( َما ُقط َع م ْن ْال َبه‬Abou Dawud: Sahih)
)‫يم ِة َو ِه َي َح َّية ف ِه َي َم ْيتة‬ ِ ِ ِ

24. Saying of Rasool Allah (‫ )ﷺ‬regarding cats: “They are pure because they keep on roaming in your
houses”. (Sahih/ Abou Dawud)

25. Scholars are of the opinion that wine is haram but not impure. Therefore, the scents using alcohol
and medicines based on a little quantity of it are permissible. (Fatawa Shaikhna Muhammad Bin Soleh
Uthaimeen: 250-260/11)

Issues & Rulings pertaining to removal of filth (Najasat):

26. “Najasat” is anything that is filthy from which we have been ordained to keep away. It is of three
types: (1) Hard (Mughliz) Najasat: like that of dog; (2) Moderate (Mutwassit): like that of urine,
stool, dead; (3) Soft (Khafif) Najasat: refers to filth like urine passed by a baby etc.

27. By general ruling, all things are pure. To consider anything impure there must be some shar’i proof.
The things which are declared impure by the Qur’an and the Sunnah are: the waste discharged by
men or by prohibited animals, fluid due to lust (madhi), fluid out of sexual excitement (wadi),
discharge of blood during women monthly cycle & post-delivery period, all dead animals except
fish and locusts, running blood, pork, saliva of dog. Seminal fluid (mani) of man is not impure. The
Sahih Muslim (288) quotes Ummul Muminin ‘Ayesha (‫ )رضي هللا عنهما‬that she would scrape seminal
fluid (mani) from the clothes of the Prophet(‫ )ﷺ‬and he would offer prayer with these clothes.

28. If madhi (seminal fluid) is discharged, then the private parts need to be washed and ablution must
be done and if it gets on the clothes, it needs to be washed. It is mentioned in Saheeh Muslim (247)
ُ َّ َ َ َ َ ُ َ َ ْ َ
that when Rasool Allah (‫ )ﷺ‬was asked regarding madhi, he(‫ )ﷺ‬said: ) ‫“ ( یغ ِس ُل ذک َرہ ویتوضا‬Wash
the private parts and perform ablution (wuzu)”.

29. The waste, urine and saliva of Permitted (halal) animals are not impure. The Sahih Muslim (360)
says that the Prophet (‫ )ﷺ‬permitted offering of namaz in the shed for goats. The Sahiheen (Bukhari:
2855; Muslim: 1671) further say that the Prophet (‫ )ﷺ‬permitted to drink urine of the camel in the
state of illness. If it is impure, he would not permit to drink it.

30. The waste and urine of Prohibited (haram) animals are impure. The Sahih Bukhari quotes that the
ْ َّ
Prophet (‫ )ﷺ‬did not use the waste of donkey to purify himself (istanja’) and said )‫( ( ِإنها ِركس‬verily,
it is impure). But the sweat of the donkey or mule is not impure. Because the riders have not been
ordained to wash their clothes.

31. If there is blood of menses on the clothes, they can be used for prayer after having them washed
very well. Asma’ bint-e- Abi Bakr reports the Prophet (‫ )ﷺ‬to have said about the blood of menses
َ ْ َ َّ ُ َ ْ ُ ُ ُ ْ َ َّ ُ ُ ُّ ُ
َ ‫ض ُح ُہ ُث َّم ُت‬
)‫ص ِل ْی ِف ْی ِہ‬ ‫(حتہ ثم تقرصہ ِبامل ِاء ثم تن‬: First scrape it off, then rub it with water then pour water
upon it and offer prayer in the same clothes.

32. Left hand should be applied for removal of najasat. Ummul Mumineen ‘Ayesha (‫ )رضي هللا عنهما‬says
that the Prophet(‫ )ﷺ‬used to apply right hand for eating and wuzu. For istenja and removal of
other filths he used his left hand. (Abu Dawud:Sahih)

33. In order to make Taharat and remove najasat the main means is water.

7|Page
 َ ً َ َََ ُ َ ََ
ً ‫( )فل ْم تجدوا َم‬an-Nisa: 43) (If water is not available do Taymmum.) There are
( ‫اء فتي َّم ُموا ص ِعيدا ط ِي ًبا‬ ِ
things which turn clean without water. For example, walking on clean soil make the shoes clean.
Likewise soil becomes clean after it receives sunshine and air. Syedna Abu Sayeed reports ( ‫رضي‬
‫ )هللا عنه‬the Prophet (‫ )ﷺ‬said: When a person comes to the mosque, he should first check his shoes.
If there is any filth attached, clean it by rubbing against the soil and then offer prayer with the
same shoes. (Ahmed and Abu Dawud:Sahih)

34. The left off by cat is not impure. Syedna Abu Qatada reports the Prophet (‫ )ﷺ‬to have said about
َ َّ َّ َ ْ ُ ْ َ َ َ ْ َّ َّ َ َ َ َّ َ َ ْ َ ْ َ َ َّ
cat: )‫ات‬
ِ ‫اف‬ ‫س ِانما ِھی ِمن الطو ا ِفين علیکم والطو‬
ٍ ‫ (( ِانہا لیست ِبنج‬It is not impure. It often visits your
houses. (Ahl-e-Sunain: Sahih)

35. If a dog puts its mouth in a pot, it should be washed seven times, first with soil. Apart from dog, if
any kind of filth is removed by washing once, there is no need to wash it again. The Sahih Bukhari
quotes that an Arabi passed urine in the mosque.
(‫اب‬ َ ُّ َّ ُ َ ْ ُ ٍ ‫‘ ) ُط ُہ ْو ُر ِا َن ِاء َا َح ِد ُک ْم ِا َذا َو َل َغ ِف ْی ِہ ْال َک ْل ُب َا ْن َی ْغ ِس َل ُہ َس ْب َع َم َّر‬When one tribesman urinated
ِ ‫ات اوَلھن ِبالتر‬
in Masjid, the Prophet (‫ )ﷺ‬told the Sahabah not to tell him anything,
ً َ ُ
)‫((د ُع ْو ُہ َو َھ ِرْیق ْوا َعلی َب ْو ِل ٖہ َس ْجل ِم ْن َم ٍاء‬
َ ‘Pour a bucket of water over urine’.

36. If an infant boy passes urine, sprinkle water so as it becomes wet. However, the urine by a female
has to be washed. Syedna Ali Bin Abi Talib (‫ )ضي هللا عنه‬reports the Prophet (‫ )ﷺ‬to have said:
ْ ْ َ ْ َّ ‫((ب ْو ُل ْال ُغ َلم‬
)‫الر ِض ْی ِع ُینض ُح َو َب ْو ُل ال َج ِارَی ِة ُیغ َس ُل‬ َ (Water should be sprinkled over the urine of a male
ِ
infant; whereas the urine of a female infant be washed. Qatadah says that this command holds
good so long as the children do not eat; when they start eating food, the urine of both should be
washed. (Ahmed & Tirmizi: Sahih)

37. Impurity, be it small or great, must be removed. If it is minutely invisible, it is pardonable.

Issues & Rulings related to Washrooms/Toilets:

38. Taking the Qur’an into the toilet is prohibited (haram). Apart from the Qur’an, anything that
contains the name of Allah is not recommended. Syedna Anas Bin Malik (‫ )رض للا عنه‬says: When
the Prophet (‫ )ﷺ‬intend to go to the toilet, he used to put off his ring (on which was inscribed
Muhammad Rasool ullah). (al-Tirmizi, an-Nisai and Ibn-e-Majah)

ََ ْ َ ُُ ْ َ َ ُُْ َ َّ ‫َ ہ‬
ِ ‫‘(الل ُہم ِا ِن ْی اعوذ ِبک ِمن الخب ِث والخبا ِئ‬O Allah! I take refuge in You
39. Enter toilet with left leg and say: ( ‫ث‬
from impure Male Jinns and Female Jinns’ (Agreed Upon); and while exit with right leg and say
َ ُْ
)‫ (غف َر ان َك‬O Allah! I want Your forgiveness. (Abu Dawud)

40. While relieving oneself (defecating/urinating) in open air, it is forbidden to face the Qiblah or with
back towards it. Syedna Abu Hurairah (‫ )رض للا عنه‬reports the Prophet (‫ )ﷺ‬to have said:
َ َ ََ ْ َ َْ ََ َ َ ََ ْ ُ ُ َ َ َ ََ َ
)) ‫اج ِت ٖہ فل َی ْستق ِبل َّن ال ِق ْبلة َوَل َی ْست ْد ِب ْر َھا‬‫((اذا جلس احدکم علی ح‬
ِ When a person sits to relieve himself,
he should not face qiblah or keep his back towards it (Muslim). However it may be done inside a
bath-room or behind the cover of wall. Abdullah Bin Omar (‫ )رضي هللا عنهما‬says that I climbed the
roof of the house of my sister,Ummul Mumineen Hafsa (‫)رض للا عنها‬, I saw the Prophet (‫ )ﷺ‬sitting
for nature’s call. His face was towards Syria and back was towards the Qiblah (Muslim). There is no
proof that facing or keeping back towards the sun, or the moon is prohibited.

8|Page
41. It is forbidden to urinate on public streets/roads or under a tree shade where people sit. The Sahih
ْ َ َ َّ ْ ُ َّ
Muslim writes )...‫ (اتقوا اللعانين‬Refrain from two obnoxious things: relieving yourself (urine or
faeces) on the way or under a shadowy tree. The same prohibition applies in case of places
between graves. (Ibn-e-Majah: Sahih)

42. It is forbidden to urinate in a still water. Syedna Jaber (‫ )رضي هللا عنه‬reports the Prophet (‫ )ﷺ‬to have
said this. (Abu Dawud and Tirmizi: Hasan)

43. It is prohibited to urinate in any hole or burrow which are generally the habitats of Jinns or
poisonous animals (Abu Dawud: Hasan). There is no specific method of sitting for defecation.

44. It is mentioned in “Sahihaen” (Bukhar/Muslim) that purification should be done with three stones
or three lump of clay (Muslim:237; Bukhari:161). Ummul Mumineen ‘Ayesha (‫ )رضي هللا عنها‬reports the
Prophet (‫ )ﷺ‬to have said: When you go to attend nature’s, call take with you three lumps of clay.
They serve well in place of water. (That means three lumps of clay will be sufficient to purify and
after it Salah is valid.) (Ahmed, Abu Dawud, Nisai:Hasan) Now-a-days tissue paper does the same work
as that of the lumps of clay (Fatawa Shaikhna Ibn-e-Uthaimeen 112/11). It is permissible to rely on one
thing from clay, stone, or water. (Abu Dawud:Ahsan)

45. Purifying oneself with edible food (eatable food) & Haram (frobiddenin Islam) things is forbidden.
Therefore, the Prophet (‫ )ﷺ‬forbade to use bone, dung for purification saying:
ْ ُ َ ْ ُ َ َ َ َ َّ
)‫كم ال ِجن‬‫‘ ( ِإنهما طعام إخو ِان‬These two are the food for Jinns’. (Tirmizi:Sahih)

46. While doing Istenja(cleaning of private parts) the use of right hand is forbidden. Sahihaen quotes
the Prophet (‫ )ﷺ‬having said:)‫ِبي ِمي ِنه‬ ِِ ِ ِ َّ ‫( َوإ َذا َأ َتى ْال َخ َل َء َف َل َي َم‬
َ ‫س َذ َك َر ُه ب َيمينه َوََل َي َت َم َّس ْح‬ ‘While doing
ِ
“istenja” do not touch the private parts with right hand nor use it’ (al-Bukhari: 194; Muslim: 393).

47. It is important to take care of the veil while relieving oneself. The Prophet (‫ )ﷺ‬used to go where
no one can see him while relieving himself (Abu Dawud:Sahih). Syedna Anas (‫ )رض للا عنه‬says that
when the Prophet (‫ )ﷺ‬used to relieve himself, he would raise clothes when he was about to sit.
(So that not to be unveiled.) (Abu Dawud and Tirmizi:Sahih)

48. We should urinate by sitting but under certain circumstance, urinating in standing posture is
allowed. Syedna Huzaifa Bin Al Yaman (‫ )رضي هللا عنه‬reports that the Prophet (‫ )ﷺ‬happened to pass
by a heap of garbage of some people. He(‫ )ﷺ‬stood behind a wall and urinated (Bukhari). (Because
there was no suitable place to sit).

49. While attending nature’s call, talking without any necessity is forbidden. Sahih Muslim quotes that
once the Prophet (‫ )ﷺ‬was passing urine when some person greeted him with Salaam. But He did
not reply.

50. If there is need to attend nature’s call, it should be done first before offering prayer. The Sahih
َََْْ ُ ُ َ ُ َ ُ ََ
َ َ َّ ْ َ َ ََ َ
Muslim (560) quotes the Prophet (‫ )ﷺ‬said: )‫ان‬
ِ ‫‘ (َل صلة ِبحضر ِة الطع ِام وَل هو يدا ِفعه األخبث‬Prayer can
be delayed when food is served, or when it required to relieve oneself’.

Rulings related to Miswak and Natural Functions (Fitra) as per Sunnah:

51. At all times, especially during ablution(wuzu) and prayers(namaz) doing miswak (brushing teeth)
is Sunnah. The Prophet (‫ )ﷺ‬is reported to have said:

9|Page
 ُ ‫‘ (( َل ْو ََل َا ْن َأ ُش َّق َع َٰلی ُا َّمت ْى َ ََل َم ْرُت ُہ ْم بالس َواک َم َع ُکل ُو‬If I was not
) ‫ض ْو ٍء‬ ِ ِ ِ ِ ِ anxious about the hardship to be
laboured by my Ummah, I would have ordered the use of miswak with every ablution(wuzu) (Abu
Dawud: Sahih), Sahih Bukhari and Muslim quoted “I would have ordered to use miswak with every
namaz”. A person who is fasting can brush at any time. Using the miswak made of “Pilu” tree is
sunnah. But it can be made of any tree. If there is no miswak, use fingers to rub teeth. It will be
sufficient to practice Sunnah (Agreed Upon).

52. Natural things: Ummul Mumineen ‘Ayesha (‫ )رضي هللا عنها‬reports the Prophet (‫ )ﷺ‬to have said:
َ ْ َ ْ ُّ َ َ َ ْ ُ َ ْ ْ َ َ َ َ ْ َ ْ َّ ُّ َ َ ْ ْ َ ٌ ْ َ
ُ ‫ َوالس َو‬،‫ َوإ ْع َف ُاء الل ْح َية‬،‫الش ب‬
،‫ص األظف ِار‬ ‫ وق‬،‫ واس ِتنشاق امل ِاء‬،)‫ و(املضمضة‬،‫اك‬ ِ ِ ِ ِ ِ ‫ِار‬ ‫ قص‬:‫(عشر ِمن ال ِفطر ِة‬
َْ ُ َ ْ َ َ َ ْ ُ ْ َ َ ْ ُ ََْ ََْ ُ ْ َ َ
)‫اص امل ِاء‬ ‫ و ان ِتق‬،‫ وحلق العان ِة‬،‫اإل ِب ِط‬
ِ ‫ ونتف‬،‫اج ِم‬
ِ ‫وغسل البر‬
Ten things are from human nature: trimming the moustache, growing beard, doing miswak,
rinsing the mouth, rinsing the nose, washing of the back of finger-joints, plucking the armpit hairs,
shaving the pubic hairs, doing istenja’ (Muslim: 261). In report of Abu Hurairah (‫ )رض للا عنه‬there is
ُ َ ْ
addition of )‫ (ال ِختان‬circumcision.

53. The Muslim men and women are required cutting of hair and nails within forty days. Syedna Anas
Bin Malik (‫ )رضي هللا عنه‬says that forty days are fixed for cutting moustache, nails, hair under
armpits and pubic hairs (Muslim).

54. The Prophet (‫ )ﷺ‬has ordered to trim moustache and grow beard. Abdullah Bin Omar (‫)رضي هللا عنهما‬
َ َٰ ْ ُ ََْ َ َّ ُ ْ َ َْ ْ ُْ ْ ُ َ
reports the Prophet (‫ )ﷺ‬to have said: )‫اللحی‬
ِ ‫ (خ ِالفوا املش ِر ِکين احفوا الشو ِارب واوفوا‬Grow beard and
trim moustache in opposition to the polytheists (Muslim).

55. Circumcision is a must for males. If it is not done for some reason, it should be done as soon as it
is possible.

Issues & Rulings related to Ablution (“Wudhu”):

56. About Ablution Allah T’ala says:
َُ َ ُ ُُ ُ َ ْ َ َ ْ َ ْ ُ َ ْ َ َ ْ ُ َ ُ ُ ُ ْ َ َ َّ َ ْ ُ ْ ُ َ ُ َ َ َّ َ ُّ َ َ
‫وسك ْم َوأ ْر ُجلك ْم‬ ِ ‫{يا أيها ال ِذين آمنوا ِإذا قمتم ِإلى الصل ِة فاغ ِسلوا وجوهكم و أي ِديكم ِإلى امل َر اِف ِق وامسحوا ِبرء‬
‫الن َس َاء‬ ُ ُ ْ َ ََْ َ ْ َ ْ ُ ْ ٌ َ َ َ َ َْ َ َ ََ َْ َ َ ْ ُْ ُ ْ َ َّ َ ً ُ ُ ْ ُ ْ ُ ْ َ ْ َ ْ َ ْ َ
ِ ‫ِإلى الكعبي ِن و ِإن كنتم جنبا فاط َّه ُروا و ِإن كنتم م ْرض َٰى أوعل َٰى سف ٍرأو جاء أحد ِمنكم ِمن الغا ِئ ِط أو َلمستم‬
ََٰ ُ َ ُ َّ ‫يدا َطي ًبا َف ْام َس ُحوا ب ُو ُجوه ُك ْم َ َ ْأيد ُيك ْم م ْن ُه َما ُير ُيد‬ ً ‫صع‬َ ُ َََ َ ُ َ ْ ََ
‫َّللا ِل َي ْج َع َل َعل ْيك ْم ِم ْن َح َر ٍج َول ِك ْن‬ ِ ِ ِ ‫ِ و‬ ِ ِ ِ ‫فلم ت ِجدوا م ًاء فتي َّمموا‬
َ ُ ْ َ ُ َّ َ ُ َ َ ُ َ
}‫ُي ِر ُيد ِل ُيط ِه َرك ْم َو ِل ُي ِت َّم ِن ْع َمت ُه َعل ْيك ْم ل َعلك ْم تشك ُرون‬
O you who have believed, when you rise to perform prayer, wash your faces and forearms to the
elbows and wipe over your heads and wash your feet to the ankles. And if you are in a state of
janabah, then purify yourselves. But if you are ill or on a journey or one of you comes from the
place of relieving himself or you have contacted women and do not find water, then seek clean
earth and wipe over your faces and hands with it. Allah does not intend to make the difficulty for
you, but He intends to purify you and complete his favour upon you that you may be grateful. (al-
Ma’idah: 6)

57. Ablution or any other form of worship is not valid unless the intention of that act is made.
َ ْ َ َّ
ُ ‫اَل ْع َم‬
ِ ‫ال ِبال ِن َّی‬
)‫ات‬ ‫( ِانما‬ (Intention is the basis of all acts.) Intention is the act of heart and Its
declaration with tongue is against the Sunnah.

10 | P a g e
58. Ablution is a pre-requisite & mandatory for Salah. Syedna Abu Hurairah ((‫ ))رضي هللا عنه‬reports the
َ َّ َ َ َ ‫َ ُ ْ َ ُ َ َ ُ َ َ ُ ْ َ َ ْ َ َ َ ہ‬
Prophet (‫ )ﷺ‬to have said: ))‫ضا‬ ‫ ‘ ((َل تقبل صلۃ اح ِدکم ِاذا احدث حتى یتو‬The prayer of any of you will
not be accepted if he breaks his ablution, until he performs ablution’ (Muslim) So, during prayers if
someone remembers that he prayed without ablution, he must do fresh ablution and repeat the
prayer. Because ablution is essential for prayer. Besides, ablution is necessary for Tawaf and
touching the Qur’an.

59. Mandatory Prerequisite of Ablution: (1) Islam (2) Sanity (3) Sense to differentiation (distinction
of good & bad) (4) Intention (5) Clean water (6) Removal of any covering ablution related body
parts which will prevent from washing (7) Istenja’ or Cleanliness (8) Purification from haiz and nifas
(9) Washing of all obligatory body parts in prescribed sequence.

60. Ablution has six obligations: (1) Washing complete face (including rinsing out the mouth with
ُ َ ُ ُ
َّ ‫ {إذا ق ْمت ْم إلى‬When ُ ْ َ َ َ ُ ُ َ
water and cleansing nostrils). Allah T’ala commands:}‫الصل ِة فاغ ِسلوا وجوهك ْم‬ ِ ِ
you rise for prayer, wash your face. (2) Washing of arms to the far end of elbows:
َ َْ َ ْ ُ َ َْ َ
{‫‘ }و أي ِديكم ِإلى املر اِف ِق‬And wash your arms up to elbows’. (3) Wiping over head with the inner sides
ُ ْ ُ َ َ
of ears }‫وسك ْم‬ ُ
ِ ‫ {وامسحوا ِب ُرء‬And do ‘masah’ of your heads. (4) Washing of feet including ankles
َْ َ َُ َ
}‫ { َوأ ْر ُجلك ْم ِإلى الك ْع َب ْي ِن‬And wash your feet to the end of ankles. (5) Making ablution in order as
directed in the Sunnah. As Syedna Uthman (‫ )رضي هللا عنه‬reports in his hadith (Muslim, 235). (6)
Carrying out wuzu (ablution) continually. Anas Bin Malik (‫ )رضي هللا عنه‬reports the Prophet (‫ )ﷺ‬saw
a man that his foot, after he had done his ablution, a place equal to a nail was dry. So, he (‫)ﷺ‬
َ ْ ُ ُ ْ ْ َ َ ْ ْ (( Go back and do ablution well. (Abu Dawud, Nisai: Sahih)
ordered the man ))‫ار ِجع فأح ِسن وضو َءک‬

61. The masnoon acts of Ablution: (1) Starting with Bismillah:)‫(َل وضوء ملن لم يذكر اسم هللا عليه‬:
Who does not utter Bismillah before starting ablution, the ablution is invalid (Abu Dawud: Hasan); (2)
Miswak (Brushing) (See point no. 52) (3) Washing both hands; (4) If you not fasting cleanse nose
thoroughly; (5) Wipe dense beard and inner side of fingers with wet fingers; Laqeet Bin Sabrah
reports the Prophet(‫ )ﷺ‬to have said:
َ ‫اَل ْست ْن َشاق ا ََّل َا ْن َت ُک ْو َن‬
ْ ْ َ َْ َْ َ ُ ْ َ
)) ‫صا ِئ ًما‬ ِ ِ ِ ِ ‫‘ ((أ ْس ِب ِغ ال ُوض ْو َء َو خ ِل ْل َبين اَلص ِاب ِع َو َب ِالغ ِفی‬Do Ablution well, wipe with
wet fingers in between the fingers of hand and feet, and if not fasting, sniff water into nostrils (as-
Sunain: Sahih); (6) Start Ablution with right side; (7) Wash the body parts thrice, except head; (8)
After Ablution is complete recite the du’a as explained in 67.

62. Except saying “Bismillah” before starting ablution there is no proved specific du’a for washing each
body parts while making ablution.

63. The masnoon method of performing Ablution is this: Hamran(‫ )رضي هللا عنه‬reports that Hazrat
Osman(‫ )رضي هللا عنه‬asked water for performing Ablution. He first washed his palms three times.
Then he rinsed out the mouth with water and sniffed water into nostrils. Then he washed his face
thrice. Then he washed his right arm up to elbow three times. In the same way he washed his left
arm up to elbow thrice. Then he did ‘masah’ of his head. After masah he washed right foot up to
ankle three times. Then he washed left foot up to ankle three times. Then he said: I have seen the
Prophet(‫ )ﷺ‬performing Ablution the same way (Muslim).

64. After the ablution is completed recite this du’a

ُ َ ْ َ َ َ ْ َ َ ٗ َ ْ َ ُ ‫َ ْ َ ُ َ ْ َّ َٰ َ َّ ہ‬
)‫ک ل ٗہ َواش َہ ُد ا َّن ُم َح َّم ًدا َع ْب ُد ٗہ َو َر ُس ْول ٗہ‬‫( اشہد ان َل ِالہ ِاَل َّللا وحدہ َل ش ِری‬

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 Omar Bin Khatab (‫ )رض للا عنه‬reports the Prophet(‫ )ﷺ‬to have said: if one recites this du’a after
performing complete ablution, all the eight gates of paradise are opened allowing him to choose
whichever he likes to enter (Muslim). Tirmizi records a further du’a :
َ َُْ ْ ْ َ َ ْ َّ َّ َ ْ ْ َ ْ َّ ُ ‫َ ہ‬
))‫اج َعل ِن ْى ِم َن املتط ِہ ِرْی َن‬‫((اللہم اجعل ِنى ِمن التو ِابين و‬.

65. The correct way of doing of ‘masah’ of head is like this: Abdullah Bin Zaid Bin ‘Asim (‫)رض للا عنه‬
giving an account of the method of performing ablution reports the Prophet (‫ )ﷺ‬to have done the
masah of his head like this: he first wiped the head by starting from the front of the head and
moving both hands up to the hind of head, then brought them back to where they started (Bukhari).

66. If henna (or equal to that) is applied on hair, Ulema opined that masah of head can be done while
performing ablution. But while taking bath, head must be washed. As it is evident from the
practice of the Prophet (‫)ﷺ‬. He put ahram for haj. At that time, he had applied on his hair edible
gum. He did masah of the head till the ahram was put off. (Bukhar & Muslim) (Majmu’a Fatawa Ibn-i-Baz
161/10)

67. Along with the masah of head, wiping the inner and outer sides of ears is necessary. Abdullah Bin
Abbas (‫ )رضي هللا عنه‬reports the Prophet (‫ )ﷺ‬to have done the masah of his head, then wiped with
his index inner sides of ears and with thumbs outer sides of ears (Nisai: Sahih).

68. While performing ablution, the masah of neck is not proven by any Sahih Hadith. So, it is not
allowed to do that.

69. The washing of the body parts while ablution once, twice or thrice is permissible. Abdullah Bin
Abbas (‫ )رضي هللا عنه‬reports that the Prophet (‫ )ﷺ‬washed the parts once while performing ablution
(Bukhari and Muslim). Abdullah Bin Zaid (‫ )رضي هللا عنه‬reports that the Prophet (‫ )ﷺ‬made ablution and
washed the parts twice (Bukhari). The Hadith told by Syedna Osman (‫ )رضي هللا عنه‬says the Prophet
(‫ )ﷺ‬washed body parts thrice.

70. If nail polish (or its kinds) is applied, which prevents water from reaching skin, it needs to be
removed while performing ablution or ghusl. But if the parts are covered with henna, ointment or
things like oil which tend to penetrate in the body, there is no need to remove.

71. Care should be taken to use water while performing ablution of ghusl. Anas (‫ )رضي هللا عنه‬reports
that the Prophet (‫ )ﷺ‬used one “Mud” water (= a little more than half a litre) for ablution and did
ghusl from one Saa’ (=nearly 21/2 litre) to five ‘mud’ (nearly 3 litres) (Bukhari and Muslim).

72. After ablution or ghusl use of towel or tissue paper for the purpose of drying is optional, can be
used or leave it wet. Ummul Mumineen Maimuna (‫ )رضي هللا عنه‬reports that after ghusl I gave the
Prophet a towel to dry up his body, but he returned (Muslim). It is to be noted that apart from
Ibadaat, all other practices are valid unless they are proved otherwise.

73. After ablution there should not be useless or purposeless talks, nor should be useless work. K’ab
Bin ‘Ajrah (‫ )رضي هللا عنه‬reports the Prophet (‫ )ﷺ‬to have said: when one walks towards mosque
after ablution, he should not entangle the fingers of one hand into the fingers of other hand
because after ablution man is in the state of prayers (Amed, Tirmizi, Abu Dawud, Nisai : Sahih).

Nullification of the Ablution (There are six (6) things that break ablution):

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74. Discharge of anything from private parts example urine, stools, semen, ‘mazi’ fluid due to
َ ْ َ ُ ْ ٌ َ َ َ َْ
eroticism, blood due to menses, gas etc. Allah T’ala says: }‫اء أحد ِمنك ْم ِمن الغا ِئ ِط‬
َ ‫‘ {أو ج‬And anyone
of you who come after attending nature’s call’. Syedna Ali (‫ )رضي هللا عنه‬reports that he asked the
Prophet (‫ )ﷺ‬about mazi. He replied that discharge of mazi requires one to perform ablution, and
discharge of semen requires one to do ghusl. (Tirmizi: Sahih) Further he said:
َ ً َ ََ ْ َ ‫َہ‬ َْ ْ َ َ
)‫ص ْوتا ا ْو َی ِج َد ِرْی ًحا‬ ‫( (فل َیخ ُر َج َّن ِم َن امل ْس ِج ِد حتى یسمع‬see No.85)

75. Falling asleep or becoming unconscious due to taking drugs or any intoxicating stuff or losing one’s
ْ ََ ْ ََ
conscious, ablution becomes nullified. As described ( ‫‘ ) ول ِكن ِمن غا ِئ ٍط وبو ٍل ونو ٍم‬But after relieving
َ ْ ْ ََ
oneself and sleep, masah can be done on socks while doing ablution’ (Tirmizi: Hasan). However, in
sleep Ablution does not nullify where if one is sure of not discharge of gas. Anas Bin Malik ( ‫رضي‬
‫ )هللا عنه‬reports that in the days of the Prophet (‫ )ﷺ‬the Sahabah would sit waiting for the prayers of
Isha till their heads would lower due to sleep. Then they would offer prayer without performing
ablution (Abu Dawud: Sahih).

76. If the private part is deliberately touched without the cover of clothes, ablution is broken,
otherwise it is not. Syedna Abu Hurairah (‫ )رضي هللا عنه‬reports the Prophet (‫ )ﷺ‬to have said:
Whoever touches private parts with hand without the cover of cloth, ablution must be performed.
(Musnad Ahmad: Sahih)

77. After eating camels meat, ablution must be done. Jaber Bin Samrah (‫ )رضي هللا عنه‬reports a man
asked the Prophet (‫ )ﷺ‬if he should perform ablution after having mutton (of goat or sheep). He(‫)ﷺ‬
said: Do it if you please or don’t do it. The man again asked if he should do ablution after having
eaten camel’s meat. The Prophet (‫ )ﷺ‬said: Yes. After you eat the meat of camel, make ablution.
(Muslim) However having the soup of camel’s meat does not need ablution. (Fatawa Al Islamia: 280)

78. Everything like janabat, menses and nifas, that makes ghusl a must nullifies ablution.

79. A man who turns heretic, all his deeds are lost. So his ablution too is broken. Allah T’ala says:
َ ُ َ َّ َ َ ْ َ َ َ ْ ْ َ ْ َ
(‫‘ )ل ِئن أش َركت ليحبطن ع َملك‬If you associate anything to Allah, all your deeds become worthless’ (al-
Zumar: 65). The same posution is held by Ibn-e-Taimiya and Ibn-e-Baaz. But Ibn-e-Hazm and Ibn-e-
Uthaimeen do not hold this. That is by turning heretic ablution is not nullified.

80. There is no Sahih Hadith about nullification of ablution in case of vomiting and nasal bleeding.

81. Bleeding from any part of body, except from private parts, does not nullify ablution. (Ibn-e-
Therefore, namaz may be offered if there is bleeding from wounds. Imam Bukhari
Uthaimeen).
quotes the saying of Hasan Bassari that Muslims have always been offering namaz with bleeding
wounds. (280/1)

82. If there is a doubt of nullification after ablution, then the fact is that the ablution remains. In the
same way, if there is a doubt about performing ablution after breaking it, then the fact is ablution
need to perform (its assumed there is no ablution), and it is the rule of doubtful things that the
doubt should be ignored while acting on certainty. Abu Hurairah reports the Prophet (‫ )ﷺ‬having
said: َ
َ ً َ ََ ْ َ ‫َہ‬ َْ ْ َ َ َ َ َ ْ َ َ َ َ ْ َ ً َ ْ ُ َ َ
‫ص ْوتا ا ْو‬ ‫ِاذا َو َج َد ا َح ُدک ْم ِف ْی َبط ِن ٖہ شيئا فأشک َل َعل ْی ِہ اخ َر َج ِمن ُہ ش ْى ٌء ا ْم َل فل َیخ ُر َج َّن ِم َن امل ْس ِج ِد حتى یسمع‬
‫َی ِج َد ِرْی ًحا‬

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 When any of you feels movement in the stomach and is doubtful of discharging of gas, he should
not go out of mosque for ablution until he smells odour or hears the sound (Muslim).

83. If someone suffers from chronic disease (like Urinary incontinence, “istihaadah-- continuous
bleeding in women” etc) and ablution does not stay, prayer can be perfomed in the same state.
However, for every prayer ablution must be done. If there is filth on the clothes, wash them and
َ ْ
pray in the same clothes. Allah T’ala says: (‫ين ِمن ح َر ٍج‬ ْ ُ ََْ َ َ َ َ
ِ ‫ )وما جع َل عليكم ِفي‬And (Allah) has not made
ِ ‫الد‬
the Deen difficult’ (al-Haj: 78). Further the Prophet (‫ )ﷺ‬said:
ْ َ َ ْ َ ُْ ُْ َ ْ َ ْ ُ ُْ َ َ َ َ ُ ُ َ ْ َ ْ َ ْ َ ُُ َ َ
(‫ و ِإذا أمرتكم ِبأم ٍر فأتوا ِمنه ما استطعتم‬،‫عن ش ي ٍء فاجت ِنبوه‬ ‫) ِإذا ن َه ْيتك ْم‬ ‘When I forbid you from
something, avoid it; and when I order, do it to your most’ (Agreed Upon).

84. If a patient is unable to perform ablution on his own, he should ask someone else to help him
perform ablution or tayammum. (Fatawa Aslamiya :264)

85. Ablution is not necessary to do zikr or recite the Qur’an orally (Muslim). Same rule applies for
reciting the Qur'an from a mobile phone, but one should perform ablution to read the Qur'an
َ َّ َ ُ َّ َ َ َ
ِ ‫س الق ْرآن إَل ط‬
through mushaf. The Prophet (‫ )ﷺ‬said: ( ‫اهر‬ ‫( ) َل يم‬Only the clean person should
touch the Qur’an (Nisai).

86. After eating something greasy rinsing mouth with water is Sunnah. Abdullah Bin Abbas ( ‫رضي هللا‬
‫ )عنه‬reports that the Prophet (‫ )ﷺ‬drank milk and then gargled the mouth with water and said: “Its
greasy” (Bukhari and Muslim).

87. It’s not required to wash after passing gas or waking after sleep, ablution is enough. (Fatawa Islamiya:
260)

88. Ablution is mustahab in the following cases: (1) Zikr and recitation of Quran, (2) Before every
prayer, (3) Before going to bed, (4) sleeping in the state of janabat, eating food or drinking water,
or before reengaging in physical activity, (6) Before doing ghusl of janabat (discharge of seminal
fluid).

Issues & Rulings regarding wiping (masah) over socks, turban, and plaster:
89. Wiping over stockings or socks is a relaxation from Allah T’ala, and there is a consensus among
majority of ulema of ahle sunnah about it. A “mutawatir”(bulk of sayings) hadiths proves its
validity. Hasan Bassari says that 70 Sahabah have described to him about wiping over stockings.
Safwan Bin ‘Asal (‫ )رضي هللا عنه‬reports that when we were on journey, the Prophet (‫ )ﷺ‬would order
us to keep on wearing stockings for three days and three nights, whether we go to attend nature’s
call or go to sleep. However, in case of janabat, he would order to put off stockings. (Tarmizi, Nisai:
Sahih)

90. Allamah Ibn Baz (‫ ) َر ِح َمه ٱلل َّٰ ه‬says that wiping the stockings is proven from the Prophet(‫( )ﷺ‬Fatawa
Noor Ali Al-Darb) and Ibn-e-Munzar says that wiping over stockings is corborated by 9 Sahabah (al-
Awsat: 462/1). Ibn-e-Qadamah says: Sahabah did wipe over stockings and in their life, no one
opposed it. It proves that Sahabah had consensus about it (al-Mughni: 215/1). Further there is hardly
any difference between stockings and socks. Because the reason to wipe over them is the same
(Fatawa Ibn-e-Taimiyah: 214/21). However, a good number of ulema were of the opinion that stockings
should be thick for wiping. Wiping over thin transparent socks is not valid. Ibn-e-Taimiyah and
others regard it rajah (solid). (Sharah Umda-tul-Fiqah :251/1; Fatawa al-jnnat-ud-Dayemah :104/4; and Fatawa
Ibn-e-Baz :110/10).

14 | P a g e
91. There are four conditions for wiping over socks: (1) They should be worn after having performed
ablution, (2) Ankles should be covered with it, (3) Wiping be done within prescribed time, (4) Socks
or stockings should be clean. Syedna Ali Bin Abi Talib (‫ )رضي هللا عنه‬reports the Prophet (‫ )ﷺ‬to have
fixed the period of wiping three days and nights for traveller and one day and night for the resident
(Muslim).

92. The period of validity of wiping starts with first time wiping. For example, if for Fajr prayer after
ablution socks were worn, and for the Zuhr prayer wiping is done for the first time, then the wiping
is valid till next day before Zuhr for the resident; and till next three days for the traveller.

93. The wiping over socks from above feet is the Sunnah. Syedna Ali (‫ )رضي هللا عنه‬says:
َّ َ ُ َّ َ َّ َ ُ َ ُ ْ َ َ ْ َ َ ُ َ ْ َ ْ ْ َ ْ َ ْ َ ‫ان َأ ْس َف ُل ْال ُخ‬
َ َ َ ْ َّ ُ َ َ َْ
‫هللا َعل ْي ِه َو َسل َم َي ْم َس ُح‬ ِ ‫ وقد ر أيت رسول‬،‫ف أولى ِباملس ِح ِمن أعله‬
‫َّللا صلى‬ ِ ‫ي لك‬
ِ ‫الدين ِبالرأ‬
ِ ‫لو كان‬
َّ ُ َ ََ
‫اه ِر خف ْي ِه‬ ِ ‫على ظ‬
‘If the religion based on our opinions, the socks would be wiped from the bottom instead of the
top, but I saw the Messenger of Allah ‫ ﷺ‬wiping from the top. (Abu Dawud: Sahih).

94. One who started performing wiping during his stay and then started journey, he can wipe till the
period of validity of journey (three days). But reverse to it, that is he wiped during journey and
reach destination, he will wipe for the period suggested for the resident (one day).

95. After ablution, if stockings or socks are put off it does not affect ablution; as shaving head does
not end ablution; but in the same ablution if stockings are put on,wiping is not permissible. After
re-ablution stockings must be put on.

96. The permission of wiping is only during ablution, while during ghusl they have to be removed. As
already quoted in the Hadith by Safwan Bin ‘Asal (‫)رضي هللا عنه‬, according to which the Prophet (‫)ﷺ‬
ordered to remove socks in the state of janabat. (Tirmizi, Nisai : Sahih)

97. If there is turban on the head, wiping it is permitted. In Sahih Bukhari Omar Bin Ummaiyah ( ‫رضي‬
‫ )هللا عنه‬reports to have seen the Prophet wiping over his turban. But wiping is not permitted when
there is cap or handkerchief on the head (Ibn-e- Uthaimeen: ash-Sharah al-mat’a 291/1).

98. If the women have tied a “dupatta” (head scarf) etc. tightly, which is difficult to take off, then they
can wipe over it. (Fatawa Shaikna Ibn-e- Uthaimeen 239/1).

99. It is permissible to wipe on bandages, plasters, etc. that are tied on wounds or broken bones, there
is not a condition for this to be worn in a state of ablution, and there is no fixed period for it,
provided that a bandage or plaster is as much as needed. If the excess part can be removed easily,
then it should be removed and washed. (Fatawa Shaikna Ibn-e-Uthaimeen 171/11). There is no need to
wipe over artificial hand or leg. (Fatawa Shaikna Ibn-e- Uthaimeen 152/11).

Issues & Rulings concerning Ghusl-e-Janabat (Bath after sexual intercourse/

ejaculation):
َّ َ ً ُ ُ ْ ُ ْ ُ ْ َ
100.After janabat, ghusl is obligatory. Allah T’ala says: }‫‘ {وإن كنتم جنبا فاط َّه ُروا‬If you are in a state of
ِ
janabah, take a bath(ghusl)’ (al-Maidah: 6).
The Shar’i Meaning of Ghusl: To wash the whole body as per Sunnah with an intention of ‘Ibaadat’
(worship).

15 | P a g e
101.In the state of uncleanliness, offering prayers, performing Tawaf, recitation of the Qur’an and
َ ً َ َّ ُ ُ ََ
ٍ ‫‘ ﴿وَل جنبا ِإَل ع ِاب ِري س ِب‬Do not approach
staying in the mosque are forbidden. Allah T’ala says: ﴾‫يل‬
prayer in a state of janabah’, (nor do you stay in the mosque) except passing through it until you
have washed (an-Nisa: 43). Syedna Ali (‫ )رضي هللا عنه‬says: “The Prophet (‫ )ﷺ‬used to teach us the
Qur’an without break, except in a state of janabah” (Tirmizi: Sahih).

102.In the state of janabah greeting each other with Salam and doing Zikr is permitted. Ummul
َ ْ َ ُ ََ َ‫ہ‬ ُ َْ
Mumineen ‘Ayesha (‫ )رضي هللا عنها‬reports: )‫ ( کان الن ِب ُّى صلى هللا عليه وسلم یذک ُر َّللا علی ک ِل احیا ِنہ‬The
َّ َ َ
Prophet (‫ )ﷺ‬in every state used to do Zikr (Muslim: 373).

103.In the state of janabah, it is sunnah doing ablution before having food or sleep. Ummul Mumineen
‘Ayesha (‫ )رضي هللا عنها‬says: The Prophet(‫ )ﷺ‬when wanted to eat or go to sleep, he would make
ablution as is done prayers (Muslim).

104.After waking up if there is doubt of ejaculation, and signs are noticed of sperm on clothes, ghusl
must be taken, otherwise there is no need to take bath (Bukhari: 278).

105.Necessities for taking Ghusl:

(1) When the sexual organs of man and woman meet, whether there is ejaculation or not. As
ُ ْ َ َ َ ْ َ َ َ َ ْ ُ َ ْ َّ َ َ
said: )‫ب الغ ْسل‬ ‫‘ (ومس ال ِختان ال ِختان فقد وج‬and the circumcised parts touch each other a bath
becomes obligatory’ (Muslim: 349).
(2) Sexual intercourse, ejaculation and discharge of semen, ghusl is necessary
َ ‫ضخت‬ َ َ
)‫فاغتس ْل‬
ِ ‫املاء‬ ‫ ) إذا ف‬When you notice semen, take ghusl. (Abu Dawud: Sahih).
(3) After completion of menstrual cycle and post-delivery bleeding, ghusl is must. The Prophet
(‫ )ﷺ‬said to Fatima bint-e- Abi Hubesh (‫)رضي هللا عنها‬:
َ ْ َ ْ َ ْ َ َ َ َ َ َّ َ ُ َ ْ َ َْ َ َ
َ َ
(‫الصلۃ و ِاذا ادب َرت فاغت ِس ِل ْی وص ِلی‬ ‫( )ف ِاذا اق َبل ِت ال َح ْیضة ف َد ِعی‬When menstruation starts, abandon
prayers, when it ends take ghusl and start offering prayers. (Bukhari: 226).

106.(4) One on whom the Friday prayer is obligatory, then Friday ghusl is also a must. The Sahiheen
َْ ُ ََ ْ َ َ ُ ْ ُ
quote the Prophet (‫ )ﷺ‬having said: )‫اجب على كل ُمحت ِلم‬ ُ
ِ ‫ (غسل الجمعة و‬Every adult has to take ghusl
for Jum’ah).

107.(5) When a non-Muslim embraces Islam, he/she must take ghusl. Qais Bin ‘Asim (‫ )رضي هللا عنه‬says:
“When I embraced Islam, the Prophet (‫ )ﷺ‬ordered me to take ghusl of water with the leaves of
berry” (Ahmed, Abu Dawud, Nisai, Tirmizi: Sahih).

108.(6) Some Ulema count death as a necessity for ghusl. As said by Prophet (‫ )ﷺ‬in case of a person
ْ َ ُ ُ ْ
ٍ ‫‘ (اغ ِسلوه ِب َم‬Bathe it with water and berries’ (Agreed
who had died in the state of ahram: )‫اء و ِسد ٍر‬
Upon)

109.For Eid Prayers, for putting on ahram for haj and umarah, after having bathed the dead ghusl is
ْ َ ُ ْ ُ ْ
recommended. Abu Hurairah(‫ )رضي هللا عنه‬reports the Prophet to have said:( ‫ِمن غ ْس ِل ِہ الغ ْس ُل و ِمن‬
ُ ‫ َح ْملہ ْال ُو‬After giving bath to the dead, there is ghusl; after carrying the funeral prayer there
‫ض ْو ُء‬ ِِ
is ablution).

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110. The masnoon Method of taking Ghusl-i-Janabah: First the intention to do ghusl has to be made in
heart. The Prophet (‫ )ﷺ‬said: )‫(إنمااَلعمال بالنيات‬. Ummul Mumineen ‘Ayesha(‫ )رضي هللا عنها‬reports
that the Prophet (‫ )ﷺ‬would first wash both his hands; then would wash genital
(Sahih Bukhari: 272)
organs with left hand; then he would perform ablution as is done for prayers; then he would move
fingers to wet the roots of hair on his head; then he would pour 3 lip water over his head; then he
would run water all over his body; (lastly he would wash both his feet).

111.After the ghusl of Janabah, there is no need to perform ablution. Ummul Mumineen ‘Ayesha ( ‫رضي‬
‫ )هللا عنها‬reports that the Prophet (‫ )ﷺ‬did not perform ablution after having taken ghusl janabah.
(ahlul Sunan: Sahih).

112.Apart from the above masnoon method, if the whole body got wet it will also serve as ghusl.

113.For taking ghusl, pardah (cover) must be maintained. Yali Bin Ummaiyah (‫ )رضي هللا عنه‬reports that
َ ْ ََْ ُ ُ ُ َ َ َ َْ َ َ ْ
َ َ ََ ْ ُ ْ َ
ٌ ْ َ َ َ َّ َ َ ‫َّ ہ‬
the Prophet (‫ )ﷺ‬said: (‫الست َرف ِاذا اغتس َل احدکم فلیست ِت ْر‬
ِ ‫) ِان َّللا عزوج َّل ح ِلیم ح ِی ٌّى ِس ِتي ٌری ِح ُّب الحیاء و‬
Allah T’ala is very Restraining and Modest. He likes hijab and modesty. So, anybody wishing to
take bath, should arrange a cover (Abu Dawud, Nisai: Sahih).

114.If the hair is dressed in the shape of a bun, there is no need to disband it. Run water to the root of
hair (Muslim: 330).

Tayammum -- Issues & Rulings

115.The Literal Meaning: To make intention or decision to do something.
Islamically: to wipe over face and hands with sand as per Sunnah, with an intention of worship.

116.Tayammum is a concession from Allah T’ala for His servants, which is one of the virtues of Islamic
law and the characteristics of this Ummah. This is a practice proved by the Book, Sunnah and
consensus of Ulema. Allah T’ala says: َ َ َ َ
ً ‫صع‬َ ُ َ َ َ َ ُ َ ْ َ َ َ َ ‫نكم م َن ْال َغائط أ ْو ََل َم ْس ُت ُم‬
ُ ٌ َ َ َ ْ َ َ َٰ َ َ ْ َٰ َ ْ َّ ُ ُ ْ َ
‫يدا‬ ِ ‫النساء فلم ت ِجدوا م ًاء فتي َّمموا‬
ِ ِ ِ ِ ‫﴿و ِإن كنتم مرض ى أو على سف ٍر أو جاء أحد ِم‬
ُْ ْ َ َ ْ ُ ُ ُ ُ َ ْ َ ً َ
﴾‫وهكم و أي ِديكم‬
ِ ‫ ط ِيبا فامسحوا ِبوج‬If you are ill or on a journey, or have attended nature’s call or
couple with women and you do not find water, then do Tayammum of your face and hands with
clean earth (an-Nisa : 43). In the Sahiheen the Prophet (‫ )ﷺ‬is quoted having said:
ُ ‫‘ ( َو ُجع َل ْت لي َا ْ َأل ْر‬The earth has been made for me (and my followers) a place for
ً ‫ض َم ْسج ًدا َو َط ُه‬
)‫ورا‬ ِ ِ ِ
praying and something with which to perform Tayammum (to purify oneself for prayer) (Bukhari:
238; Muslim :521)

117.Conditions for Tayammum: (1) Islam, (2) Sanity, (3) Sense of differentiation, (4) Intention, (5) non-
availiblity of water. As has been explained in the preceding ayah:
َ ً َ ُ َّ َ َ َ ً َ ُ َ ْ َ َ
}‫يدا ط ِي ًبا‬‫ {فلم ت ِجدوا ماء فتيمموا ص ِع‬: If you do not get water, wipe over your face and hands with
َ ُ ُ ْ َ
clean earth. Or it (water) cannot be used due to severe illness: }‫ {و ِإن كنتم َّم ْرض ى‬and if you are
ailing, or there is risk of life to use cold water in intense cold: Once Amr Bin A’as (‫)رضي هللا عنه‬
during the course of a battle suffered from nightfall. Taking ghusl was risky. So, he did Tayammum
and led the Fajr prayer. When the Prophet (‫ )ﷺ‬was told about it, he(‫ )ﷺ‬only smiled; said nothing
(Ahmed, Abu Dawud: Sahih) (Majmu’ Fatawa Ibn-e-Timmiyah 451/21). (6) The sixth condition is that
َ ً َ
Tayammum should be done with clean earth. Allah Bari Ta’ala says }‫( {فتي َّم ُموا ص ِعيدا ط ِي ًبا‬Perform
َََ
Tayammum with clean earth).

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118.Everything on the surface of the earth like clean earth, sands, dust on stone etc. which stick to
hands can serve as means for tayammum. In the Sahiheen there is quotation by the Prophet (‫)ﷺ‬
ُ ‫ ( َو ُجع َل ْت لي َا ْ َأل ْر‬The surface of the earth has been made for me place to prostrate
ً ‫ض َم ْسج ًدا َو َط ُه‬
)‫ورا‬ ِ ِ ِ
and do Taharah (purification).

119.If one suffers from skin disease and he cannot use water, he should wash that part which is
unaffected. The rest should be wiped over with Tayammum. Allah T’ala says:
ُ َ َ ْ َ َ َّ ُ َّ َ
﴾‫استط ْعت ْم‬ ‫ ﴿فاتقوا َّللا ما‬Fear Allah as far as possible. (al-Taghabun: 16; Fatawa al-Jannat ud-Dayamah
407/24).

120.If one cannot reach water and there is no one to bring him water, he is allowed to do Tayammum.
(Fatawa Islamiyah: 263).

121.If any person fails to get water or sand, he should offer prayers in the existing state; postponing
ُْ َ َ ْ َ َّ ُ َّ َ
prayer is not permitted. Allah T’ala says: ﴾‫ ﴿فاتقوا َّللا َما استطعت ْم‬Fear Allah as far as possible. (at-
Taghbun: 16).

122.The correct way to perform Tayammum: The Prophet (‫ )ﷺ‬said:

ْ َ َ َ
‫ال َعلی ال َی ِم ْي ِن َو‬ َ َ َ َّ ُ ً َ ‫ض ْرَب ًة َو‬
َ ْ َ ْ َ ْ َ َ َ َ َ َّ ُ َ َ َٰ َ ْ َ َ ُ ْ ُ َ ْ َ َ ْ ْ َ َ َ َ َّ
‫الشم‬ِ ‫ ثم مسح‬، ‫احدۃ‬ ِ ِ ‫( ِانما کان یک ِفیک ان تقول ِبیدیک ھکذا ثم ضرب ِبیدی ِہ ِالی اَلر‬
‫ض‬
َّ َ َ
)‫“ ظا ِھ َر کف ْی ِہ َو َو ْج َہ ٗہ‬You should have done with hands like this” : then he put his both hands on
the earth and wiped right hand over left hand and the palms and wiped over his face. (Bukhari and
Muslim)

123.Tayammum nullifies with all things by which ablution is nullified. Further, if water is made
available and is capable to use it, tayammum ends. Syedna Abu Zar (‫ )رضي هللا عنه‬reports the
Prophet having said: (clean) earth is Taharat (Tayammum) for a Muslim, let the period prolongs
ten years; but when water is available, he must wash his body (Ahmad, and Timizi: Sahih).

Issues & Rulings of Menstrual & Post-Partum Bleeding:

124.Menstruation “Haiz” is the natural blood (without any disease) that flows from the womb of a
woman at regular intervals, while post-partum blood “nifas” is the name of the blood that flows
from the womb during and after the birth of a child.

125.The period of Haiz or Nifas is not fixed. It depends on woman’s family character, her environment
and health. When the blood contains the elements of Haiz, it will be treated as Haiz. That’s why
the Prophet (‫ )ﷺ‬said to a woman who had menses: When menstruation starts, abandon prayer;
when it ends perform ghusl (Nisai: Sahih). Ulema are united in their opinion that the minimum age
for the issue of menses is the age of 9. It may go on till the age of 50. After this age there are no
menstrual bleeding. The period of menses is usually six or seven days. Therefore, the Prophet (‫)ﷺ‬
said to Hamnah Bint-e-Jahash: After six or seven days take bath and get yourself cleaned. …… as
it happens in case of other women Haiz starts and ends.” (Tirmizi: Hasan; Fatwa Islam Web: 19096).

126.Haiz and Nifas forbid the following: (1) Offering prayer, (2) Keeping fast, (3) Performing Twaf, (4)
Touching the Qur’an, (5) Having sexual intercourse. Allah Ta’ala says:
َْ َ َ ُ َْ َ
(‫يض‬
ِ ‫النساء ِفي اْل ِح‬
ِ ‫‘ )فاعت ِزلوا‬Keep aloof from women during their menstrual cycle’ (al-Baqarah: 222).
In Sahih Bukhari Abu Sayeed Khudri (‫ )رضي هللا عنه‬has been quoted the Prophet (‫ )ﷺ‬to have said:

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 ُ ‫صل َو َل ْم َت‬
)‫ص ْم‬ َ ُ ْ َ ْ َ َ َ َ ََْ
ِ ‫ ((الیس ِاذا حاضت لم ت‬Isn’t it that when a woman has menstruation, she cannot offer
prayer, nor can she fast.

127.(6) In the state of menstruation divorcing wife is prohibited, though divorce is considered. In the
Sahihaen, Abdullah Bin Omar (‫ )رضي هللا عنه‬reports that he divorced his wife during the menses of
her wife. The Prophet ordered him to return to his wife and keep her with him till she gets cleaned.
(Bukhari: 4908; Muslim: 1471).

128.The things that are established or obligatory by menstruation (1) to take ghusl, (2) to reach
maturity, (3) to count the period of ‘Iddah’, (4) If the womb is vacant of pregnancy (If woman is
pregnant or not).

129.Menstruating women should not stay in the mosque without any necessity, and the condition for
staying in the mosque when necessary is that the mosque should be protected from impurity of
blood and other things. She should sit separately from place of worship. The Prophet (‫ )ﷺ‬said:
َ ُ ْ َّ َ ُ َ ْ َ ْ َ ْ َ َ َّ ُ ْ َ َ َ َ
)‫صلى امل ْس ِل ِمين‬ ‫ (وأمر الحيض أن يعت ِزلن م‬The women having monthly cycle were ordered to sit
separately from the seat of prayers of the Muslims (Agreed Upon). Whereas this hadith:
ُ َ
)‫ض َوَل ِل ُجنب‬ ‫ئ‬ ‫ا‬‫ح‬َ ‫ ( ََل ُأح ُّل املَ ْسج َد ل‬most Ulema consider it to be a weak Hadith.
ٍ ِ ِ ِ ِ
130.The expiation (Kaffara) of intercourse with menstruating women, as reported by Abdullah Bin
Abbas (‫ )رضي هللا عنه‬is giving away 1 Dinar (4.25 g of gold) or half a dinar (2.12 g. gold) as charity
(Sadaqa) (Abu Dawud:Sahih)

131.With the start of Haiz, fast ends, be it a minute before the time of sunset. The “Haizah”
(menstruating woman) is allowed to eat and drink. However, she will have to compensate it.

132.If any woman becomes clean before the azan of Fajr during Ramazan, and there is no time for
ghusl, she should first eat suhoor (intend to fast) and then take ghusl. Ummul Mumineen ‘Ayesha
(‫ )رضي هللا عنها‬reports the Prophet (‫ )ﷺ‬in the state of janabah would rise in the morning and
(without ghusl) keep fast (al-Bukhari: 1825).

133.The prayer before the start of menses, which had to be offered, but not done, must be
compensated after the end of Haiz. Similarly, after the end of monthly cycle, the prayer she meets,
must be offered. Ibn-e-Abbas (‫ )رضي هللا عنه‬says after ghusl prayer should be offered though only
few seconds are left for the prayer (al-Bukhari: 324, Fatawa Islamiya: 326).

134.It is allowed for Haiza to do zikr/Azkaar. In Sahiheen Umme Atiya (‫ )رضي هللا عنها‬reports the Prophet
(‫ )ﷺ‬to have ordered to bring women having monthly cycle to the Idgah so that they could join the
congregation and supplication.

135.The Haiza can recite the Qur’an. Prohibition against it is not proved by any Sahih Hadith. (Shaik Ibn-
e-Baz: Fatawa Islamiya: 320).

136.The Haiza can touch the Qur’an with some cloth or other covering. Abu Awail (rahimaullah) would
send his maid to bring the Qur’an, and she would bring it holding the chord of its cover (Bukhari).

َ َ َ َّ َ ُ َْ
‫صن ُعوا ك َّل ش‬
ِ ‫ْي ٍء ِإَل ا‬
137.In Sahih Muslim the Prophet (‫ )ﷺ‬is quoted to have said: )‫لنكاح‬ ‫ (( ِا‬except sexual
intercourse, every activity is allowed with her.

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138.If there is a stain of menstrual blood on the clothes, that part can be washed and in the same
clothes prayers can be offered. Ummul Mumineen ‘Ayesha (‫ )رضي هللا عنها‬says: When our clothes
were smeared with the menstrual blood, we could scratch that part, after taking bath and wash it
and sprinkle water all over the clothes and offer prayer in the same dress (al-Bukhari :302).

139.If there are no stains of menstrual blood on the body or clothes of the woman, they are clean.
Ummul Mumineen ‘Ayesha (‫ )رضي هللا عنها‬says in the state of monthly cycle, I would drink water
and give the pot to the Prophet (‫)ﷺ‬, he would drink water touching his mouth from where I had
drunk; (likewise) in the state of monthly cycle, after having bite of flesh from a bone, I would give
it to the Prophet (‫ )ﷺ‬and he would bite flesh from the same place (Muslim).

140.The discharge of white water when the menstrual bleeding of some women stops is a sign of the
end of menstruation. Ummul Mumineen ‘Ayesha (‫ )رضي هللا عنها‬says: “Unless you see white, don’t
hurry to get Taharat” (Bukhari).

141.After the stoppage of menstrual blood, the discharge of yellow or muddy water is not treated as
ًْ َ ُّ َْ ََ ْ َ َ ْ ُ ْ ُّ ُ َ َ َّ ُ
ُّ ‫(كنا َل نعد الكد َرة و‬
menstrual blood. As says Umme Atiya (‫)رضي هللا عنها‬: )‫الصف َرة بعد الط ْه ِر شيئا‬

142.If ghusl has been taken after completion of monthly cycle, and then blood starts again;then till the
blood continues, it will be treated as menses; after it has stopped, ghusl is to be taken again (Shaik
Ibn-e-Baz: Fatawa Islamiya: 321).

143.If there is no harm, anti-menstrual drugs can be used when needed. (Fatwa Committee: Fatwa Islamiya:
322).

144.“Istehaza” (is different from Haiz) -- it is the bleeding some women suffer due to some sickness
and continues for a month or more. Its rulings are different. A woman with istehaza is clean. She
is permitted to do all that a clean woman does. Ummul Mumineen ‘Ayesha (‫ )رضي هللا عنها‬says: one
of the wives of the Prophet (‫ )ﷺ‬would sit in ‘itekaf’ along with him in her state of Istehaza. (Bukhari).

145.There are three key differences in the blood of the menstruation and blood of Istehaza. The
menstrual blood is thick, blackish, and foul-smelling, whereas the blood of Istehza is thin, red and
with smell like any other blood.

146.There are three conditions for distinguishing between menses and istihaza for a woman with
istihaza: (1) According to the difference in blood a woman must act accordingly: the Prophet (‫)ﷺ‬
said to Fatimah Bint-e-Abi Hubesh: “The colour of the menstrual blood is black; you can identify
it. So, when it occurs, do not offer prayer; if the colour is other than that, perform ablution and
offer prayer (Abu Dawud: Hasan).
(2) If there is no difference between the blood of a woman during menstruation and istihazah,
and she was having menstruation before, then istihazah started, then she should take ghusl by
counting the days of menstruation according to her previous habit. The Prophet (‫ )ﷺ‬said:
َ َ ْ ُ َّ َ َّ َ َ ْ َ َ َ َّ
)‫ام ال ِت ْي كن ِت ت ِح ْي ِض ْين ِف َيها‬‫( ( َد ِعي الصلة قدراألي‬Bukhari: 325; Muslim: 334).
(3) A woman who does not had menses and suffers from Istehaza, she should count the general
period of Haiz (six or seven days) and get herself cleaned by taking ghusl. The Prophet (‫ )ﷺ‬said to
Hamnaah Bint-e-Jahash: “Take ghusl after six or seven days and get cleaned ………., as it is general
occurrence among women” (Tirmizi: Hasan).

147.Mustahaza (the woman with Istehaza), if possible, should do fresh ablution for every prayer. It is
quoted in the Sahiheen: The Prophet (‫ )ﷺ‬said to Fatimah Bint-e-Abi Hubiash (‫)رضي هللا عنها‬:

20 | P a g e
 َ ُ َ َّ َْ ْ َ ْ ََْ َ َ
)‫ (و ِإذا أدب َرت فاغ ِس ِلي عن ِك الدم ث َّم ص ِلي‬When it is not Haiz, wash the blood and offer prayer. This
direction holds good in case of every person who is suffering from Urinary inconsistency or
continuous discharge of gases.

148.Menstruation usually stops during pregnancy, but in very rare situations, some women also bleed
during pregnancy, if a pregnant woman has frequent menstrual bleeding, it will be considered as
menstruation, but if she has normal bleeding, it will not be considered menstruation.

149.“Nifas” is the pre-partum or post-partum blood. Same rulings of Haiz will be applied for Nifas.
According to Sahih Ahadith the period of Nifas is not fixed. If it occurs, prayers and fasts are
prohibited. But when it is clear, bath should be taken to get cleaned.

150.If abortion or miscarriage takes place, and in the aborted child human organs (like head and limbs
etc) are evident, which generally take shape within 80 days of pregnancy, the blood will be treated
as Nifas; and the woman will have to observe the guidelines as stated in post-partum condition.
However, if the human organs are not present, it is only a leech, the blood is not treated as Nifas.
The woman will be required to do as in case of clean women (no impurity rules apply). (Mujallah al-
Bahuth al-Faqiha-tul- al-M’assirah: Number 88; Fatawa Islamiya :324)

Miscellaneous Issues:
151.Trimming/Shaving of a portion of head and leaving a portion is prohibited. Abdullah Bin Omar
(‫ )رضي هللا عنه‬reports the Prophet (‫ )ﷺ‬to have prohibited “Qazah”. (Qazah means to trim/shave
some part of head and to leave off some part.) (Bukhari and Muslim)

152.The sweat and hair of a Muslim are clean. Anas Bin Malik (‫ )رضي هللا عنه‬reports that Umme Sulaim
(‫ )رضي هللا عنه‬used to collect the sweat and hair of the Prophet (‫ )ﷺ‬in a bottle and mix them with
scent (Bukhari).

153.After rising from sleep, hands should be washed thrice, and nose should be rinsed three times.
Abu Hurairah (‫ )رضي هللا عنه‬reports the Prophet (‫ )ﷺ‬to have said:
ْ َ َ َ َّ َ ً َ َ َ ْ َ ْ ُ َ َ ْ ْ َ ََ ْ َ ْ ْ ُ ُ َ َ َ َ َْ ْ َ
) ‫اَلن ِاء َح ہتى َیغ ِسل َہا ثل ثا ف ِان ٗہ َل َی ْد ِر ْی ا ْی َن َباتت َی ُد ُہ‬
ِ ‫(( ِاذا استیقظ احدکم ِمن نو ِم ٖہ فل یغ ِمس یدہ ِفی‬ When a
man rises from sleep, he should not put them in pots unless he has washed his hands thrice,
because one does not know where his hands touched at night (Muslim).

154.After rising from sleep oral recitation of the Qur’an and uttering supplication are allowed.
Abdullah Bin Abbas (‫ )رضي هللا عنه‬once spent a night with the Prophet (‫)ﷺ‬. He saw that in the mid-
night the Prophet(‫ )ﷺ‬rose and wiped his hands over his face to ward off sleep and recited the last
ten ayaah’s of the Surah Aal-Imram. Then the Prophet (‫ )ﷺ‬performed ablution at ease and offered
prayers (Muslim). Syedna Huzifa (‫ )رضي هللا عنه‬says that the Prophet (‫ )ﷺ‬used to recite this prayer
َٰ ْ َ َ ُ ْ َ ‫ْ َ ہ‬
before going to bed)‫ ( ِباس ِمک الل ُہ َّم ا ُموت واحیى‬and would recite after having woken up
ُ ُّ َ ََ َ َ َ َّ ‫َ ْ ُ ْ ہ‬
)‫َّلل ال ِذ ْی ا ْح َیانا َب ْع َد َما ا َماتنا َو ِال ْی ِہ النش ْو ُر‬
ِ ِ ‫((الحم ِد‬ (Bukhari).
* * *

Note: If you find any correction or clarification is required, please contact on below details;
Email: [email protected]
Whatsapp: +973-36229340

21 | P a g e
 ‫كتاب الصالة‬
‫املسائل املهمة املتعلقة بأبواب الصالة‬
Important issues related to Prayer
‫مع ذكراألدلة من الكتاب والسنة‬
With the mention of evidence from the Quran and
Sunnah
)‫(باللغة اإلنجليزية‬
(In English language)
‫إعداد‬
Prepared By
‫محبوب أحمد أبوعاصم‬.‫د‬
Dr. Mahboob Ahmed Abu Asim

1|Page
 Book of Prayers (Kitab al-Salah)
Obligation and importance of Prayers
1. The second pillar of the Islam is Salaah(prayer), which is a gift of the night of
Ascension (Shab-e-Meraaj) for this ummah from Allah. Abdullah ibn Umar ( ‫رض هللا‬ ‫ي‬
‫ )عنه‬reported that Prophet (‫ )ﷺ‬said:
َ َ َ َ ‫َّ َ َ ا َ ِّ َ َ ا‬ َ َ َّ َ ‫ُ َ ا ا َ ُ َ ٰ َ ا َ َ َ َ ا َّ ٰ َ َّ ہ ُ َ َ َّ ُ َ َّ ً َ ُ ا ُ ہ‬
‫ضان‬ ‫صال ِۃ َو ِا ایت ِاء الزک ِاۃ و الح ِج و صو ِم رم‬ ‫ّٰللا َو ِاق ِام ال‬
ِ ‫س شہاد ِۃ ان ْل ِالہ ِاْل ّٰللا و ان محمدا رسول‬
ٍ ‫اْلسالم علی خم‬
ِ ‫} ب ِنی‬
{
“Islam is based on five pillars: the declaration of faith that there is no true God but
Allah and that Muhammad (‫ )ﷺ‬is the Messenger of Allah, Establishing prayer, paying
zakat, performing Hajj and fasting in Ramadan” (Bukhari).

Ruling on abandoning Prayers and its consequences

2. Declinature (declining or refusing) of prayer or its obligation by a person is kufr
which has been unanimously agreed by the ummah because he has declined one
important obligation of which every Muslim should have knowledge. Moreover, this
is refusal of those of many ayahs and hadees mentioned in Quran & Sunnah
regarding prayers. For new Muslims(reverts), if he is not aware he has to be
informed about it. (Majmu Fatawa: Ibn Taimiyah 434/10, Ibn Baaz 29/10)

3. Abandoning Prayers (due to unmind fullness/heedlessness) is also Kufr: The

boundary between Islam and Kufr is prayer. It is narrated on the authority of Jabir
(‫)رض هللا عنه‬
‫ي‬ that the Prophet (‫ )ﷺ‬said:
َ َّ ُ ‫َ ا َ َّ ُ َ َ ا َ ِّ ا َ ا ُ ا َ ا‬
) ‫الشر ِک والکف ِر ترک الصال ِۃ‬
ِ ‫“ (بين الرج ِل و بين‬Between a man and a polytheist or disbeliever is
abandoning of Prayer” (Muslim).

Punishment for neglecting Prayers

4. It is narrated on the authority of Samurah ibn Jundab (‫)رض هللا عنه‬ ‫ي‬ from the dream
of the Messenger of Allah (‫)ﷺ‬
ُ ‫َّ َ ا َ ا‬ َ ‫َ َّ َّ ا ُ ا َ ُ َ ا ُ ٗ ا َ َ َ َّ ُ َّ ُ ُ َ ا ُ ُ ا ُ ا‬
ُ ‫آن َف َي ار ُف‬
ُ ‫ َو َی َن‬، ‫ض ٗہ‬
) ‫الصال ِۃ املکت او َب ِة‬ ‫ام َع ِن‬ ‫" (اما ال ِذی یثلغ رأسہ ِبالحج ِر ف ِانہ الرجل یأخذ القر‬Whoever forgets
the Qur'an after memorizing it and sleeps ignoring obligatory prayers, his head is
being crushed by stone" (Bukhari).

2|Page
 Issues & Rulings related to Masjid and Places of Worship
5. The whole of earth is made a place of prayer for Muslim Ummah. It is narrated on
the authority of Jabir bin Abdullah that the Prophet (‫ )ﷺ‬said:
َ ‫الص َال ُۃ َف ال ُی‬
))‫ص ِ ِّل‬ َّ ‫ َا ُّی َما َر ُجل م ان ُا َّمت ای َا اد َر َک ات ُہ‬، ‫ض َم اسج ًدا َو َط ُہ او ًرا‬ َ‫ُ َ ا َ ا‬
ُ ‫اْل ار‬ ‫" ((ج ِعلت ِلی‬For me, the earth has been
ِ ِ ٍ ِ
made a mosque and its dust as a purifier. Therefore, for the people of my ummah,
whenever the time for prayer comes, perform it wherever they are” (Agreed upon).

6. It is Sunnah to clean and maintain the mosque. It is narrated on the authority of

Ayesha (‫ )رضي هللا عنها‬that the Messenger of Allah (‫ )ﷺ‬saw saliva or ‘rand’ on the wall
of the qiblah (in the mosque) and scraped it off (Muslim).

7. There should not be anything around the worshiper to distract him from the prayer:
Umm Al-Mu'mineen Ayesha (‫ )رضي هللا عنها‬says that the Holy Prophet (‫ )ﷺ‬prayed on
a patterned sheet. He(‫ )ﷺ‬got distracted by it during prayer, then after finishing the
prayer he said to (the servant)
َ َ ‫ٰ َ ا َ ا َ ا ُ ا ا َ ا َ َّ َ ا َ ا َ َّ َ َ ا َ ا ا ٰ ً َ ا‬ َ ‫“ (ا اذ َھ ُب اوا ب َخم ای‬Take this
)‫صال ِت ای‬ ‫ ف ِانہا الہت ِنی ا ِنفا عن‬،‫ و أتو ِنی ِبان ِبجا ِنی ِة ا ِبی جہ ٍم‬،‫ص ِت ای ٰھ ِذ ٖہ ِالی ا ِبی جہ ٍم‬ ِ ِ ِ
chador(sheet) to Abu Jahm and bring a simple chador(sheet) from him, because it
has distracted me from prayer”. (Bukhari), further he said to Ayesha (‫)رضي هللا عنها‬:
َ َ َ َ ُ َ َ َ ُ َّ َ َ َ َ َ َّ َ
ُ ‫صاو ُير ُه َت اعر‬ َ
) ‫صال ِتي‬ ‫ض ِفي‬ ِ ِ ‫يطي عنا ِقرام ِك هذا ف ِإنه ْل تزال ت‬
ِ ‫( (أ ِم‬Remove this beautiful sheet from in
front of us, because its pictures distract me with my prayers). (Bukhari).
For this reason, it is forbidden to engrave in mosques. It is narrated from Abu al-
Darda (‫ )رضي هللا عنه‬that the Messenger of Allaah (‫ )ﷺ‬said: (When you start carving
or designing in your mosques and embellishing the Qur'an, you will be ruined in it)
(Sahih Al-Jami').

8. It is forbidden to eat anything stinky and come to mosque. It is narrated on the

authority of Jabir (‫ )رضي هللا عنه‬that the Prophet (‫ )ﷺ‬said:
‫َ ا ا‬ َ ‫َ ا ََ َ ُ ا ً َا َ ًَ ا‬
)‫صال فل َی اعت ِز ال َم اس ِج َدنا َول َیق ُع اد ِف ای َب ای ِت ٖہ‬‫" (من اکل ثوما او ب‬Whoever eats garlic or onion should not
come to our mosque and stay in his house" (Agreed upon).

9. It is not permissible to discuss business and other worldly matters in mosque. Abu
Hurairah (‫ )رضي هللا عنه‬said: The Messenger of Allah (may ‫ )ﷺ‬said:
ُ ‫ َْل َ َّد ہ‬:‫ض َّآل ًة َف ُق او ُل اوا‬
َ ‫ّٰللا َع َل ای‬ َ ‫ َوا َذا َ َاای ُت ام َم ان َی ان ُش ُد ف ایہ‬، ‫ک‬
َ ‫ّٰللا ت َج َ َت‬
ُ‫ہ‬ َ َ ُ َُ َ‫َ ا َ ُ ا‬ ُ َ َ
)‫ک‬ ‫ر‬ ِ ِ ‫ِ ر‬ ‫ ْل ا ارَب َح ِ ار‬:‫ِ(اذا َر اایت ام َم ان َی ِب ای ُع ا او َیبتاع ِفی امل اس ِج ِد فق اول اوا‬
When you see a person buying and selling in a mosque, say: May Allah not give you
profit in trade. And when you see someone announcing his lost property in the
mosque, say: May Allah never give you back (Tirmidhi: Sahih).
3|Page
10. It is permissible to travel to only three mosques with the intension of worship. Abu
Sa'eed al-Khudri (‫ )رضي هللا عنه‬said: The Messenger of Allaah (‫ )ﷺ‬said:
َ ‫اَا‬ ‫ا‬
)‫ َو َم اس ِج ِد ای ٰھذا‬،‫ َو َم اس ِج ِد اْلق ٰص ی‬،‫ َم اس ِج ِد ال َح َر ِام‬:‫اج َد‬ َ َ َ َ َ ٰ َّ ُ َ ِّ ‫“ ( َْل ُت َش ُّد‬Do not travel to any
ِ ‫الرحال ِاْل ِالی ثالث ِة مس‬
ِ
place other than Masjid al-Haram, Masjid al-Aqsa and Masjid al-Nabawi (with the
intention of reward)” (Agreed upon)

11. The reward for praying in the Qubaa Mosque is equal to Umrah. It is narrated on
the authority of Aseed bin Zaheer Ansari (‫ )رضي هللا عنه‬that the Prophet (‫ )ﷺ‬said:
َ ُ َُ َ
)‫(صالۃ ِف ای َم اس ِج ِد ق َب َاء ک ُع ام َر ٍۃ‬ “The reward of praying in the mosque of the ‘Qubaa’ is equal
to Umrah” (Ibn Majah: Sahih).

12. For the sake of expediency, a disbeliever may be admitted to a mosque other than
Masjid al-Haram and stay there, if there are no shar'i obscenities in it, such as
nakedness and pictures. As the Companions arrested Thumama ibn Athal and tied
him to the pillar of the Prophet's Mosque. (agreed upon) (Fatawa Ibn Baz: 8/356).

13. It is forbidden to offer prayers in bathrooms, graveyards, and camel barns. Abu
َ ‫اْل ااملَ اق َب َر َۃ َو اال َح َّم‬
Sa'eed (‫ )رضي هللا عنه‬said The Prophet (‫ )ﷺ‬said: )‫ام‬
َّ ٌ ‫َ ا َ ا ُ ُ ُّ َ َ ا‬
ِ ‫" (اْلرض کلہا مس ِجد‬Full earth
is a mosque except graveyard and toilet". (Ahmad, Abu Dawud, Tirmidhi: Sahih).
Abu Hurairah (‫ )رضي هللا عنه‬said: The Messenger of Allah (may ‫ )ﷺ‬said:
‫َ ا َ ا‬ ُّ َ ُ َ َ َ َ ‫ا‬ َ َ ‫َ ُّ ا ا‬
ِ ‫صل اوا ِف ای اعط ِان‬
) ‫اْل ِب ِل‬ ‫ض الغن ِم و ْل ت‬
ِ ‫“ (صلوا ِفی مر ِاب‬Pray in a goat barn/shed, but do not pray in a
camel barn/shed”. (Tirmidhi: Sahih).

14. It is forbidden to offer prayers near graves. It is narrated on the authority of Ayesha
(‫ )رضي هللا عنها‬that The Prophet (‫ )ﷺ‬said on his death bed:
)‫اج َد‬ َ َ ‫َ َ َ ہ ُ ا َ ُ ا َ َ َّ َ ٰ َّ َ ُ ا ُ ُ ا َ َ ا َ ا‬
ِ ‫“ (لعن ّٰللا الیہود والنصاری ِاتخذوا قبور ان ِبیا ِئ ِھم مس‬May the curse of Allah be upon the Jews
and the Christians for making the graves of their prophets a place of prostration”.
(Agreed upon). (In other words, they worship near graves as it should be done in mosque)

15. The ruling on praying in a mosque where there is a grave is that if it is in front of the
grave, or if the mosque is built on or around the grave because of that grave, then
there is no prayer in such a mosque. Allah says regarding Masjid “Dhirrar”:
َ َُ
}‫( {ْل تق ام ِف ِيه أ َب ًدا‬You should never stand in this mosque for prayer). (Al-Tawbah: 108). And
Abu Mursad Ghanwi (‫ )رضي هللا عنه‬said: The Messenger of Allah (‫ )ﷺ‬said:

4|Page
 َ ُّ َ ُ َ َ ‫َ َ ا ُ ا َ َ ا ُ ُ ا‬
)‫صل اوا ِال ای َہا‬‫“ (ْل تج ِلسوا علی القبو ِر وْل ت‬Do not sit on the graves and do not pray towards the
graves” (Muslim). but if the grave is behind and the foundation of the mosque has not
been laid because of the grave, then the prayer will be performed. But those graves
have to be taken out from that place (Fatawa of Sheikh Ibn Baaz 10/246).

Prayer Times
16. It is mandatory to perform the obligatory prayers at their appointed time. Allah says:
ً ُ َ َ ‫َّ َّ َ َ َ َ ا َ ا ُ ا‬
}‫الصالة كانت َعلى املؤ ِم ِنين ِكت ًابا َّم اوقوتا‬ ‫“ ِ{إن‬Surely the prayer is enjoined on the believers at
fixed hours as an obligation (Al-Nisa ': 103).
According to some scholars, a person who performs the prayers outside its
prescribed time without any valid excuse is a disbeliever, and even if he is not a
َ ُ َ ‫َ َ ا ٌ ِّ ا ُ َ ِّ َ َّ َ ُ ا َ َ َ ا‬
disbeliever, it is still a major sin. As Allah says: {‫اهون‬ ‫}فويل ِللمص ِلين* ال ِذين هم عن صال ِت ِهم س‬
‘Woe to the worshipers* who are negligent about their prayers’ (Surah Maoon)

17. The time of Fajr prayer: It is from dawn to sunrise. Abdullah bin Amr bin Al-Aas
َّ ‫ُّ ا ا ُ ُ ا َ ا َ َ ا َ ا ُ ا‬
ُ ‫الش ام‬ َ ُ ‫َا‬
(‫ )رضي هللا عنه‬said, The Prophet (‫ )ﷺ‬said: )‫س‬ ‫وع الفج ِرما لم تطلع‬
ِ ‫الة الصب ِح ِمن طل‬
ِ ‫“ (وقت ص‬Fajr
prayer time is from dawn until sunrise”. (Muslim). The Sunnah is that the Fajr prayer
should be offered before sunrise: As is the instruction of the Prophet(‫)ﷺ‬:
َ َ َ ِّ َ ُ َّ َّ َ َ َ َ ‫َ ُّ ا‬
)‫س‬
ٍ ‫ كان الن ِبي صلى هللا عليه وسلم يص ِلیها ِبغل‬:‫“ (والصبح‬The Prophet (‫ )ﷺ‬used to perform the
morning prayer in the dim light”. (Agreed upon).

18. The time for Zuhr prayer: From the setting of the sun until the shadow of everything
is equal to it. Prophet(‫ )ﷺ‬said:
)‫ص ُر‬ ُ ‫ َما َل ام َي اح‬:‫الر ُجل َك ُطوله‬
‫ض ار اال َع ا‬ َ َ َ ُ ‫َ ا ُ ُّ ا َ َ َ ا َّ ا‬
َّ ‫ان ِظ ُّل‬‫“ (وقت الظه ِر ِإذا زالت الشمس وك‬The time for Zuhr prayer: from
ِِ ِ
the setting of the sun until the shadow of a person is equal to it: (ie) until the time
of Asr” (Muslim).

19. Time of Asr prayer: There are two times of Asr prayer:
(1) Allowed time (Ikhtiyaari): From the shadow of everything equivalent to it till the
َّ َ ‫َ َ ا ُ ا َ ا َ َ ا َ ا‬
sun turns yellow, Prophet (‫ )ﷺ‬said: )‫صف َّر الش امس‬‫“ (ووقت العص ِر ما لم ت‬And the time of 'Asr
is until the sun turns yellow”. (Muslim), and the Prophet (‫ )ﷺ‬said about the Asr
ٌ َ ُ ‫َ ا َ ا َ َ َّ ا‬
prayer: )‫س ن ِق َّية‬ ‫“ (والعصر والشم‬he used to offer Asr prayer when the sun was shining”.
(Agreed upon).
(2) The Time of Emergency (Idhtiyaari): It is the time of compulsion from when the
sun turns yellow till sunset, as the Prophet (‫ )ﷺ‬said:

5|Page
 ‫س َف َق اد َأ اد َر َك اال َع ا‬
)‫ص َر‬
َّ َ ُ ‫َ ا َ ا َ َ َ ا َ ً ا ا َ ا َ ا َ َ ا َ ا‬
ُ ‫الش ام‬ ‫“ (من أدرك ركعة ِمن العص ِرقبل أن تغرب‬Whoever prays one rak'ah before
sunset has performed the Asr prayer” (agreed upon). It is said to be an emergency time
because delaying the Asr prayer until then without any excuse or compulsion is
hypocrisy. The Prophet (‫ )ﷺ‬said:
ً َ َّ َ َّ ‫ َْل َي اذ ُك ُر‬،‫ َف َن َق َر َها َأ ا َب ًعا‬،‫ام‬
)‫ّٰللا ِف َیها ِإْل ق ِليال‬ َ ‫الش اي َطان َق‬
َّ َ َ َ ‫َ َ َ ا‬
‫ َح َّتی ِإذا كانت َب اين ق ارن ِي‬،‫س‬
َّ ُ ُ ‫َ ا ُ َ ا‬
َ ‫الش ام‬ َُ‫ا َ َ َ ُ ا‬
‫ يج ِلس يرقب‬،‫صالة املنا ِف ِق‬ ‫( ِتلك‬
‫ر‬ ِ
“This is the prayer of the hypocrite who sits until the sun is between the horns of
Satan and he gets up and prays quickly, he remembers Allah little”. (Muslim).

20. The time of Maghrib prayer: From sunset to the disappearance of the red twilight
at the horizon. As is the instruction of the Prophet:
َ َّ َ ‫َ َ ا ُ َ َ اَ ا‬
)‫صال ِة املغ ِر ِب َما ل ام َي ِغ اب الشف ُق) (مسلم‬ ‫‘ (ووقت‬The time of the Maghrib (sunset) prayer is as
long as the twilight has not disappeared’ , but it is better to pray it at the beginning
‫ا‬ َ ‫اَ ا‬
of time. The Prophet’s (‫ )ﷺ‬saying regarding Maghrib prayer: )‫“ َ(واملغ ِر َب ِإذا َو َج َبت‬He(‫)ﷺ‬
used to offer the Maghrib prayer right after sunset” (Agreed upon).

21. The time of Isha prayer: from the disappearance of the red twilight at the horizon
until midnight. As is the instruction of the Prophet(‫)ﷺ‬:
َ َّ ‫ََ ا ُ ََ ا َ َ ا‬
)‫ف الل اي ِل األ او َس ِط‬
ِ ‫“ (ووقت صال ِة ال ِعش ِاء ِإلى ِنص‬And the time for Isha is till midnight” (Muslim),

Although it is preferred to pray late, but it is Sunnah for Isha prayer to be performed
sooner or later as per the convenience of the people (Muslim).

22. It is forbidden to pray Nafl(optional) prayers in general at three times. Syedna Aqaba
ibn Amir (‫ )رضي هللا عنه‬says:
َ َ ً َ ُ ‫َ ا ُ َ ِّ َ ا َّ َ ا َ ا ُ َ ا َّ َ ا َ َ ا َ َ ا ُ ُ َّ ا‬ ‫اع َ َ ُ ا ُ ہ‬ ُ ََ
،‫س َب ِازغة َح ہتی ت ارت ِف َع‬‫ ِحين تطلع الشم‬:‫ّٰللا صلى هللا عليه وسلم ان نص ِلی ِفی ِہن او نقبر ِفی ِہن موتانا‬ ِ ‫ات ن َہانا َرسول‬
َ
ٍ ‫(ثالث َس‬
‫َا‬ ُ ‫ُ ا‬ َ َ َ َّ َ ُ َ
)‫ َو ِح اين ت ِض ایف ِللغ ُر او ِب َح ہتی تغ ُر َب‬،‫َو ِح اين َیق او ُم قا ِئ ُم الظ ِہ اي َر ِۃ َح ہتی ت ِم ای َل‬
The Prophet (‫ )ﷺ‬forbade us to pray and bury the dead in three times: first: when
the sun starts to rise until it rises high, and second: at noon until the sun sets till the
shadow equal to one’s height, And the third: when the sun is setting until it sets
completely (Muslim).

23. Tahiyyat al-Masjid (two units of prayer when one enters Masjid), the two units of
prayer when one does ablution and the two rak'ahs of Tawaf can be performed at
any time. It is narrated on the authority of Jubayr ibn Mutim(‫ )رضي هللا عنه‬that the
Prophet (‫ )ﷺ‬said to Banu 'Abd al-Manaf:

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 َ َ َ َ َ َ َ َّ َ ‫َ َ ا َ ا َ َ َ َ ا َ ُ ا َ َ ً َ َ ٰ َ ا َ ا َ َ ہ‬
)‫اع ٍة ش َآء ِم ان ل ای ٍل ا او ن َہ ٍار‬‫اف ْل تمنعوا احدا طاف ِبہذا البی ِت و صلی ایة س‬
ٍ ‫" (یا ب ِنی عب ِد من‬Do not forbid anyone
from circumambulating the House of Allah and praying, whether it is at any time of
the day or night". (Abu Dawud Tirmidhi, Nisa'i: Sahih).

Issues & Rulings regarding Adhan (Call of prayers)

Linguistic meaning: Announcement
“Istillahi” meaning: Announcing about start of prayer timings by recommended
words.

24. Ruling & Benefits on Adhan: Adhan and iqamah for the five daily prayers and
Jumu'ah are obligatory for men. Allah says:
‫ا‬ َ َّ ‫َ ا ا ُ ُ َ َ ا َ ا َ ٰ ا‬ َ َّ ُ َ ُ َ َ َّ َ َ
}‫ّٰللا َوذ ُروا ال َب اي َع‬ ِ ‫({يا أ ُّي َها ال ِذين آمنوا ِإذا ن‬O you who believe!
ِ ‫ود َي ِللصال ِة ِمن يو ِم الجمع ِة فاسعوا ِإلى ِذك ِر‬
When the call for prayer is made on Friday, then leave your business and come to
the prayer (Al-Jumu'ah: 9). And the Prophet (‫ )ﷺ‬said: When it is time for prayer, one
of you should call to prayer, and the consensus of the ummah is on this. It is in Sahih
Bukhari and Muslim that the adhan is one of the deeds for which one should take
precedence. The muezzins will have the longest necks on the Day of Resurrection.
Till where muezzin's voice reaches in the world, he will be forgiven. And on the Day
of Resurrection, everyone who hears the call to prayer will bear witness to it. That
is why the scholars have said that the duty of the call to prayer is better than that
of Imam.

25. Warning for abandoning Adhan: Anas bin Maalik (‫ )رضي هللا عنه‬said: The Prophet (‫)ﷺ‬
did not attack any people before dawn, So if he(‫ )ﷺ‬hears the call to prayer he(‫)ﷺ‬
would not attack, and if he(‫ )ﷺ‬had not heard the call to prayer he(‫ )ﷺ‬would attack.
(Agreed upon)

26. If there are two people on the journey, then they should say the call to prayer and
pray in congregation. Malik ibn Huwairith (‫ )رضي هللا عنه‬said: Two men came to the
service of the Prophet (‫ )ﷺ‬who wanted to travel. The Prophet (‫ )ﷺ‬advised them:
ُ ‫ُ ُ ُ َا‬ َ ُ َ ِّ َ َ ُ َ ُ ‫َ َ ا‬
)‫" ِ(اذا انت َما خ َر اجت َما فا ِذنا ث َّم ا ِق ای َما ث َّم ِل َیؤ َّمک َما اک َب ُرک َما‬When you both go out for the journey, say
the adhan and iqamah, then the eldest of you should lead the prayers" (Bukhari).

27. Conditions for the call to prayer: Caller of Adhan: (1) Trustworthy (2) Sensible (3)
Muslim (4) Male (5) Adhan should be performed in order (6) Continuously (7) After

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 entering prayer time, (8) Raising the voice (9) Saying the words according to the
Sunnah (10) Not in such a tone as to change the meaning, (11) And the call to prayer
is one person (one person, not two men) (12) The duty of Azan is not fulfilled by the
Azan of tape records etc.

28. It is permissible to say the adhan in both the “Tarjiyi” (Double) and Singular form.
These are the words of the adhan of Abdullah ibn Zayd ibn Abdul Rabbah. This is the
adhan that Bilal (‫ )رضي هللا عنه‬used to give in Madinah, which is called the “Singular”
Adhan.
‫َّ ُ َ ا َ ُ َّ ُ َ ا َ ُ َّ ُ َ ا َ ُ َّ ُ َ ا َ ُ َ ا َ ُ َ َّ َ َ َ َّ َّ ُ َ ا َ ُ َ َّ َ َ َ َّ َّ ُ َ ا َ ُ َ َّ ُ َ َّ ً َ ُ ُل َّ َ ا‬
‫ أش َه ُد‬، ‫ّٰللا‬
ِ ‫ أشهد أن محمدا رسو‬، ‫ أشهد أن ْل إله إْل ّٰللا‬، ‫ أشهد أن ْل إله إْل ّٰللا‬، ‫ ّٰللا أكبر ّٰللا أكبر‬، ‫} ّٰللا أكبر ّٰللا أكبر‬
ُ َّ ‫ َْل َإل َه إْل‬،‫ّٰللا َأ اك َب ُر‬
‫ّٰللا‬
َّ ُ َّ ‫ّٰللا َأ اك َب ُر‬
ُ َّ ، ‫ َح ِّي َع َلى اال َف َالح‬، ‫ َح ِّي َع َلى اال َف َالح‬، ‫الص َالة‬
َّ ‫ َح ِّي َع َلى‬، ‫الص َالة‬ َّ ‫َأ َّن ُم َح َّم ًدا َ ُسو ُل‬
َّ ‫ َح ِّي َع َلى‬، ‫ّٰللا‬
ِ ِ ِ ِ ِ ِ ِ ِ ِ ‫ر‬
This adhan has 15 words {

The words of the second call to prayer are as follows which the Prophet(‫ )ﷺ‬himself
taught the muezzin of the Sacred Mosque, Abu Muhdhurah (‫)رضي هللا عنه‬:
‫َ ہ ُ َ ا َ ُ َ ہ ُ َ ا َ ُ َ ہ ُ َ ا َ ُ َ ہ ُ َ ا َ ُ َ ا َ ُ َ ا َ ٰ َ َّ ہ ُ َ ا َ ُ َ ا َ ٰ َ َّ ہ ُ َ ا َ ُ َ َّ ُ َ َّ ً َ ُ ا ُل ہ َ ا‬
‫ اش َہ ُد‬، ‫ّٰللا‬
ِ ‫ اشہد ان محمدا رسو‬، ‫ اشہد ان ْل ِالہ ِاْل ّٰللا‬، ‫ اشہد ان ْل ِالہ ِاْل ّٰللا‬،‫ ّٰللا اکبر‬،‫ ّٰللا اکبر‬،‫ ّٰللا اکبر‬،‫}ّٰللا اکبر‬
‫َ ا َ ُ َ ا َ ٰ َ َّ ہ ُ َ ا َ ُ َ ا َ ٰ َ َّ ہ ُ َ ا‬ ‫َ َّ ُ َ ً ُ ا ُ ہ‬
‫ اش َہ ُد‬، ‫ّٰللا‬ ‫ اشہد ان ْل ِالہ ِاْل‬، ‫(اشہد ان ْل ِالہ ِاْل ّٰللا‬ again repeat these words ،)) ‫ّٰللا‬ ِ ‫ان مح َّمدا َرسول‬
َ َ‫َ ا‬ َ َ‫َ ا‬ َ َّ َ َ َّ َ ‫َا َّن ُم َح َّم ًدا َ ُس او ُل ہ َ ا ُ َ َّ ُ َ ً ُ ا ُ ہ‬
، ‫ َح َّی َعلی الفال ِح‬، ‫ َح َّی َعلی الفال ِح‬، ‫الصال ِۃ‬ ‫ َح َّی َعلی‬، ‫الصال ِۃ‬ ‫ َح َّی َعلی‬،‫ّٰللا‬
ِ ‫ اش َہد ان مح َّمدا َرسول‬، ‫ّٰللا‬ ِ ‫ر‬
ُ ‫ہ‬ َّ َ ٰ َ ُ َ ‫َ ہ ُ َ ا َ ُ َ ہ ُ َ ا‬
(Muslim, The Fives){‫ ْل ِالہ ِاْل ّٰللا‬،‫ ّٰللا اکبر‬، ‫ّٰللا اکبر‬

29. It is masnun(recommended) to say a double iqamah with a double adhan and a

single iqamah with a single adhan. Anas ibn Malik (‫ )رضي هللا عنه‬said:
َ َ ‫ُ َ َ ٌ َ ا َ ا َ َ اََ َ َُ َ ا‬
(‫اإلق َامة‬
ِ ‫ ويو ِتر‬، ‫ )أ ِمر ِبالل أن يشفع األذان‬Bilal (‫ )رضي هللا عنه‬was ordered to say two words of the
adhan and one word of iqamah. (Agreed upon). Similarly, Abdullah bin Umar ( ‫رضي‬
‫ )هللا عنهما‬says that in the time of the Prophet (‫ )ﷺ‬the words of the call to prayer were
َ َّ َ َ
double, while the words of iqamah (‫الصال ِۃ‬ ‫ )ق اد ق َام ِت‬were singular. (Abu Dawud:
Hassan) and same thing is narrated by Abdullah bin Zayed(‫ )رضي هللا عنه‬the way it is
there saheeh hadith of Abu Dawaood. On the contrary, it mentioned in saheeh
hadith of tirmidhi that Abu Mahdhura (‫ )رضي هللا عنه‬said Prophet(‫ )ﷺ‬taught him
iqamah and the words of this iqamah were same as adhan of Bilal(‫)رضي هللا عنه‬
except )‫ (قد قامت الصالة‬which is the proof that at the time of Prophet(‫ )ﷺ‬it was
single iqamah with single adhan and double iqamah with double adhan. Imam Ibn
Taymiyah says: whoever says double iqamah that is also valid and whoever says
single iqamah that is also valid.

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 َّ َ َ َُ
30. It is masnun to say the words “‫”الصالۃ خ اي ٌر ِمن الن او ِم‬
َّ in the adhan of Fajr. Anas ( ‫رضي هللا‬
َّ َ ُ َ َّ
‫ )عنه‬says that it is Sunnah for the muezzin to say “‫لصالۃ خ اي ٌر ِم َن الن او ِم‬ ‫ ”ا‬after pronouncing
َ َ‫َ َ ا‬
)‫(ح َّی َعلی الفال ِح‬ (Sahih Ibn Khuzaima).

ََ َ َ َ‫ا‬ ََ َ
31. The muezzin should turn his face from right to left while saying ‫ ح َّی علی‬، ‫(ح َّی علی الفال ِح‬
َ َ‫ا‬
)‫( الفال ِح‬Agreed upon). Abu Jahifa says: Bilal (‫ )رضي هللا عنه‬called for adhan and I saw
that he was turning his face from side to side (right and left). (tirmidhi ‫)حسن لغيره‬.

32. If two prayers are combined, then only one adhan is called and iqamah should be
said for each prayer. See: Issues regarding combining prayers.
Issues & Rulings regarding “Sutra”

33. The worshipper should put something in front of him to avoid the disturbance of
the people passing in front of him. It is called "Sutra". Talhah ibn Ubaydullah ( ‫رضي‬
‫ )هللا عنه‬narrated that we used to offer prayer and animals used to pass in front of us.
َ ُ ُ َ َّ َ ‫ا ُ ُ ا‬
He mentioned it to the Messenger of Allah (‫ )ﷺ‬and he said: ‫الر اح ِل تک اون َب اين َی َد ای‬ ‫(مثل مؤ ِخر ِۃ‬
ِ
‫ا‬ َ َ َ ‫َ َ ُ ا َ َ َ ُ ُّ ٗ َ ا َ َّ َ ا‬
)‫ فال یضرہ من مر بين یدی ِہ‬،‫“ اح ِدکم‬If there is anything in front of you equal to “kajawah”
(stopper made of wood), nothing passing in front of you will harm you” (Ibn Majah:
Sahih).

34. Warning to who passes in front of the worshiper. Abu Jahim (‫ )رضي هللا عنه‬said: The
َ َ َ َ َ ‫َ ا َ ا َ ُ ا َ ُّ َ ا َ َ َ ا ُ َ ِّ َ َ َ َ ا َ ا ا َ َ َ َ ا‬
Messenger of Allah (‫ )ﷺ‬said: ‫اْلث ِم لکان ان َی ِقف ا ارَب ِع اين خ اي ًرا ل ٗہ‬ ِ ‫(لو یعلم املار بين ید ِی املص ِلی ماذا علی ِہ ِمن‬
َ ‫َا‬
)‫“ ِم ان ان َی ُم َّر َب اين َی َد ای ِہ‬If the one who passes in front of the worshiper knows how much
sinful it is, he would consider waiting forty (years or months or days) instead of
passing in front of the one who is praying”. (Agreed upon).

35. One who passes between the sutra and the praying person should be stopped by
the hand during the prayer itself. Abu Sa'eed (‫ )رضي هللا عنه‬said: I heard the
Messenger of Allaah (‫ )ﷺ‬say:
ٌ ‫ َفإ َّن َما ُھ َو َش ای َط‬،‫ َفا ان َا ٰبی َف ال ُی َقات ال ُہ‬،‫الناس َف َا َ َاد َا َح ٌد َا ان َی اج َت َاز َب اي َن َی َد ایہ َف ال َی اد َف اع ُہ‬
)‫ان‬
َّ َ ٗ ُ ُ ‫َ َ ہ َ َ ُ ُ ا ٰ َ ا َ ا‬
‫ِ(اذا صلی احدکم ِالی ش ی ٍء یسترہ ِمن‬
ِ ِ ِ ِ ‫ِ ر‬
"When one of you prays in public, then if a man wants to pass (between you and
sutra) stop him. If he does not stop, then stop him by force, because he is the devil".
(Bukhari).It is narrated by Abdullah ibn Umar(‫)رض هللا عنهما‬
‫ي‬ in saheeh muslim, that

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 َ ُ َّ
Prophet (‫ )ﷺ‬said: )‫ (فإن َمعه القرين‬devil is with him who is persuading him to pass in
front of praying person.

Issues & Rulings regarding Standing in Rows (for prayer)

36. Before saying Takbir Tahrima, the Imam should instruct people to line up and stand
together. Anas (‫ )رضي هللا عنه‬said: The Messenger of Allaah (‫ )ﷺ‬used to stand before
ُ َ ‫َ َ ُّ ا َ ا‬
us with a blessed face before saying the takbeer tahrimah and saying: )‫اعت ِدل اوا‬‫(تراصوا و‬
“Stand in straight line & together". (Agreed upon).

37. The Prophet (‫ )ﷺ‬has emphasized to straighten the rows. While standing in a row
each person should stand shoulder to shoulder and step to step of next person in a
row. It is narrated on the authority of Anas (‫ )رضي هللا عنه‬that the Messenger of Allah
َ ُ َ ِّ َ ُ َ ُ ُ ‫َ ا ُ ا‬
(‫ )ﷺ‬said :)‫ ف ِإ ِن ای ا َر اک ام ِم ان َو َر ِاء ظ اہ ِر ای‬،‫صف اوفک ام‬ ‫ (ا ِقیموا‬Keep your rows straight. I see you from
َ َ ‫َ َ َ َ ا ُ َ ُا ُ َ ا َ ٗ َ ا‬
behind me. Anas (‫ )رضي هللا عنه‬said: )‫اح ِب ٖہ َو ق َد َم ٗہ َبق َد ِمہ‬ َ
ِ ‫ (وکان احدنا یل ِزق من ِکبہ ِبمن ِک ِب ص‬So each
of us would stand shoulder to shoulder with the shoulder of the worshiper and step
by step (Bukhari).

38. In a group of two people, the follower should stand to the right of the Imam, and
when the third person arrives, the two followers should stand behind the Imam:
Jabir (‫ )رضي هللا عنه‬said: I came and stood to the left of the Prophet (‫)ﷺ‬, so he took
my hand and turned me from behind him and make me stand to his right. Then Jabir
ibn Sakhr (‫ )رضي هللا عنه‬came and stood to the left of Messenger of Allah(‫ )ﷺ‬so The
Messenger of Allah (‫ )ﷺ‬took us by our hand and made us stand behind him (Muslim).

39. If there are men, children and women, then there should be a row of men behind
the Imam, then children and finally women, and that a woman can stand alone in a
row. Sayyidna Anas ibn Malik (‫ )رضي هللا عنه‬said:
ََ‫َا‬ ُ ‫ َو ُا ِّم ای ُا ُّم ُس َل ایم َ ض َی ہ‬،‫النب ِّی صلى هللا عليه وسلم‬
)‫ّٰللا َع ان َہا خلفنا‬
َّ َ ‫َ َّ ا ُ َ َ َ َ ا ٌ ا َ ا َ َ ا‬
ِ‫ٍ ر‬ ِ ِ ِ ‫“ (صلیت انا و ی ِتیم ِفی بی ِتنا خلف‬I and an orphan
(child) prayed behind the Prophet(‫ )ﷺ‬in his house. My mother Umm Sulaim ( ‫رضي‬
‫ )هللا عنها‬was behind us all”. (Bukhari).

Issues & Rulings regarding Congregation

40. It is obligatory on men to offer prayers in congregation: Allah says:

10 | P a g e
 ٌ َ َ ُ َ ‫َ َ ُ َ ا َ َ َ ا َ َ ُ ُ َّ َ َ َ ا‬
}‫الصالة فلتق ام طا ِئفة ِِّم ان ُهم َّم َع َك‬ ‫ }و ِإذا كنت ِف ِیهم فأقمت لهم‬And when you are with them and say the
iqamah of the prayer, then one of them (the Muslims) should stand with you (Al-
Nisa':102). If it is in a state of fear and travel, then it is even more important in a state
of residence and peace. Abu Hurairah (‫ )رضي هللا عنه‬said: A blind man came to the
service of the Holy Prophet (‫ )ﷺ‬and said: “O Messenger of Allah! I don't have a man
to bring me to the mosque, “he said, asking for leave to pray at home”. The
Messenger of Allah (‫ )ﷺ‬gave him permission, but when he returned, he called him
َ َ َ َ ‫َّ َ َ َ َ َ ا‬ ِّ َ َ
again and asked: ))‫ فا ِج اب‬:‫ال‬ ‫ نعم ! ق‬:‫((ھ ال ت اس َم ُع ال ِن َد َاء ِبالصال ِۃ؟ قال‬ "Do you hear the call to
prayer?" He replied: "Yes." He said: "Then come to the mosque and pray". (Muslim).
And it is narrated in Abu Dawood & Ibn Majah:)‫صة‬ َ ‫(ْل َاج ُد َل َك ُر اخ‬
َ
I cannot give you
ِ
permission. Same way it is narrated by Ibn Abbas (‫)رض هللا عنهما‬ ‫ي‬ that Prophet
ُ َّ َ َ َ ِّ َ
Muhammed(‫ )ﷺ‬said: )‫ذر‬
ٍ ‫النداء فلم يأ ِت ِه فال صالة له إْل من ع‬
ِ ‫ (من سمع‬The person who did not
came to mosque after listening adhan, without any valid reason, his prayer is invalid
(Saheeh Abu Dawood, Ibn Majah)
And the arguments of the scholars who do not consider the congregation to be
obligatory are either vague or invalid.

41. If women want to pray in the mosque, then they should not be stopped, but it is
better for them to pray at home. Abdullah ibn Umar (‫ )رضي هللا عنهما‬said: The
َ َ
Messenger of Allah (‫ )ﷺ‬said: )‫اج َد َو َب ُی او ُت ُہ َّن خ اي ٌر ل ُہ َّن‬ َ َ‫َ َ ا َ ُ ا َ َ ُ ُ ا‬
ِ ‫" (ْل تمنعوا ِنسآء کم املس‬Do not stop women
from going to the mosque, but it is better for them to pray at home". (Abu Dawud:
Sahih).

42. It is permissible to leave the congregation due to compulsion such as illness or fear:
Extreme cold and rain also invalidate the obligation of the congregation. Abdullah
Ibn 'Umar (‫ )رضي هللا عنهما‬said: The Messenger of Allaah (‫ )ﷺ‬used to order the
muezzin on a cold and rainy night to say the following words in the adhaan:
)‫الر َح ِال‬
ِّ ‫َ َ َ ُّ ا‬
ِ ‫ (اْل صلوا ِفی‬Pray in your homes”. (Agreed upon).

Issues & Rulings for being an “Imaam” (Leading the Prayers)

43. Sequence of those entitled for leading prayers (being Imaam): Abu Mas'ud al-Ansari
(‫ )رضي هللا عنه‬said: The Prophet (‫ )ﷺ‬said:
ً ‫ََا‬ َّ ُّ ُ َ ‫ا َ َ َ َ ً َ َ ا َ ُ ُ ا ُّ َّ َ ا‬ ُ َ ‫َّ َ ا‬ َ ‫َ ُ ُّ ا َ ا َ َ ا َ ُ ُ ا‬
،‫السن ِة َس َو ًاء فأق َد ُم ُه ام ِه اج َرة‬ ‫ ف ِإن كانوا ِفي‬،‫السن ِة‬‫ ف ِإن كانوا ِفي ال ِقراء ِة سواء فأعلمهم ِب‬،‫ّٰللا‬ ِ ‫اب‬ ِ ‫(يؤم القوم أقرؤهم ِل ِك‬
‫ت‬
ًّ ‫ا‬ َ َ ‫ا‬ ‫ا‬ َ َ ‫ا‬ ُ َ ‫َ ا‬
)‫ف ِإن كانوا ِفي ال ِه اج َر ِة َس َو ًاء فأق َد ُم ُه ام ِسل ًما (وفي رو اية) فأك َب ُر ُه ام ِسنا‬

11 | P a g e
 Let the person who is the best reciter of the Qur'an lead the people. If they are equal
in recitation, let him lead the one who knows the Sunnah better. If they are equal
in it, then the first emigrant, if they are equal in it, let him lead who is older in age.
(Muslim).

44. Anyone other than a woman can lead the prayer if his prayers are valid. Child with
understanding, Traveler, “Mutayyam”(person who has done tayammum),
Opponent in minor-issues, transgressor, Patient, Blind, Whose ablution could not
remain.
Those whose Imamate is not permissible are kaafirs, the people who commit shirk
akbar(polytheist), Child without understanding, Unwise and Woman, impure (if he
knows it), the person who recites Qur'an with “lahn jali”. (lahn jali: is a mistake that
changes the meaning of Qur’an).

45. The traveler can also lead the resident. Imran ibn Husayn (‫ )رضي هللا عنه‬said: The
Messenger of Allah (‫ )ﷺ‬always offered short prayers until he returned home on the
journey. He stayed in Makkah for eighteen days and recited two rak'ahs to the
people except Maghrib. After finishing prayer, he would say to the people:
‫ا‬ َ َّ َ َ ُّ َ َ َ ‫َ َ ا َ ا‬
)‫ ف ِإنا ق او ٌم َسف ٌر‬، ‫صلوا أ ارَب ًعا‬ ‫( (يا أهل البل ِد‬O people of Makkah: Recite four rak'ahs, for we are
travelers). (Abu Dawud: Feehi Da'af)

46. Representation/Replacement in Imamate and its method: If the Imam is forced to

leave the prayer for any reason, such as breaking the ablution, he should order a
qualified follower to lead him, who should complete the prayer from there. As Umar
(‫ )رضي هللا عنه‬did. Hasan Basri and Qatadah (ُ‫) َر ِح َمهُ ٱ ٰ َّلل‬said: If the ablution of the Imam
is broken during the prayer, then he should lead a follower to complete the prayer.
(Author Abdul Razzaq: 2/253)

47. The Imam should take care of the followers while leading the prayers and prolong
the prayers according to the Sunnah. Abu Hurairah (‫ )رضي هللا عنه‬said: The Messenger
of Allah (‫ )ﷺ‬said:
َ َ ‫َا‬ ‫َ ا ُ َ ِّ ا َ َّ ا َّ َ َ َّ َ َ َ ا َ َ َ َ َ َّ َ ُ َ ا‬ َّ ‫َ َ َّ َ َ ُ ُ ا‬
)‫صلى أ َح ُدك ام ِلنف ِس ِه فل ُيط ِّ ِو ال َما ش َاء‬ ‫ و ِإذا‬, ‫ ف ِإن ِف ِیهم الض ِعيف والس ِقيم وذا الحاج ِة‬،‫اس فليخ ِفف‬
ِ ‫(إذا صلى أحدكم ِللن‬
(When one of you leads the people in prayer, he should lighten it, because they are
weak, sick, and in need. Of course, when you pray alone, make it as long as you
want).

12 | P a g e
48. It is not necessary to agree on the intention of the Imam and the follower, so it is
permissible according to the majority of scholars that imam has a intention of fard
prayer and follower has a intention of nafil and vice versa. Imam Ibn Hazm (may
Allaah have mercy on him) said: There is no evidence in the Qur'aan, Sunnah or
consensus that the intention of the Imam and the Muqtada(follower) should be
same. Jabir (‫ )رضي هللا عنه‬said:
َ َّ َ ‫ُ َّ َ ا َ ا َ ُ َ ُ َ ِّ ا ا‬ َّ ِّ َ ُ ٌ َ ُ َ َ
)‫الصالة‬ ‫ فيص ِلي ِب ِهم ِتلك‬، ‫ ثم يأ ِتي قومه‬، ‫ص ِلي َم َع الن ِب ِّ ِي صلى هللا عليه وسلم‬ ‫ (كان معاذ ي‬Mu'adh (‫)رضي هللا عنه‬
used to offer prayer with the Messenger of Allah (‫)ﷺ‬, then he would go to his people
and offer the same prayer to them. (Agreed upon).

49. It is necessary for the follower to follow the Imam's outward actions. Ayesha ( ‫رضي‬
‫ )هللا عنها‬said: The Messenger of Allah (‫ )ﷺ‬said:
َ ‫ص َّلى َجال ًسا َف‬
ً ‫ص ُّلوا ُج ُل‬
)‫وسا‬ َ ‫ام ل ُي اؤ َت َّم به َفإ َذا َر َك َع َف اار َك ُعوا َوإ َذا َر َف َع َف اار َف ُعوا َوإ َذا‬
ُ ‫ (إ َّن َما ُجع َل ااإل َم‬The imam has
ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
been appointed so that he may be followed, so when he bows, you also bow, and
when he raises his head from bowing, you also raise your head, and when he sits
and pray, you also sit and pray. (Agreed upon).

50. There are four conditions behind the Imam of a follower:

(1) Precedence in action (unlawful): The Prophet Muhammed (‫ )ﷺ‬said:
َ َ َ َّ
)‫حمار‬
ٍ ‫حمارأو صورت ُه صورة‬
ٍ
َ ‫أس ُه ر‬
‫أس‬ ُ َّ ‫يحو َل‬
َ ‫ّٰللا ر‬ ِّ ً ً
ِ ‫اإلمام ر اكعا أو ساجدا أن‬
ِ
َ ‫أس ُه‬
‫قبل‬ َ ‫يرف ُع ر‬ ‫(أما يخش ی الذي‬Does
a person who raises his head bowing or prostrating before the imam not fear
that Allah will make his head like the head of a donkey, or his face like the face
of a donkey?(Agreed Upon). If the follower says this Takbir-e-tehrima (the takbir of
beginning prayers) before the imam, then his prayer will not be valid. In the same
way, if he knowingly does something before the Imam, then his prayer is void
(Fatawa Ibn Uthaimeen).
(2) Same time as imam (unlawful): Anas bin Maalik & Abu Huraira (‫)رض هللا عنهما‬ ‫ي‬
narrates that Prophet Muhammed (‫ )ﷺ‬said:
َ ‫ َوإ َذا َس َج َد َف ا‬،‫( َوإ َذا َر َك َع َف اار َك ُعوا َوْل َت ار َك ُعوا َح َّتی َي ار َك َع‬When the imam
)‫ َوْل ت اس ُج ُدوا َح َّتی َي اس ُج َد‬،‫اس ُج ُدوا‬ ِ ِ
bows, you bow, and do not bow until he bows, and when he prostrates, you
prostrate, and do not prostrate until he prostrates (Agreed Upon). If the follower
says Takbir-e-tehrima same time as of Imaan, then his prayer is not valid (Fatawa
Ibn Uthaimeen).
َ ‫َّ َ ُ َ ا َ ُ ا‬
(3) Obedience (compulsory): As mentioned in the hadith: )‫ام ِل ُيؤت َّم ِب ِه‬‫اإلم‬
ِ ‫ ( ِإنما ج ِعل‬The
Imam has been appointed so that he can be followed.

13 | P a g e
 (4) Delay in action (Unlawful without excuse): If it is delayed to such extent that
person meets the imaam in same rukn (state) then it is makrooh (not
recommended) but if the Imam has moved to the next rak'ah, then such delay
without excuse will invalidate the prayer (Fatawa Ibn Uthaimeen).

51. It is not permissible to pray any supererogatory or sunnah prayer when the
obligatory prayer are being offered. Abu Hurairah(‫ )رضي هللا عنه‬said:
ُ َ ُ ‫َّ َ ُ َ َ َ َ َ َّ ا َ ا‬
)‫وبة‬ َ ‫( (إ َذا ُأق‬When the obligatory prayers are performed, there is
‫يم ِت الصالة فال صالة ِإْل املكت‬ ِ ِ
no prayer other than the obligatory prayers). (Muslim).

52. If the congregation of Fajr has started, then one should join the congregation
instead of praying the Sunnah of Fajr. Abu Hurairah (‫ )رضي هللا عنه‬said:
َ ُّ ِّ َ ُ َ َ َ َ َ َ َّ ُ ُ ُ ِّ َ ُ ‫َ ُ ً ُ َ ِّ َ ا‬ َّ ُ ُ َ َ ‫ُ َ ا َ َ ُ ُّ ا‬
)‫الص اب َح أ ارَب ًعا؟‬ ‫ص ِلي‬ ِ ‫ ف َرأى َرسول‬، ‫أ ِقيمت صالة الصب ِح‬
‫ أت‬: ‫ فقال‬، ‫ّٰللا صلى هللا عليه وسلم رجال يص ِلي واملؤ ِذن ي ِقيم الصالة‬
When the Fajr prayer was observed, Prophet(‫ )ﷺ‬saw a man praying (Sunnah) during
the iqamah, so the Prophet (‫ )ﷺ‬forbade him and said: Are you praying four rak'ahs
ُّ ‫“ (إ َّْل َر اك َع َتي‬except Fajr
of the Fajr prayer? (Muslim). The narration which mentions )‫الص اب ِح‬ ِ ِ
Sunnah” is very weak. Imam Bahiqee Said: these extra words are baseless in which
two narrators Hajjaj bin Naseer & Wabad bin katheer are very weak (As-sunan ul
kubra:295/1)

53. The Sunnah of Fajr can be performed after the obligatory prayer. Qais ibn 'Amr
(‫ )رضي هللا عنه‬said:
ُ ‫َّ ا َ َ َ َ ا ُ َ ُ ا‬ َ َ ‫ َف َق‬، ‫الص ابح‬
‫ َما َهات ِان الركعت ِان يا قي‬:‫ال‬ ُّ ‫ص َالة‬ َ ‫ص ِّلي َر اك َع َتي اال َف اجر َب اع َد‬َ ‫ّٰللا صلى هللا عليه وسلم َو َ َأنا ُأ‬ َّ ُ ُ
‫س ؟ فقلت‬ ِ ِ ِ ِ ِ ِ ‫) َر ِآني َرسول‬
َّ ُ ُ َ َ َ َ َ َ ‫ص َّل اي ُت َر اك َع َتي اال َف اجر َف ُه َما َه َاتان َّ ا‬ َ ‫ إ ِّني َل ام َأ ُك ان‬،‫ّٰللا‬
َّ َ ُ َ
(‫ّٰللا صلى هللا عليه وسلم‬ ِ ‫الركعت ِان فسكت َرسول‬ ِ ِ ِ ِ ِ ِ ‫ يا َرسول‬:
The Messenger of Allah (‫ )ﷺ‬saw me praying the Sunnah after the Fajr prayer and
asked: O Qais, which are these two rak'ahs? I said: These are the Sunnah of the Fajr
that I could not pray before. The Prophet (‫ )ﷺ‬kept silent about it. (Abu Dawud, al-
Tirmidhi, Ibn Majah: Hasan). (Prophet(‫’)ﷺ‬s silence in this way is called “Hadith Taqriri”).
If the Fajr Sunnah cannot be performed before the obligatory prayers, then they can
be performed even after sunrise. Abu Huraira (‫ )رضي هللا عنه‬says Prophet
‫طل ُع ا‬
ُ ‫الشم‬ ُ َ َ ِّ ُ ‫ا‬ ‫ا‬ َ َ ُ ‫َ ا ا‬
Muhammed (‫ )ﷺ‬said: )‫س‬ ‫صلها بعد ما ت‬ِ ‫ فلي‬،‫( (من لم يص ِ ِّل ركعتي الفج ِر‬Tirmidhi:Saheeh)

Pillars, Obligations and Conditions of Prayer

54. There are (14) elements/duties(fard) of prayer (From Bukhari & Muslim):
ً َ َ
(1) Standing according to one's strength: ‫ص ِ ِّل قا ِئما‬- Pray standing up.

14 | P a g e
 َ َ َ َّ َ َ ُ َ
(2) First takbeer(takbir-tahreema): ‫الصال ِة فك ِِّب ار‬ ‫ ِإذا ق امت ِإلى‬- When you stand to begin your
prayer say Takbeer.
(3) Fatiha: ‫تاب‬ َ َ ‫الة ملَن َلم َي َ ا‬
َ َ
ِ ‫الك‬
ِ ‫قرأ ِبفا ِتح ِة‬ ِ ‫ ْل ص‬- He who does not recite the Surah Fatiha his
prayer is invalid.
‫َ ا‬ َ ُ
(4) Ruku': ‫ ث َّم اارك اع َح َّتی تط َم ِئ َّن َر ِاك ًعا‬- then bow down in contentment.
َ َ َ ُ
(5) Qawma(standing after ruku'): ‫ث َّم اارف اع َح َّتی ت اع ِد َل قا ِئ ًما‬- then stand up straight.
(6) Prostration by touching seven body parts: ‫اج ًدا‬ َ َّ َ ‫ُ َّ ا ُ ا َ َّ َ ا‬
ِ ‫ ثم اسجد حتی تطم ِئن س‬- then prostrate
in contentment.
‫َ ا‬ َ ُ
(7,8) Raising head from prostration & Sitting: ‫ث َّم اارف اع َح َّتی تط َم ِئ َّن َج ِال ًسا‬- then sit in
contentment.
َ َ ‫َّ َ َ ا‬
َ ‫أن ُي‬ ُ َ َّ ُ
(9,10) Final Tashahhud and Sitting for it: …‫فرض التش ُّهد‬ ‫ كنا نقو ُل ِفي الصالة قبل‬:‫ ابن مسعود‬-
Ibn Masood: we use to recite this dua before tashahhud became obligatory...
(Nisai:Saheeh)
َ َ َ َّ ُ َّ ُ ُ
(11) Reciting Durood on the Prophet (‫)ﷺ‬: …‫ وعلى ِآل ُم َح َّم ٍد‬،‫ص ِ ِّل على ُم َح َّم ٍد‬ ‫ اللهم‬:‫قولوا‬
َّ ُ َ
(12) Salaam on both sides: ‫ ت اح ِليل َها الت اس ِليم‬- The end of the prayer is salutation
‫َ ا‬
(13) Contentment in all actions: ‫ َح َّتی تط َم ِئ َّن‬- command to do all actions with
contentment
ِّ َ ُ ُ َ ُّ َ
(14) Performed in order of actions: ‫ص ِلي‬ ‫صلوا ك َما َر أيت ُمو ِني أ‬ - Pray the way you see me
praying

55. Obligations of prayer are (8): All Takbeers other than the first takbeer, saying ( ‫سمع‬
‫ )هللا ملن حمده‬and (‫)ربنا لك الحمد‬, Saying (‫ )سبحان ربي العظيم‬in ruku', saying (‫ )سبحان ربي اْلعلى‬in
prostrations, saying (‫ )رب اغفر لي‬between the two prostrations, first tashahhud and
sitting for it.
Note: Saying extra takbeers in Eid & Istisqa Prayers are from sunnah (Fatawa Ibn
Uthaimeen)

56. The (9) conditions of prayer are: (1) Islam. (2) Wisdom. (3) Discernment. (4)
Purification (ablution, ghusl, tayammum). (5) Purity of body, clothes and place. (6)
Covering the “satar”. (7) Entering the time of prayer. (8) Direction of Qibla. (9)
Intention.
Note: These are the conditions that must be met before the prayer.

The “Masnoon”(recommended) way to pray

15 | P a g e
 ِّ ُ ُ َ َ ُّ
َ ‫(صلوا ك َما َر أايت ُموني أ‬
َ Pray as you have seen me pray (Bukhari).
57. The Prophet (‫ )ﷺ‬said: )‫ص ِلي‬ ِ
The hadeeth emphasizes that the prayer should be in the manner of the Prophet
(‫)ﷺ‬, otherwise the prayer will not be accepted. It is narrated by Abu Huraira( ‫رضي‬
‫ )هللا عنه‬in Bukhari & Muslim once a man started praying against the Sunnah and
َ ‫ص ِّل َف ِّإن َك َل ام ُت‬
started to leave, he(‫ )ﷺ‬said: )‫ص ِّل‬ َ َ ‫ا ا‬
ِ ‫ ِ(ار ِجع ف‬Return and offer prayers you have
not offered prayers.

58. The prayer begins with the takbeer Al tahrimah (‫ )هللا اكبر‬which is a pillar of prayer,
without which prayer would not have begun. Nu'man ibn Bashir (‫ )رضي هللا عنه‬said
َ َ َ ‫َّ َ َ َ ا‬ َ َ ُ َ َ َ ُ ُ ‫ُ َ ِّ ا‬ ‫َ َ ُ ا ُ ہ‬
)‫است َو اینا ک َّب َر‬ ‫صف اوفنا ِاذا ق امنا ِالی الصال ِۃ ف ِاذا‬ ِ ‫ (کان َرسول‬When we used to
‫ّٰللا صلى هللا عليه وسلم یس ِوی‬
stand for prayers, the Messenger of Allah (‫ )ﷺ‬would straighten our rows and then
start the prayers by saying “Allahu Akbar” (Abu Dawud).
َّ ُ ُ َ َ
Similarly, Umm Al-Mu'mineen Ayesha (‫ )رضي هللا عنها‬said: ‫ّٰللا صلى هللا عليه‬ ِ ‫(كان َرسول‬
‫َ ا َ ا ُ َّ َ َّ ا‬
)‫الصالة ِبالتك ِب ِير‬ ‫ وسلم يستف ِتح‬The Messenger of Allah (‫ )ﷺ‬used to start the prayer with
takbeer (Allaah is Great). (Muslim). These hadeeths indicate that the Messenger of
Allah (‫ )ﷺ‬used to say only (‫ )هللا اكبر‬when he started the prayer, and he did not say
the intention of the prayer with his tongue.

59. It is Sunnah to raise the hands to the level of the shoulders or ears while reciting
Takbir-i-Tahrimah. Abdullah bin Umar (‫ )رضي هللا عنه‬said: “I saw the Messenger of
Allah (‫ )ﷺ‬standing up for prayer, raising both his hands up to his shoulders”. (Agreed
upon).

60. Rafa-alyadain (raising of hands) along with, or before, or after saying of takbeer,
are all masnoon methods as mentioned in saheeh Bukhari narrated by Ibn Umar and
Maalik bin Huwairith (‫)رض هللا عنهما‬.
‫ي‬ When raising the hand, the palms should be
towards the qiblah, as is narrated from 'Abdullah ibn' Umar ((‫ )رضي هللا عنه‬They raise
their hands in such a way that their fingers are straight and their palms are facing
the Qibla (Tabqaat Ibn Saad/Zaad al Maad).

61. There are three proven conditions of folding hands while doing the qiyam (standing)
in prayers:
(1) Right hand on left arm (Narrated by Sahal bin Saad in saheeh Bukhari)
(2) Right hand on the wrist of the left hand (Narrated by Wail bin Hajar in saheeh Muslim).
(3) Right hand on the palm of the left hand (Narrated by Wail bin Hajar in saheeh Nisai).

16 | P a g e
 There are two major wisdoms for folding one's hands in prayer: following the
Sunnah of the Prophet (‫ )ﷺ‬and humbling oneself before Allah.

62. Where should the hands be placed while standing in prayers? Regarding this
although there are remarks (Qalam) in narrations, but saheeh hadith is of Sayyidna
Wa'il ibn Hajar, he said:
)‫ص ادره‬ َ ‫ّٰللا َع َل ايه َو َس َّل َم َف َو‬
َ ‫ض َع َيده اال ُي ام َنی َع َلى َيده اال ُي اس َرى َع َلى‬ َّ ‫ص َّلى‬ َّ ‫(ص َّل ايت َم َع َ ُسول‬
َ ‫ّٰللا‬ َ (I prayed with the
ِ ‫ر‬
Messenger of Allah (‫ )ﷺ‬and (saw that) he placed his right hand on his left hand on
his chest (Saheeh Ibn Khazeema). It is established proof to place the right hand on the
left hand in prayer, but where should the hand be placed? All the narrations on this
subject are weak, and the weakest narrations are about tying under the navel. Ibn
al-Hamam al-Hanafi said: The scholars are of the opinion that the hadeeth of tying
the hands below the navel is weak. (Hashiyat al-Sindi on Ibn Majah 2/210), (Sharh Muslim
(2/138). While leaving one's hands open while standing is against the Sunnah.

63. Reciting “Sana” (opening of prayers) after that is Sunnah: There are 8 eight types of
supplications for “Sana” that are proven in authentic hadiths. All should be read
alternatively so that the Sunnah of the Prophet is followed.

64. After Sana, it is necessary to recite Surah Fatiha to Imaam, Muqtadi, and
Munfarid(individuals) which is the pillar of prayers. It is narrated by Sayyidina Abu
Huraira (‫ )رضي هللا عنه‬that Prophet Muhammed(‫ )ﷺ‬said:
َ َ ً َ َ ٌ َ َ َ ‫َ ا َ ہ َ َ ً َ ا َ ا َ ا ا َ ُ ِّ ا ُ ا‬
)‫اج ثال ثا غ اي ُر ت َم ٍام‬ ‫(من صلی صالۃ لم یقرأ ِفیہا ِبا ِم القر ِآن ف ِہی ِخد‬Whoever does not recite Surah Al-
Fatihah in the prayer, his prayer is defective. He(‫ )ﷺ‬said this three times then said
the prayer is incomplete. )‫ک‬َ ‫ ا اق َراأ ب َہا ف ای َن افس‬:‫ال‬
َ َ َ َ ِ ‫ ِا َّنا َن ُک او ُن َو َر َاء ا‬:‫ ( َف ِق ای َل ِ َْلب ای ُھ َرای َر َۃ‬It was asked
ِ ِ ِ ِ ‫ فق‬،‫اْلم ِام‬ ِ
to Sayyidina Abu Huraira (‫)رضي هللا عنه‬: “we are praying behind Imaan?” He ( ‫رضي هللا‬
‫ )عنه‬said in this situation recite in your heart (Muslim).
Maulana Abdul Haiy Hanafi writes in his book (Umm al-kalaam) there is no authentic
hadith which confirms the prohibition of not reciting Surah Fatiha behind Imaam
and whatever is narrated in this regard it is not correct. It is true that in “Sirri”(silent)
or “Jahri”(loud) prayers, the follower should recite Surah Al-Fatihah behind the
Imam. This was the stand of Sahaba, Tabayeen and majority of scholars.

65. If the Imam recites Surah Al-Fatihah, then all the followers, including the Imam,
should say Ameen at the same time. Saying Ameen aloud is the cause of forgiveness

17 | P a g e
 of past sins. It is masnun to say Ameen silently in silent recitation and loud in loud
recitation. Abu Hurairah (‫ )رضي هللا عنه‬said: The Messenger of Allah (‫ )ﷺ‬said:
‫َا‬ ََ َ ُ َ َ‫َ َا ُ َا َ ا‬ َّ َ ُ َ َ ُ َ ‫َ َ َّ َ ا‬
)‫ام فا ِِّمن اوا ف ِان ٗہ َم ان َو اف َق تا ِم این ُہ تأ ِم اين املال ِئک ِة غ ِف َرل ٗہ َما تق َّد َم ِم ان ذن ِبہ‬‫اْلم‬
ِ ‫ ِ(اذا امن‬When the Imam says
Ameen, you should also say Ameen. Whoever's Ameen's voice matches with the
Ameen of the angel’s; his past minor sins are forgiven (Agreed upon).

66. It is Sunnah to recite another surah in the first two rak'ahs after Fatiha, the best is
that one’s recitation is in masnoon quantity. Anas bin Maalik (‫ )رضي هللا عنه‬narrated:
ِّ ‫ َوْل َأ َت َّم ِم َن‬،‫ص َال ًة‬
(‫النبي ﷺ‬
َّ َ َ ُّ َ َ َ َ ُ ‫َ َّ ا‬
َ ‫ف‬ ‫ )ما صليت وراء إم ٍام قط أخ‬I did not offer a complete and light prayer
ِ
behind any imam besides the Messenger of Allah(‫( )ﷺ‬Bukhari).

‫َہُ َا‬
67. After that one should bow while saying (‫)ّٰللا اک َب ُر‬. It is narrated in saheeh Muslim by
Sayyidina Abu Huraira (‫ )رضي هللا عنه‬that the Prophet (‫ )ﷺ‬used to say Takbeer
‫َہُ َا‬
(‫)ّٰللا اک َب ُر‬ every time he sat or stood up in prayer.

68. Like takbeer-e-tahrimah, it is Sunnah to raise hands while bowing, getting up from
bowing and standing after the first tashahhud: Nafi' (ُ‫ ) َر ِح َمهُ ٱ ٰ َّلل‬narrated that when
‫َہُ َا‬
Abdullah ibn Umar (‫ )رضي هللا عنهما‬started praying he would say (‫)ّٰللا اک َب ُر‬ and He would
raise both his hands when he bowed and when getting up from bowing
َ ُ َّ َ َ
(‫ّٰللا ِمل ان َح ِم َد ُه‬ ‫ )س ِمع‬then he would raise both his hands and when he got up after two
rak'ahs in three or four rak'ah prayers He would raise both his hands and say that
the Prophet (‫ )ﷺ‬used to do like this. (Bukhari).
Imam al-Bukhari (ُ‫ ) َر ِح َمهُ ٱ ٰ َّلل‬said:)‫(لم يثبت عن احد من أصحاب النبي صلى هللا عليه وسلم انه لم يرفع يديه‬
It has not been proven that any of the Companions of the Prophet (‫ )ﷺ‬did not raise
their hands in prayer. Furthermore, they have declared that hadeeth to be
da'eef(weak), which mentions the lifting of the hands only at the beginning of the
prayer, and not after it.

69. One should bow with complete satisfaction. He who does not do so is a thief of
prayer. Abu Qatada (‫ )رضي هللا عنه‬said: The Messenger of Allah (‫ )ﷺ‬said:
َ َ َ ََ ‫َ َ ا َ َ ا ُ ا‬ ‫َ ُا َ ُ ا َ ہ‬ َ َ ‫َ َ ً َّ َ ا ُ ا‬ َّ ُ َ ‫َ ا‬
‫ال (ْل‬‫صال ِت ٖہ ؟ ق‬ ِ ‫اس س ِرقة ال ِذ ای یس ِرق ِمن صال ِت ٖہ)) قالوا یا َرسول‬
‫ّٰللا صلى هللا عليه وسلم و کیف یس ِرق ِمن‬ ِ ‫(( اسواء الن‬
َ ُ
)) ‫ُی ِت ُّم ُرک او َع َہا َوْل ُس ُج او َد َھا‬
The worst thief is the thief of prayer. The people asked How is that O Messenger of
Allah (‫ )ﷺ‬that a person steal from prayer? He said: “The thief of prayer is the one
who does not complete bowing and prostration” (Ahmad: Sahih).

18 | P a g e
70. It is masnun to recite these supplications in ruku'. Hudhayfah (‫ )رضي هللا عنه‬said: I
‫ا‬ َ
heard the Messenger of Allaah (‫ )ﷺ‬say three times in ruku' (‫‘ ) ُس اب َحان َرِِّب َي ال َع ِظ ِيم‬Subhaan
Rabbi al-Azeem’ (Ibn Majah: Saheeh).

71. It is forbidden to recite the Qur'an in bowing and prostration. Abdullah bin Abbas
(‫ )رضي هللا عنه‬said: The Messenger of Allah (‫ )ﷺ‬said: )‫اج ًدا‬ َ ‫َ َ ِّ ا ُ ا ُ َ ا َ ا َ َ ا ُ ا َ َ َ ً َ ا‬
ِ ‫(اْل ِا ِنی ن ِہیت ان اقرا القران ر ِاکعا او س‬
"I am forbidden to recite the Qur'an in bowing and prostration" (Muslim).

72. Standing up from bowing(ruku’) should raise hands (doing Rafa-alyadain) and say
َ ُ‫َ َ ہ‬ ‫َ َّ َ َ َ ا‬
)‫ّٰللا ِمل ان َح ِم َدہ‬ ‫ (س ِمع‬and the followers (muqtadi) can say )‫ک ال َح ام ُد‬ ‫ (ربنا ل‬as informed by
َ ُ َ َ ُ
Prophet Muhammed (‫)ﷺ‬: )‫الحمد‬ ُ ‫ َّربنا لك‬:‫ فقولوا‬،‫هللا ِملن َح ِم َده‬ ‫ س ِمع‬:‫ )إذا قال اإلمام‬when Imaam
َ ُ‫َ َ ہ‬ ‫َ َّ َ َ َ ا‬
says )‫ّٰللا ِمل ان َح ِم َدہ‬ ‫ (س ِمع‬then you say )‫ک ال َح ام ُد‬ ‫ (ربنا ل‬. As per the view of Imaam Shaafi &
َ ُ‫َ َ ہ‬
Ibn Hazm, followers (muqtadi) should also say )‫ّٰللا ِمل ان َح ِم َدہ‬ ‫ (س ِمع‬.

73. It is necessary to stand with satisfaction after bowing. Thabit al-Banani says: “Anas
(‫ )رضي هللا عنه‬had recited the prayer of the Messenger of Allah (‫ )ﷺ‬in front of us, he
would stand up after bowing and stay in the position of qawma for so long that we
would think that perhaps Anas (‫ )رضي هللا عنه‬had forgotten to prostrate” (Bukhari).

74. The supplication of Qawma (when standing up after Ruku): Rifaa 'ibn Rafi' (ُ‫) َر ِح َمهُ ٱ ٰ َّلل‬
said: We were praying behind the Noble Prophet (‫)ﷺ‬. When he raised his head from
َ ُ‫َ َ ہ‬
bowing, he said: )‫ّٰللا ِمل ان َح ِم َد ٗہ‬ ‫( س ِمع‬: Whoever praises Allah, Allah hears. One of the
ً َ َ ‫َ َّ َ َ َ َ ا‬
followers said: )‫ک ال َح ام ُد َح ام ًدا ک ِث اي ًرا ط ِِّی ًبا ُّم َب َارکا ِف ای ِہ‬ ‫(ربنا ول‬: (Our Lord! Praise be to You, many
such praises, which are free from polytheism and blessed). When the Holy Prophet
(‫ )ﷺ‬finished praying, he asked Who was the one who uttered these words? ”The
man said,“ I was. ”The Prophet (‫ )ﷺ‬said:“ I saw more than thirty angels taking the
lead in writing the reward for these words.” (Bukhari).

75. Then prostrate without raising your hand and saying (Allahu Akbar). It is permissible
to place either the hand first or knee on the ground in order to prostrate, both of
which are agreed upon by the scholars, and both ways are mentioned in the
hadeeths. Ibn Taymiyyah (ُ‫ ) َر ِح َمهُ ٱ ٰ َّلل‬said: “If the worshiper wishes, he should place
the knees before the hands, and if he wishes, he should place the hands before the

19 | P a g e
 knees.” The scholars agree that the prayers are valid in both ways (Majmu’ Al-Fatwa
22/449).

76. Prostration should be done on seven limbs: Abdullah bin Abbas (‫ )رضي هللا عنه‬said:
The Prophet (‫ )ﷺ‬said:
َ َ‫ا‬ ‫َ ا َ َ ا َ ُّ ا َ َ ا َ َ ا‬ ‫ٰ َا‬ َ َ ‫َ ُ َ ا‬ ٰ َ ‫ُ ُ َا‬
‫ َو ْل‬،‫اف الق َد َم اي ِن‬
ِ ‫ واط َر‬،‫الرکبتي ِن‬ ‫ و‬،‫ والیدی ِن‬،- ‫ َو اش َار ِب َی ِد ٖہ ِالی ان ِف ٖہ‬- ‫ َعلی ال ِج اب َہ ِة‬:‫(ا ِم ارت ان ا اس ُج َد َعلی َس اب َع ِة ا اعظ ٍم‬
َّ َ ‫َن اکف َت ال ِّث َی‬
)‫اب َوالش َع َر‬ ِ ِ
I have been commanded to prostrate on seven limbs. On the forehead - saying this,
the Holy Prophet (‫ )ﷺ‬pointed to the nose with his hand - both hands, both knees
and toes. Also, the Prophet (‫ )ﷺ‬said: I have been commanded not to summarize my
clothes and hair in prayer” (Bukhari).
None of these limbs should be lifted off the ground in prostration.

77. The correct method of prostration: The prostration should be done with complete
satisfaction. In prostration, the arms should not be laid on the ground. Anas ( ‫رضي‬
‫ )هللا عنه‬said: The Messenger of Allah (‫ )ﷺ‬said:
‫َ ا َا‬ ‫ُّ ُ ا َ َ َ ا ا َ َ ُ ُ ا َ َ ا‬ ُ َ
‫ و ْل یب ِسط احدکم ِذر‬،‫" ِ(ا اعت ِدل اوا ِفی السجو ِد‬Prostrate with contentment, and let
))‫اع ای ِہ ِان ِب َساط الکل ِب‬
none of you spread your arms like a dog in prostration" (Agreed upon).

78. It is masnun to recite these supplications in prostrations: Hudhayfah (‫)رضي هللا عنه‬
said: I heard the Messenger of Allaah (‫ )ﷺ‬say three times in prostration
َ َ‫ا‬ َ
(‫)س اب َحان َرِِّب َي األ اعلى‬
ُ (Ibn Majah: Saheeh). It is masnun to recite the supplications mentioned

in ruku' in sajdah as well.

79. Then get up from prostration without raising your hand and saying (‫ )هللا اكبر‬and raise
your right foot and sit on your left foot with satisfaction. Umm al-muminin Ayesha
)‫منی‬ ُ ‫ وينص ُب ر اج َله‬،‫اليسرى‬
‫الي‬ ُ ‫ش اج َله‬
‫يفر ُ ِر‬
(‫)رض هللا عنها‬
‫ي‬ says: ِ ِ ِ ‫ (كان‬The Prophet (‫ )ﷺ‬would raise
his right foot and lay down his left foot (Bukhari). Between the two prostrations
(qa’adah), one can sit on his feet as informed by ibn Abbas(‫)رض هللا عنهما‬: ‫ي‬
َّ َّ ‫ُل‬ ُ ُ َّ َ َ َ َّ
)‫ إنه ِمن السن ِة‬: ‫ ويقو‬،‫أطراف أصاب ِعه‬
ِ ‫جدة األولى يقعد على‬
ِ ‫ ( أنه كان إذا رفع رأسه ِمن الس‬He(‫)رض هللا عنهما‬
‫ي‬
would first raise his head from prostration and then sit on his toes and use to say it
is sunnah (Muslim). Bara’ (‫ )رضي هللا عنه‬said: (The bowing of the Holy Prophet (‫)ﷺ‬, the
prostration, the qawma, the middle qaadah of both prostrations were almost equal)
(Bukhari).

20 | P a g e
80. Place both hands on the thighs near the knees, In Sahih Muslim, Abdullah bin Umar
and Abdullah bin Al-Zubayr (‫)رض هللا عنهما‬ ‫ي‬ describe the method of Prophet(‫)ﷺ‬
prayer:
َ ‫وأشار‬
‫بإصب ِعه‬ َ ُ ‫اليسرى على َفخذه‬
‫اليسرى‬ َ ُ
ُ ‫ َوي َده‬،‫منی‬ َ َ ُ َ ََ
‫اليمنی على ف ِخ ِذه الي‬ ‫الة وضع يده‬ َّ َ َ
ِ ِ ِ ‫(كان إذا جلس في الص‬
َ ُ ‫كفه‬َّ َ ُ َ
َ ‫وض َع‬
)‫اليسرى ُركبته‬ ‫الو اسطى ُوي ِلقم‬ َ ‫إبهامه على‬
‫إصب ِعه‬ ‫ و‬،‫ابة‬ َّ
ِ ‫السب‬
When Prophet(‫ )ﷺ‬use to sit in prayer, he(‫ )ﷺ‬would place his right hand on the right
thigh, and the left hand on the left thigh, and pointing with the index finger, and
place his thumb on the middle finger, and hold the knee with the left hand (Muslim).
Wa'il ibn Hajar (‫ )رضي هللا عنه‬said: I made a commitment that I will watch Prophet
(‫ )ﷺ‬while praying, then he describes the method of his(‫ )ﷺ‬prayer and says: “then
he(‫ )ﷺ‬prostrated and sat on his left foot, and placed his left hand on his left thigh”
(Saheeh Abu Dawood,Nisai).

81. The du'aa' of qa'dah between the prostrations: Abdullah ibn' Abbaas (‫)رض هللا عنهما‬
‫ي‬
said: The Prophet (‫ )ﷺ‬used to recite this supplication between the two prostrations:
‫ُ ا‬ ‫َ ہ ُ َّ ا‬
)‫ َو اارزق ِن ای‬،‫ َو ااھ ِد ِن ای‬،‫اج ُب ارِن ای‬
‫ َو ا‬،‫ َو اار َح امن ای‬،‫اغف ارل ای‬
ِ ِ ِ ‫" (اللہم‬Oh Allah!" Forgive me, have mercy on me,
make up for my loss, give me guidance and sustenance”. (Abu Dawud, Tirmidhi). Huzaifa
(‫ )رضي هللا عنه‬says “The Prophet(‫ )ﷺ‬used to recite this dua between the two
‫ا‬ ‫ا‬
prostrations”: )‫ َر ِ ِّب اغ ِف ار ِلي‬،‫( َ(ر ِ ِّب اغ ِف ار ِلي‬Nisai Saheeh).
Explanation: Sitting between the two prostrations is called "qa'dah".

82. After that, saying (‫)هللا اكبر‬, do the second prostration like the first prostration, its
method and its supplications will be like the first prostration.

83. Then, saying (‫)هللا اكبر‬, get up from prostration and stand for the second rak'ah but
sitting for while before standing is Sunnah called as (‫“ )جلسه استراحت‬Jalsa-Istrahat”. It
is narrated on the authority of Malik ibn Hawarith
َ َ َ ‫ا ا َ َ َ ا َاَ ا َ ہ َ ا‬ َ َ َ َ ِّ َ ُ َّ َ ٗ َّ َ
)‫اع ًدا‬
ِ ‫ ف ِاذا کان ِف ای ِوت ٍر ِمن صال ِت ٖہ لم ینہض حتی یست ِوی ق‬،‫ (انہ َرای الن ِب َّی صلى هللا عليه وسلم یص ِل ای‬That he saw
the Noble Prophet (‫ )ﷺ‬praying. When the Prophet (‫ )ﷺ‬was in the odd rak'ahs of
prayer - ie, in the first and third rak'ahs - he would sit upright for a while after the
second sajdah and then stand up” (Bukhari).

84. The method of sitting in first tashahhud is to keep the right foot upright and sit on
the left foot. While in the second or last tashahhud it is Sunnah to keep right foot

21 | P a g e
 upright and take the left foot out from under the right shin and sit on the hip, it is
called “Tawaruk”.
Abu Hameed Saadi (‫ )رضي هللا عنه‬was sitting in the assembly of the Companions. He
said: I remember the method of prayer of the Prophet (‫ )ﷺ‬the most. Then he
explained the method of prayer of the Prophet (‫ )ﷺ‬and said:
َ ‫الر اک َعة ااْلخ َرۃ َق َّد َم ر اج َل ُہ اال ُی اس ٰری َو َن‬
‫ص َب‬ َ َ َ َ َ ٰ ‫س فی َّ ا َ َ ا َ َ َ َ ٰ ا ا ُ ا َ َ َ ُ ا ُ ا‬ َ ََ َ
ِ ِ ِ ِ َّ ‫ و ِاذا جلس ِفی‬،‫الرکعتي ِن جلس علی ِرج ِل ِہ الیس ٰری و نصب الیمنی‬ ِ ‫ِ(اذا جل‬
‫ٰ ا‬ َ ‫اُا‬
)‫ َوق َع َد َعلی َمق َع َد ِت ٖہ‬،‫اْلخ ٰری‬
After the second rak'ah, the Prophet (‫ )ﷺ‬used to keep upright his right foot in the
first tashahhud and sit on the left, while in the last rak'ah, he would take his left
foot out from under the right shin and sit on the hip (Bukhari). Apart from this, other
ways of sitting are also proved by authentic ahaadith.

85. The du'aa' first of tashahhud: Abdullah ibn Mas'ud (‫ )رضي هللا عنه‬said: The Messenger
of Allaah (‫ )ﷺ‬turned to us and said: “When you sit in prayer (tashahhud), say:
‫النب ُّی َو َر اح َم ُة ہ َ َ َ ُ ٗ َ َّ َ ُ َ َ ا َ َ َ ٰ َ ہ‬ َّ َ ُّ َ َ ‫َ َّ َّ ُ ہ َ َّ َ َ ُ َ َّ ِّ َ ُ َ َّ َ ُ َ َ ا‬
ِ ‫ السالم علینا و علی ِعب ِاد‬، ‫ّٰللا و ب َرکاتہ‬
‫ّٰللا‬ ِ ِ ‫ السالم علیک ايہا‬،‫ّلِل والصلوات والط ِیبات‬ ِ ِ ‫(الت ِحیات‬
ُ َ ‫ہ ا َ َ ا َ ُ َ ا َ ٰ َ َّ ہ ُ َ ا‬
)‫ّٰللا َواش َھ ُد ا َّن ُم َح َّم ًدا َع اب ُد ٗہ َو َر ُس اول ٗہ‬ ‫ اشھد ان ْل ِالہ ِاْل‬،...‫الص ِل ِحين‬
“All verbal, physical and financial worship is for Allah Almighty. Prophet Muhammad
(‫ )ﷺ‬is the servant and Messenger of Allah, May Allah's peace and blessings be upon
him. Peace be upon us and upon the righteous servants of Allah. And then say: I
bear witness that there is no true god but Allah, and I bear witness that Muhammad
َ ََ َ‫ا‬ َ َ ُ
is His slave and messenger”. )‫ (ث َّم َیتخ َّي ُر ِم َن امل اسال ِة َما ش َآء‬Then let a person pray to Allah
for himself (Muslim).

86. It is masnun to raise the index finger in tashahhud. Also, in tashahhud, the right
hand should be placed on the right knee and the left hand on the left knee. Abdullah
bin Zubair (‫ )رضي هللا عنه‬said:
َ ٰ ‫ا‬ ‫ا‬ َ ٰ ‫ا‬ َ َ َ ‫َ َ ُ ا ُ ہ‬
‫ َو َی َد ُہ ال ُی اس ٰری َعلی ف ِخ ِذ ِہ‬،‫ّٰللا صلى هللا عليه وسلم ِاذا ق َع َد َی اد ُع او َوض َع َی َد ُہ ال ُی ام ٰنی َعلی ف ِخ ِذ ِہ ال ُی ام ٰنی‬ ِ ‫(کان َرسول‬
ٰ ‫ا‬
)‫ص ِب ِع ِہ ال ُو اسطی‬ ‫ض َع ِا اب َہ َام ٗہ َع ٰلی ِا ا‬
َ َ َ َ َّ َّ ‫ َو َا َش َارب ِا ا‬،‫اال ُی اس ٰری‬
‫ و و‬،‫ص َب ِع ِہ السباب ِة‬ ِ
When the Messenger of Allaah (‫ )ﷺ‬used to sit in al-Tahyaat, he would place his right
hand on his right knee and his left hand on his left knee, and place his thumb on his
middle finger and make a circle and raise his index finger (Muslim).

87. After the first tashahhud, one should stand up for the third rak'ah and say (‫)هللا اكبر‬
and raise one's hands (Rafa-alyadain), as stated in the hadiths of Ibn 'Umar and Abu
Hameed (‫)رض هللا عنهما‬
‫ي‬ regarding the prayer of Prophet(‫)ﷺ‬:

22 | P a g e
 ‫ا‬ َ َ َّ
َّ ‫ورفع َيد ايه‬
)‫يحاذي بهما َمن ِك َب اي ِه‬
َ ‫حتی‬ ‫كعتين كبر‬ َّ
ِ ‫(ثم إذا قام ِمن الر‬Then when he(‫ )ﷺ‬stood up after two
rak'ats, he would say takbeer and raise his hands equal to his shoulders (Bukhari, Abu
Dawood).

88. One should only recite al-Fatihah in the third and fourth rak'ahs, but it is permissible
to recite more than that, as stated in the hadeeth of Abu Sa'eed al-Khudri( ‫رضي هللا‬
‫ُا‬
‫ )عنه‬about the nature of the Zuhr prayer of the Messenger of Allaah (‫ )ﷺ‬: ‫( َوفي األخ َرَي اي ِن‬
ً َ ‫َاَ َ ا َ ا‬
)‫س َعشرة َآية‬‫ قدرخم‬and in the last two rak'ahs of Zuhr, he would recite 15 ayaah (Muslim).

89. In the second tashahhud, it is necessary to recite Durood on the Prophet (‫ )ﷺ‬after
Al-Tahyaat. Fadhalah ibn Ubaid (‫ )رضي هللا عنه‬said: The Messenger of Allah (‫ )ﷺ‬heard
a man praying without Durood in prayer. He said:
ُ َّ َ َ ُ َّ ُ ‫َ َّ َ ٰ َ ُ َّ َ َ ُ َ َ َ َ ٗ َ ا َ ا َ َ ہ َ َ ُ ُ ا َ ا َ ا َ ا َ ا ا ہ َ َّ َ َ َ ا‬
‫ ث َّم ِل َی اد ُع‬،‫ص ِ ِّل َعلی الن ِب ِ ِّی‬‫ ثم ِلی‬،‫ّٰللا والثن ِاء علی ِہ‬
ِ ‫ ِاذا صلی احدکم فلیبدأ ِبتح ِمی ِد‬:‫ ثم دعاہ فقال لہ او ِلغي ِر ٖہ‬،‫(عجل ھذا‬
َ
)‫َب اع ُد َما ش َآء‬
He hurried, Then the Prophet (‫ )ﷺ‬called him and said to him or to another person:
When a person prays, he should start with the praise of Allah, then send blessings
on the Prophet, then ask for whatever he wants” (Tirmidhi: Sahih).

90. The masnoon method of Durood: The Holy Prophet (‫ )ﷺ‬instructed us to recite the
following Durood in prayer. It is narrated on the authority of 'Abd al-Rahman ibn Abi
Laila (‫ )رضي هللا عنه‬that we asked: O Messenger of Allah (‫ !)ﷺ‬How can we send
blessings on you and the Ahl al-Bayt? The Prophet (‫ )ﷺ‬said: Say:
ٰ ‫َ ہ‬ َ ‫ص َّل ای َت َع ٰلی ا اب َراھ ای َم َو َع ٰلی ٰال ا اب َراھ ای َم ا َّن‬
َ ‫ص ِّل َع ٰلی ُم َح َّمد َو َع ٰلی آل ُم َح َّمد َک َما‬ َ َّ ُ ‫َ ہ‬
‫ الل ُھ َّم َب ِار اک َعلی‬، ‫ک َح ِم ای ٌد َم ِج ای ٌد‬ ِ ِ ِ ِ ِ ِ ٍ ِ ٍ ِ ‫(اللھم‬
)‫ک َح ِم ای ٌد َم ِج ای ٌد‬َ ‫ُم َح َّمد َو َع ٰلی آل ُم َح َّمد َک َما َب َار اک َت َع ٰلی ا اب َراھ ای َم َو َع ٰلی آل ا اب َراھ ای َم ا َّن‬
ِ ِ ِ ِ ِ ِ ٍ ِ ٍ
O Allah! Send blessings on Muhammad and the family of Muhammad as you sent
blessings on Ibraham and the family of Ibrahim. Praise be to You. O Allah! Bless
Muhammad and the family of Muhammad as you blessed Ibraham and the family
of Ibraham. Praise and greatness are for you (Bukhari).
Explanation: The meaning of sending blessings on the Prophet (‫ )ﷺ‬by Allah is that
َ َ َُ
Allah praises him(‫ )ﷺ‬amongst the “‫( َمل األ اعلى‬His close angels).

91. After Durood, one can recite as many dua’s one wishes. Apart from the masnun
du'aa's, it is also permissible to say the du'aa's with the correct words, as informed
by Prophet(‫)ﷺ‬: )‫شاء‬ َ ‫ ( ُث َّم َلي َت َخ َّي ار م َن املَ اس َأ َلة ما‬after that he can ask (‫ )دعاء‬whatever he wants
ِ ِ
(Muslim).

23 | P a g e
 Here are some of the dua's:
92. Abdullah ibn Abbas (‫ )رضي هللا عنه‬said: The Messenger of Allah (‫ )ﷺ‬used to teach
them these supplications as if he were teaching a surah of the Qur'aan.
ُ َ ُ ُ ََ ‫ا َا‬
َّ ‫وذ ب َك م ان ف ات َنة ااملَسيح‬ َ َ ‫َ َ َّ َ َ َ ُ ُ َ ا‬ َ َ ‫َّ ُ َّ ِّ َ ُ ُ َ ا‬
‫ َوأ ُعوذ ِب َك ِم ان‬،‫الد َّج ِال‬ ِ ِ ِ ِ ِ ِ ‫ع‬ ‫أ‬‫و‬ ، ‫ر‬
ِ ‫ب‬ ‫ق‬‫ال‬ ‫اب‬
ِ ‫ وأعوذ ِبك ِمن ع‬، ‫اب جهنم‬
‫ذ‬ ِ ‫((اللهم ِإ ِني اعوذ ِبك ِمن عذ‬
َ‫ا َ اَ ا َ َ ا‬
ِ ‫ِفتن ِة اْلحيا وامل َم‬
))‫ات‬
“I seek refuge in You, O Allah, from the torment of Hell, and from the torment of
the grave, and from the temptation of the Antichrist, and from the temptation of
life and death (Muslim), the narration of Ayesha (‫ )رضي هللا عنهما‬is as follows:
‫اَ َ اَ ا‬ َ ‫ َ(ا ہلل ُہ َّم ا ِّن ای َا ُع او ُذ ب‬I seek refuge from sins and debt (Agreed upon).
)‫ک ِم َن املاث ِم َواملغ َر ِم‬ ِ ِِ
→ It is narrated on the authority of Abu Bakr Siddiq (‫)رض هللا عنه‬
‫ي‬ that he asked the
Messenger of Allah (‫ )ﷺ‬to teach me a prayer that I should recite in my prayers. The
Prophet (‫ )ﷺ‬said: say,
ُ َ ‫َ ہ ُ َّ ِّ ا َ َ ا ُ َ ا ا ُ ا ً َ ا ً َ َ َ ا ُ ُّ ُ ا َ َّ َ ا َ َ ا ا ا َ ا َ ً ا ا َ َ ا َ ا ا َّ َ َ ا ا‬
‫ک ان َت الغف او ُر‬ ‫ فاغ ِفر ِلی مغ ِفرۃ ِمن ِعن ِدک وارحم ِنی ِان‬،‫ وْل یغ ِفر الذنوب ِاْل انت‬، ‫( اللہم ِا ِنی ظلمت نف ِس ی ظلما ک ِثيرا‬
)‫الر ِح ای ُم‬
َّ
O Allah! I have wronged myself a lot, and there is no one to forgive sins except You.
Forgive me all my sins with Your mercy, have mercy on me, surely You are the
Forgiver, the Most Merciful”. (Agreed Upon).
→Mu'adh ibn Jabal (‫ )رضي هللا عنه‬said: The Messenger of Allah (‫ )ﷺ‬took my hand
and said: “O Mu'adh! I love you. ”I replied:“ O Messenger of Allah (‫ !)ﷺ‬I love you
too. ”The Prophet (‫ )ﷺ‬said:“ Well then, do not forget to say these words after every
َ َ ‫َ ِّ ٰ ا َ ُ ا‬
(obligatory) prayer. )‫“ ( َر ِ ِّب ا ِع ِن ای َعلی ِذک ِرک َو شک ِرک َو ُح اس ِن ِع َب َاد ِتک‬O my Lord! Give me the
strength to do your remembrance, thanksgiving and your best worship “. (Ahmad,
Abu Dawud, Nisa'i Sahih).
93. At the end of the prayer, it is obligatory to say salaam)‫ (السالم عليكم ورحمة هللا‬by turning

face from right and to left. Ali ibn Abi Talib (‫ )رضي هللا عنه‬narrated from the Prophet
َّ َ ُ َ َّ َ َ َّ َ َ َّ ُ ‫(م اف َت‬
(‫ )ﷺ‬that he said:)‫ َو ت اح ِل ایل َہا الت اس ِل ای ُم‬،‫ َو ت اح ِرای ُم َہا الت ِک اب ِي ُر‬،‫الصال ِۃ الط ُہ او ُر‬ ‫اح‬ ِ
“Purification(cleanliness) is the key to prayer, the beginning of prayer is takbeer and
the end is salaam” (Ahmad, Abu Dawud, Tirmidhi, Ibn Majah: Sahih). It is in the saheeh hadith
of Abu Dawud that it can be said )‫(السالم عليكم ورحمة هللا وبركاته‬

94. After saying salaam, the Imam should turn to the right or to the left and sit facing
the people. Samurah ibn Jundab (‫ )رضي هللا عنه‬said:
َ َ ‫َ َہ َ ًَ َ ا‬ َّ َ َ
)‫صالۃ اق َب َل َعل اینا ِب َو اج ِہہ‬ ‫ (کان الن ِب ُّی صلى هللا عليه وسلم ِاذا صلی‬That when the Holy Prophet (‫)ﷺ‬
prayed, he would turn his blessed face towards us ” (Bukhari).

24 | P a g e
95. It is not proven by the Sunnah to raise one's hand in supplication after the
salutation. The saying of Prophet (‫ )ﷺ‬that supplication is accepted at the end of
prayers (Saheeh Tirmizi) means before the salaam and not after it, because all the
supplications of the Messenger of Allah (‫ )ﷺ‬were before the salaam. It is not
Sunnah to shake hands to the right or to the left after greeting.

96. It is Sunnah to say dhikr and tasbeehat on the tips of the fingers.
َ‫َ ا ا َ ا‬
ٌ ‫األ َنامل َفإ َّن ُه َّن َم اس ُئ َوْل ٌت ُم اس َت ان َط َق‬
)‫ات‬ ِ ِ ِ ‫( (واع ِقدن ِب‬Tasbeehat, Count on your fingers, because on
the Day of Resurrection they will be questioned and called). (Abu Dawud, Tirmidhi:
Hasan).

Women's prayer
97. Where is it better for a woman to pray? Abu Hameed Saadi's wife Umm Hameed
Saadi came to the service of the Prophet (‫ )ﷺ‬and said, “O Messenger of Allaah! My
wish is that I want to pray with you (in the Prophet's Mosque)”. The Prophet (‫)ﷺ‬
said: “I know that you want to pray with me, but pray in one of your corners in your
room. Praying in your room is better than praying in your yard, praying in your yard
is better than praying in your area’s mosque, and praying in your area’s mosque is
better than praying in my mosque. The narrator says that Umm Hameed ( ‫رضي هللا‬
‫ )عنها‬ordered (to build a mosque in her house), so a mosque was built for her in the
last part of the house which was kept dark (ie It did not have skylights etc.) and she
always prayed in it until she met Allah. (Ahmad, Ibn Habban, Ibn Khazeema: Hasan).

98. Permission for women to go to the mosque and its etiquette: Abdullah bin Umar
(‫ )رضي هللا عنهما‬said: The Messenger of Allaah (‫ )ﷺ‬said:
َ َ
) ‫ َو ُب ُی او ُت ُہ َّن خ اي ٌر ل ُہ َّن‬،‫اج َد‬ َ َ‫َ َ ا َ ُ ا َ َ ُ ُ ا‬
ِ ‫" (ْل تمنعوا ِنساءکم املس‬Do not forbid women from going to the
mosques, but their houses are better than the mosques". (Agreed upon).
Women should refrain from coming to the mosque during the day, says Abdullah
bin Umar (‫)رضي هللا عنهما‬. The Prophet (‫ )ﷺ‬said: ‫اج ِد‬ َ َ ‫َّ ا َ ا‬ َ ِّ ‫ا َ ُ ا‬
ِ ‫" ِایذنوا ِلل ِنس ِاء ِباللی ِل ِالی املس‬Allow
women to come to mosques at night". (Tirmidhi: Sahih)
Women are not allowed to go to the mosque wearing perfume. If a woman smells
perfume, she should wash it before going to the mosque. Abu Hurairah ( ‫رضي هللا‬
‫ )عنه‬saw a woman going to the mosque with perfume and asked, "O servant of
Allah! Where are you going?" The woman replied, "In the mosque." "Did you apply
perfume for this purpose?" The woman replied, "Yes." Abu Hurairah said, "I heard
25 | P a g e
 َ‫َ ا‬ ٌ َ َ َ َ ‫َ ُّ َ ا َ َ َ َ َّ َ ا ُ َّ َ َ َ ا َ ا َ ا َ ا ُ ا َ ا‬
the Messenger of Allah (‫ )ﷺ‬say: )‫صالۃ َح ہتی تغت ِس َل‬ ‫(ایما ِامرا ٍۃ تطیبت ثم خرجت ِالی املس ِج ِد لم تقبل لہا‬
The prayer of a woman who smells perfume and then goes to the mosque is not
accepted unless she washes the perfume (Ibn Majah: Sahih). Ghusl should be done
when the whole body has been perfumed, otherwise it is sufficient to wash the
place of the perfume.

99. It is not permissible for a woman to line up with men, even if she is a wife, mother,
daughter or a mahram of any kind, and also that a woman can stand alone in a row.
Anas ibn Malik (‫ )رضي هللا عنه‬said:
ََ‫َا‬ ُ‫ہ‬ َ ُ ُ َّ َ ‫َ َ ا‬ َ َ ُ َّ َ
‫ َوا ِِّم ای ا ُّم ُسل ای ٍم َر ِض َی ّٰللا َع ان َہا خلفنا)۔‬،‫(صل ایت انا َو َی ِت ای ٌم ِف ای َب ای ِتنا خلف الن ِب ِ ِّی صلى هللا عليه وسلم‬ I and an orphan
(child) prayed behind the Prophet(‫ )ﷺ‬in his house. My mother Umm Sulaim ( ‫رضي‬
‫ )هللا عنها‬was behind us all. (Bukhari).
It is makrooh for a woman to be lined up with men in row by the majority of scholars,
according to Imam Abu Hanifa, her prayer is invalid. A woman can also pray alone
behind a row.

100.The best row for women is the last row. Abu Hurairah (‫ )رضي هللا عنه‬said: The
Messenger of Allah (‫ )ﷺ‬said:
)‫آخ ُر َھا‬ َ َ َ َ ُ َّ َ َ ِّ ‫ص ُف اوف‬
ُ ‫ص ُف اوف ال ِّن َساء آخ ُر َھا َو َش ُّر َھا َا َّو ُل َہا َو َخ اي ُر‬ َ
ُ ‫(خ اي ُر‬
ِ ‫الرج ِال اولہا وش ُّرھا‬
ِ ِ ِ ِ ِ ِ "The best row of women
is the last and the worst row is the first (ie connected to men) and the best row of
men is the first and the worst row is last (ie connected to women)". (Abu Dawud and
Ibn Majah: Sahih).
This ruling is in a situation where men and women are in the same place.

101.A woman cannot pray without a thick cloth over her head and body. Umm al-
Mu'minin Ayesha (‫ )رضي هللا عنها‬said: The Messenger of Allaah (‫ )ﷺ‬said:
َّ
)‫ض ِإْل ِب ِخ َم ٍار‬ َ َ َ ُ َّ ُ َ ‫َ ا‬
ٍ ‫( (ْل يقبل ّٰللا صالة حا ِئ‬Allaah does not accept the prayer of an adult woman
without a thick cloth). (Narrated by Khumsa: Saheeh).

102.It is obligatory for a woman to cover her body completely in front of non-mahram
people, and if she prays in a place where there are no non-mahram people, she can
keep her face and hands open. Umm Salama (‫ )رضي هللا عنها‬asked the Messenger of
Allaah (‫ )ﷺ‬Is it permissible for a woman to cover herself with a head cover and pray
َ َ َ ‫الد ار ُع َساب ًغا ُي َغ ِّطي ُظ ُه‬
in it? So he (‫ )ﷺ‬said: )‫ور قد َم ای َها‬
َ َ َ
ِّ ‫ان‬ ‫( ِ(إذا ك‬Yes, if it is long enough to cover
ِ ِ ِ
till the upper part of the foot). (Abu Dawud).

26 | P a g e
103.In order to warn the Imam of a mistake, men should say (‫ )احبسن اهلل‬and women should
clap. Abu Hurairah (‫ )رضي هللا عنه‬said: The Messenger of Allaah (‫ )ﷺ‬said:
ِّ ُ ‫َ َّ ا‬ ِّ ُ ‫َّ ا‬
)‫يق ِلل ِن َس ِاء‬ ‫ والتص ِف‬،‫لر َج ِال‬
ِ ‫( (التس ِبيح ِل‬If there is a need in prayer, men should say (Subhan
Allah) and women should clap (Agreed upon).

104.It has been stated in the issue of Adhan and Imamate that a woman cannot say the
Adhan in public, and women can only lead by standing in the middle of the front
row.

105.Apart from the above rules, there is no difference in the method of prayer for men
and women. It is narrated on the authority of Malik ibn Huwairith (‫ )رضي هللا عنه‬that
ِّ َ ُ ‫َ ُّ ا َ َ َ َ ا ُ ُ ا ا‬
the Prophet (‫ )ﷺ‬said: ‫ص ِل ای‬ ‫" صلوا کما ر ایتمو ِنی ا‬All of you (men and women) pray as you
see me praying" (Bukhari).

106.Even women should prostrate like men. Anas (‫ )رضي هللا عنه‬said: The Messenger of
‫َ ا َا‬ ‫ُّ ُ ا َ َ َ ا َ ا َ َ ُ ُ ا َ َ ا‬ ُ َ
‫“ ) ِا اعت ِدل اوا ِفی السجو ِد وْل ینب ِسط احدکم ِذر‬Prostrate with
Allah (‫ )ﷺ‬said: (‫اع ای ِہ ِان ِب َساط الکل ِب‬
contentment and none of you (male or female) should spread your arms in
prostration like a dog”. (Agreed upon).
Sahih Bukhari says: Umm Darda (‫ )رضي هللا عنها‬used to sit in prayer like men and she
was a woman jurist. Imam Ibrahim Nakha'i (ُ‫( ) َر ِح َمهُ ٱ ٰ َّلل‬the teacher of Imam Abu
Hanifa (ُ‫ )) َر ِح َمهُ ٱ ٰ َّلل‬says, "A woman should pray in the same way as a man." (Musannif
Ibn Abi Sheba).

107. If the house is close to the mosque, then the woman can pray in her house with
the congregation of the mosque, provided she can hear the voice of the imam
directly, or see the imam or the followers (Ibn Saadi, Ibn Baaz).

108.If there are no non-mahram people around, then the woman can recite aloud in
“Jahri” prayers (Al-Mughni, Al Ibn Qudhama).

109.If a woman's clothes are unclean, and she cannot change them before the time for
prayer comes, then she can pray in the same clothes. Allah (‫ )ﷻ‬says:
ُ َ َ ‫َ َّ ُ َّ َ َ ا‬
}‫استط اعت ام‬ ‫ {فاتقوا ّٰللا ما‬Fear Allah as much as possible (Taghabun:16).

27 | P a g e
110. It is a Sunnah for a woman to keep “Sutra” for prayers as it is for men and it is
forbidden to go beyond that, just as it is forbidden for men. Shaikh Ibn Uthaimeen
said: If a woman passes in front of a woman, the prayer is invalid, because the
‫َا‬ ُ ‫َ ا َ ُ َّ َ ا‬
hadeeth is common: )‫املرأة َوال ِح َم ُاروالكل ُب‬ :‫ (يقطع الصالة‬Three things break the prayer: the
woman, the donkey and the dog (Muslim).

Permissible matters in Prayer

111. If the Imam makes a mistake in recitation, he can be corrected. Narrated by
Abdullah ibn Umar (‫)رض هللا عنهما‬‫ ي‬: Once the Messenger of Allaah (‫ )ﷺ‬made a
mistake while reciting in prayer. He(‫ )ﷺ‬said to Ubayy ibn Ka'b after the prayer: Why
did you not correct me? (Abu Dawood:Hasan)

112.It is permissible to weep out of fear of Allah in prayer. Abdullah ibn Shakhir ( ‫رضي‬
َ ‫ا‬ ِّ ‫ص ادر ٖہ َازای ٌز َک َازایز‬
‫ )هللا عنه‬said: ( ‫الر ٰحی ِم َن ال ُبک ِاء‬ َ ‫ص ِّل ای َو ف ای‬
َ ُ َّ ُ ‫َ ا‬
ِ ِ ِ ِ ِ ِ ‫") َر ایت الن ِب َّی صلى هللا عليه وسلم ی‬I saw the Holy
Prophet (‫ )ﷺ‬praying. He was crying in prayer and his heart was beating like a pot".
(Ahmad, Abu Dawud, Nisa'i: Saheeh). Ali (‫ )رضي هللا عنه‬mentions: On the night of Badr,
he(‫ )ﷺ‬wept and prayed till dawn (Saheeh Ibn Khuzaima)

113.If there is a need to spit saliva or mucus while praying and there is dirt under the
feet, then they can spit on the left side or under the feet. As informed by Prophet
‫َ ا‬ ََ َ َ
(‫( )ﷺ‬A‫ ف َيد ِف ُن َها‬،‫ اأو ت احت قد ِم ِه‬،‫ص اق عن َي َس ِار ِه‬
‫ا‬
ُ ‫)ول َي اب‬ and he should spit on left side or under the
feet and cover it (Bukhari).

114.It is permissible to coughing (as sign of alerting) or point with hand when it is
necessary in prayer. As Abdullah ibn Umar (‫ )رضي هللا عنه‬narrates I asked Bilal ( ‫رضي‬
‫ )هللا عنه‬how he would respond to the people when they greeted the Prophet (‫)ﷺ‬
while praying. He replied that he would do so - and stretched out his hand. (Abu
Dawud, Tirmidhi: Sahih).

115.It is permissible to lean on a cane or use a chair etc. during prayers due to illness or
old age. It is narrated on the authority of Umm Qais bint Muhsin (‫ )رضي هللا عنها‬that
when the blessed age of the Prophet (‫ )ﷺ‬increased and his body became heavier,
he would place his staff at the place of prayer and lean on it during prayers. (Abu
Dawud).

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116.It is permissible to kill something painful and harmful while praying. Abu Hurairah
(‫ )رضي هللا عنه‬said: The Messenger of Allah (‫ )ﷺ‬said:
‫َّ َ َ ا َ ا ا‬ َ‫ُ اُُ ا‬
)‫ ال َح َّیة َوال َعق َر َب‬، ‫الصال ِۃ‬ ‫“ (اقتلوا اْل اس َو َد ای ِن ِفی‬Kill the snake and the scorpion in prayer.” (Ahmad,
Abu Dawud: Sahih).

117.Carrying a child in prayer does not invalidate the prayer. Abu Qatadah (‫)رضي هللا عنه‬
said: I saw the Prophet (‫ )ﷺ‬praying while the daughter of Abu al-'Aas (the
granddaughter of the Prophet (‫ ))ﷺ‬was on his shoulders. when the Prophet (‫)ﷺ‬
would bow, he would take her off, and when he had finished prostrating, he would
lift her up” (Agreed upon).

118.It is permissible to respond to a salutation or anything else with a hand gesture

during prayers. Jabir (‫ )رضي هللا عنه‬says:
َ َ َ ‫ َف َق‬،‫ص ِّلي َع َلى َب ِعيره َف َك َّل ام ُت ُه‬
)‫ال ِلي ِب َي ِد ِه َهكذا‬ َ ‫ ( َف َأ َت اي ُت ُه َو ُه َو ُي‬When I came to Messenger of
ِِ ِ
Allah(‫)ﷺ‬, he(‫ )ﷺ‬was praying on a camel. I talked to him, and he gestured with his
hand (Muslim). When it was asked to Bilal (‫ )رضي هللا عنه‬how would Prophet (‫)ﷺ‬
respond to salam in prayers, He(‫ )رضي هللا عنه‬said by gesture of hand (Saheeh Abu
Dawood). During prayer, it is permissible to attract a non-prayer, for example to
prevent a child from going near the fire, men have to say “Subhanallah” and women
should clap their hands.

119.It is permissible to recite (Auzubillaah) during prayer when the devil whispers.
Usman bin Abu Al-Aas (‫ )رضي هللا عنه‬said: “O Messenger of Allah: Satan stands
between me and my prayer and also doubts my recitation. The Holy Prophet (‫)ﷺ‬
ًَ َ َ ٰ ُ ‫َ َ َ ا َ ٌ ُ َ ُ َ ٗ ا َ ٌ َ َ َ ا َ ا َ ٗ َ َ َ َّ ا ہ ا ُ ا‬
said: )‫اّلِل ِمنہ َو اتف ال َعلی َی َس ِارک ثالثا‬
ِ ‫ ف ِاذا احسستہ فتعوذ ِب‬،‫ (ذاک شیطان یقال لہ ِخنزب‬The name of this
devil is "Khanzab". When you feel his whisper, then recite (during prayer)
َّ ‫الش اي َطان‬
)‫الر ِج ايم‬
َّ َ ‫َ ُ ا ُ ہ‬
‫اّلِل ِمن‬
ِ ‫ (اعوذ ِب‬and spit three times on the left. ”Sayyidna 'Uthman ( ‫رضي‬
ِ
‫ )هللا عنه‬says:“ That is what I did, and Allah has removed Satan from me” (Muslim).

120.It is Sunnah to recite the qunut (‫)قنوت نازله‬

ِ in the obligatory prayer in the event of
any difficulty. Abu Hurairah (‫ )رضي هللا عنه‬said: I will show you the prayer of
Messenger of Allah (‫ )ﷺ‬So Abu Hurairah (‫ )رضي هللا عنه‬used to recite Qunoot after
َ َ ُ َّ
saying: )‫(س ِم َع ّٰللا ِمل ان َح ِمد ُه‬
َ in Zuhr, Isha and Fajr prayers, supplicating for the believers

and cursing the disbelievers (Agreed upon).

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 Prohibited matters in Prayer
Matters that invalidate Prayers, and Haraam & Abominable(makrooh) things
121.Eating or drinking intentionally during prayer invalidates the prayer, there is
consensus of all the scholars of the ummah. (Al-Ijma 'Ibn Al-Mundhir: 1985).

122.Talking intentionally in prayer invalidates the prayer. Mu'awiyah ibn al-Hakam

(‫ )رضي هللا عنه‬narrated that the Messenger of Allah (‫ )ﷺ‬said:
ُ‫ُ ا‬ ‫َّ َ ُ َ َّ ا ُ َّ ا‬ َّ َ َ ‫َّ َ َ َ َ ا ُ ُ َ َ ا ٌ ا‬ َ َّ
))‫يح َوالتك ِبي ُر َو ِق َر َاءة الق ار ِآن‬ ‫ ِإنما هو التس ِب‬، ‫اس‬
ِ ‫( ِ(إن ه ِذ ِه الصالة ْل يصلح ِفیها ش يء ِمن كال ِم الن‬It is not right to
have human conversation in prayer. Prayer should be done only with Tasbeeh,
Takbeer and recitation of Qur'an) (Muslim). Zaid Ibn Arqam (‫ )رضي هللا عنه‬narrates: At
first, we used to talk in prayer, until this command came from Allah (‫)ﷻ‬:
َ َّ ُ ُ َ
}‫ّلِل قا ِن ِتين‬
ِ ِ ‫ {وقوموا‬And stand silently for Allah (Baqara:238), so after that we were ordered
to remain silent in prayer (Bukhari).

123.If salutation was done in between of prayer by mistake and after that if there was
any conversation it does not invalidate the prayer. It is narrated by Abu Huraira
(‫ )رضي هللا عنه‬Once the Messenger of Allah (‫ )ﷺ‬by mistake said salaam after two
rak'ahs of Zuhr or Asr, and then when the people approached him, he added two
more rak'ahs and completed the prayer (Agreed Upon).

124.Praying in hurry and hastily makes the prayer void, as narrated by Abu Hurairah
(‫ )رضي هللا عنه‬from the Prophet (‫)ﷺ‬:
َ ‫النب ِّي صلى هللا عليه وسلم َف َق‬ َّ َ َ َ َّ َ َ َ َ َّ ُ َّ َ َ ٌ ُ َ َ َ َ َ َ ‫َ َ َ ا َ ا‬ َّ َّ َ
َّ ‫النب‬
: ‫ال‬ ِ ِ ‫ى‬ ‫ل‬‫ع‬ ‫م‬‫ل‬ ‫س‬ ‫ف‬ ‫اء‬‫ج‬ ‫م‬ ‫ث‬ , ‫ى‬ ‫ل‬‫ص‬ ‫ف‬ ‫ل‬‫ج‬‫ر‬ ‫ل‬ ‫خ‬ ‫د‬ ‫ف‬ , ‫د‬ ‫ج‬ِ ‫س‬ ‫امل‬ ‫ل‬ ‫خ‬ ‫د‬ ‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬ ‫ي‬ ِ ‫(أن‬
َ
َ ‫ اارج اع ف‬: ‫ال‬ َ
َ ‫النب ِّي صلى هللا عليه وسلم ف َق‬َّ َ َّ
َ َ َ َ َ َّ َ ُ َّ َ َ َ َّ َ َ َ َ ِّ َ ُ ‫ا ا َ َ ِّ َّ ا‬
َ َ َ َ
, ‫ص ِ ِّل‬ ِ ِِ ‫ ثم جاء فسلم على‬, ‫ فرجع فصلى كما صلى‬. ‫ ف ِإنك لم تص ِل‬, ‫ار ِجع فص ِل‬
‫َّ َ َ ُ ا ا‬ َ َ ‫َ َّ َ ا ُ َ َ ً َ َ َ َ َ َّ َ َ َ َ ا َ ِّ ُ ا ُ َ ا َ ُ َ َ ِّ ا َ َ َ َ ُ ا‬
‫ ث َّم اق َرأ َما‬,‫الة فك ِِّب ار‬
ِ ‫ إذا قمت إلى الص‬: ‫ فقال‬, ‫ فع ِلم ِني‬, ‫ وال ِذي بعثك ِبالح ِق ْل أح ِسن غيره‬: ‫ فقال‬- ‫ ثالثا‬- ‫ف ِإنك لم تص ِ ِّل‬
َ ُ ً َ َّ َ ‫ا ا ُ ا ُ َّ ا َ ا َ َّ َ ا َ َّ َ ً ُ َّ ا َ ا َ َّ َ ا َ َ َ ً ُ َّ ُ ا ُ ا َ َّ َ ا‬ َ َّ َ َ
‫ ث َّم اارف اع‬,‫اجدا‬ ِ ‫ ثم اسجد حتی تطم ِئن س‬, ‫ ثم ارفع حتی تعت ِدل قا ِئما‬, ‫ ثم اركع حتی تطم ِئن ر ِاكعا‬, ‫تيسر معك ِمن القر ِآن‬
ِّ ُ َ ‫ َو ااف َع ال َذل َك في‬. ‫سا‬
ً َ َّ َ ‫َ َّ َ ا‬
)‫صال ِت َك ك ِل َها‬ ِ ِ ‫حتی تطم ِئن ج ِال‬
The Prophet (‫ )ﷺ‬came to the mosque. A man prayed in the mosque and came to the
Prophet (‫ )ﷺ‬and greeted him. He said: Return and pray, because you did not pray.
He returned and prayed and returned. The Prophet (‫ )ﷺ‬said: Return and pray. You
did not pray. He prayed third time in the same way. Prophet (‫ )ﷺ‬gave the same
order, so then the man said: I swear by the One who sent you with the religion of
truth, I do not know a better prayer then this, so teach me (the correct way of
prayer), the Messenger of Allah(‫ )ﷺ‬said: When you stand up for prayer, say takbeer
(tahrima), then (recite the Fatiha) and recite what is available to you from the

30 | P a g e
 Qur'an, then bow down until you are content in bowing, then raise your head from
bowing and straighten Stand up (until you are content), then prostrate until you are
content in prostration, then get up from the prostration and sit with satisfaction,
then complete the rest of the prayer in the same way (Agreed upon).
Hudhayfah (‫ )رضي هللا عنه‬saw a person who was not content in his bowing and
prostration, so Hudhayfah (‫ )رضي هللا عنه‬said to him:
َّ َ َ َ َ َ َ ‫َ َ َّ ا‬
) ‫ َول او ُم َّت ُم َّت َعلى غ اي ِر ُسن ِة ُم َح َّم ٍد صلى هللا عليه وسلم‬:‫ال‬‫ ق‬.‫( (ما صليت‬You did not pray, and if you had
died in that state, your death would not have been on the Sunnah of Muhammad
(‫( )ﷺ‬Bukhari).

125.Doing too many unnecessary movements continuously invalidates the prayers.

َ
Allah Ta’la says: }‫اش ُعون‬
َ ‫َ ا‬ ‫َ ا َ ا َ َ ا ُ ا ُ َ َّ َ ُ ا‬
ِ ‫ ال ِذين هم ِفي ص‬.‫ {قد أفلح املؤ ِمنون‬Surely the believers who
ِ ‫الت ِهم خ‬
perform their prayers humbly and calmly are successful (Al Mominun 1-2). The number
of such movements are not fixed, but the limit of it is that the one who sees the
person praying feels that he is not praying and those who have declared the prayer
invalid by three movements have no proof (Fataawa Ibn 'Uthaymeen 13/309).
ُ ُ
Shaykh Ibn 'Uthaymeen (‫ ) َر ِح َمه ٱلل ه‬described five types of movements in prayer:
(1) Wajib: movement to know correct direction of qiblah.
(2) Haram: Unnecessary constant movement
(3) Mustahab or Masnun: Such as straightening or completing rows
(4) Jayaz: Movements due necessity, such as when the Prophet (‫ )ﷺ‬picked up his
granddaughter Umama and prayed.
(5) Makrooh: In addition to the aforementioned movements, there are other
unnecessary movements, such as looking at a clock, etc.

126.Laughing intentionally makes the prayer void, because to do so is contrary to the

prayer, and there is consensus among the scholars, but if it comes out of nowhere
without intention, then the prayer is not void. In the same way, just giving a smile
without making a sound does not invalidate the prayer. (Al-Mughni 1/741, Sharh al-
Mumta 'Ibn Uthaymeen 3/366).

127.In a state of hunger and food is present or if there is a need to relieve oneself, then
it is makrooh to offer prayers in such a state. Prophet(‫ )ﷺ‬said:
َّ َ َ َ
)‫األخبثان‬
ِ ‫ وْل هو ُيدا ِف ُعه‬،‫عام‬
ِ ‫ضرة الط‬
ِ ‫ (ْل صالة بح‬there is no prayer when food is present or one
needs to relieve himself (Muslim). It is mentioned in saheeh Bukhari if dinner is served
and there is call(iqama) to prayers then finish the food first.
31 | P a g e
128.It is makrooh to close one's eyes in prayer because the Prophet (‫ )ﷺ‬forbade it,
except that if there is something around you that distracts you from prayer, you can
close your eyes (Zaad al Maad).

129.It is forbidden to place one's hand on one's waist in prayer. Abu Hurairah ( ‫رضي هللا‬
َ َّ
‫ )عنه‬said: ‫الصال ِۃ‬ ‫“ َن ٰہی َر ُس او ُل ہّٰللا صلى هللا عليه وسلم َعن اال َخ ا‬The Prophet (‫ )ﷺ‬forbade keeping
‫ص ِر ِفی‬ ِ ِ
the hands on waist in prayer”. (Agreed upon)

130.It is forbidden to touch arms on the ground while prostrating. It is narrated by Anas
َ ُ ‫ط‬
َ ‫أحدكم‬ ‫ُ ا‬
bin Malik (‫ )رضي هللا عنه‬that Prophet (‫ )ﷺ‬said: )‫الكلب‬
ِ ‫ذراع اي ِه انبساط‬ ‫ (وْل يبس‬And let
none of you spread his arms like a dog (Agreed Upon).

131.It is forbidden to crack one's fingers in prayer or to clasp one's fingers in other hand
fingers. Ka'b ibn Ujrah (‫ )رضي هللا عنه‬said: The Messenger of Allah (‫ )ﷺ‬said:
َ َ ‫َ َّ ٗ ا‬ َ ‫ض او َء ٗہ ُث َّم َخ َر َج َعام ًدا ا َلی ااملَ اسجد َف َال ُی َش ِّب ُک َّن َب اي َن َا‬
ُ ‫ض َا َا َح ُد ُک ام َف َا اح َس َن ُو‬
َّ ‫“ (ا َذا َت َو‬When one
) ‫صال ٍۃ‬ ‫ص ِاب ِع ٖہ ف ِانہ ِفی‬ ِ ِ ِ ِ ِ ِ
of you goes to the mosque after performing Wudhu, do not walk on the road with
your fingers in your fingers, because that is the state of prayer.” (Tirmidhi, Abu Dawud,
Nisa'i: Sahih).Ibn Abbas forbid one person to do this (Musannaf Ibn Abi Shaiba,Hasan).

132.Raising one's eyes towards the sky in prayer invalidates the prayer. Abu Hurairah
(‫ )رضي هللا عنه‬said: The Messenger of Allah (‫ )ﷺ‬said:
َ ‫الس َمآء َا او َل ُت اخ َط َف َّن َا اب‬
) ‫ص ُار ُھ ام‬
َ َ َّ َ ُّ َ ‫َ ا َ ُ ا‬ ‫َ َ ا َ َ َّ َ ا َ ٌ َ ا ا‬
ِ َّ ‫ام عن َرف ِع ِہ ام ابص َارھ ام ِعند الدع ِاء ِفی الصال ِۃ ِالی‬‫" (لینت ِہين اقو‬People should
refrain from raising their eyes towards the sky while praying, otherwise their eyes
will be taken away." (Muslim)

133.It is forbidden to cover one's face in prayer. In prayer, it is forbidden to hang a cloth
on both shoulders in such a way that its two ends are straight towards the ground,
it is called (sadal). Abu Hurairah (‫ )رضي هللا عنه‬said:
َ َّ َ ِّ َ ُ ‫َّ َ َ َ ا‬ َّ ‫( َ(ن َهی َعن‬The Messenger of Allah (‫ )ﷺ‬forbade ‘Sadal’ and
)‫الر ُج ُل ف ُاه‬ ‫الس اد ِل ِفي الصال ِة وأن يغ ِطي‬ ِ
covering one's face in prayer). (Abu Dawud, Tirmidhi: Sahih)
But there is nothing wrong with covering one's face in case of any need, such as
women covering one's face in the presence of non-mahram people.

32 | P a g e
134.Wrapping clothes and hair is forbidden in prayer. Abdullah ibn Abbas (‫)رضي هللا عنه‬
َّ َ ‫ َو َْل َن اکف َت ال ِّث َی‬....‫((ام ار ُت َا ان‬
said: ))‫اب َوالش َع َر‬
ُ
ِ ِ ِ "I have been ordered not to wrap my clothes
and hair in prayer" (Bukhari).

135.It is forbidden to remove pebbles from the place of prostration again and again.
(Explained in previous topic).

136.It is forbidden to look around in prayer. Abu Dharr (‫ )رضي هللا عنه‬said: The Messenger
of Allah (‫ )ﷺ‬said: )‫ص َرف َعنہ‬ َ ‫ َف ِا َذا‬،‫الص َالۃ َما َل ام َی ال َتف ات‬
ُ ‫ص َر َف َو اج َہ ٗہ ا ان َ َ ا‬ َّ ‫ّٰللا ُم اقب ًال َع َلی اال َع ابد فی‬
ُ ‫ال ہ‬ َ
ُ ‫(ْل َی َز‬
ِ ِ ِ ِِ ِ “Allah
Almighty pays equal attention to the prayer of the servant until the servant looks
around. When the servant diverts his attention, then Allah Almighty also diverts his
attention from it” (Ahmad, Abu Dawud, Nisa'i, Ibn Khazeema: Hasan). But in case of necessity,
it is allowed to look, The Prophet (‫ )ﷺ‬used to look from left to right but did not turn
his neck backwards (Timizi, Nisai:Saheeh). Ibn Handhiya says: On the occasion of a
battle, the Prophet(‫ )ﷺ‬was looking towards the valley during Fajr prayers (saheeh
Abu Dawood). Ibn Uthaimeen says: If a woman needs to keep an eye on her child
during prayers she can see (Sharh Al Mumta’).
There are three ways to divert attention or move one's body in prayer:
(1) Turning one's chest and body towards other than qiblah. If this is done without
a legitimate excuse, then the prayer is void, because facing the qiblah is one of
the conditions of the prayer.
(2) It is makrooh(disliked) to turn one's head or look around with one's eyes without
moving one's body, although the prayer will not be void. The Prophet (‫ )ﷺ‬was asked
‫ُ َ ا َ ٌ َ ا َ ُ ُ َّ ا َ ُ ا َ َ ا‬
about this )‫صال ِة ال َع اب ِد‬ ‫( (هو اخ ِتالس يخت ِلسه الشيطان ِمن‬This is the theft that Satan does in
the prayer of a servant) (Bukhari) (This shows that the prayer will not be invalid, but
its reward will be less).
(3) The third form of distraction is the whispers and thoughts of the heart, in which
a person becomes oblivious to the prayer, and by doing so, the reward of the prayer
may be reduced or even lost. (Fatwa of Ibn Baz (11/130) (Al-Sharh Al-Mumta '3/70).

137.One should abstain from yawning as much as possible. It is narrated on the

authority of Abu Sa'eed Al-Khudri (‫ )رضي هللا عنه‬that the Prophet (‫ )ﷺ‬said:
ُ ‫َّ َ َ ا َ ا ا َ ا َ َ َ َ َّ َّ َ َ ا‬ ُ َ ََ َ
)‫ ف ِان الش ایطان َیدخ ُل‬،‫استطاع‬ ‫" ِ(اذا تث َاو َب ا َح ُدک ام ِفی الصال ِۃ فلیک ِظم ما‬When someone of you yawns,
stop it as much as possible because then the devil enters his mouth." (Muslim).

33 | P a g e
138.It is prohibited to spit towards the qiblah during the prayer. Anas ibn Malik ( ‫رضي‬
‫ )هللا عنه‬narrated that the Messenger of Allah (‫ )ﷺ‬said:
َ َ َ َ َ َ َ ََ َ َّ َ َ َّ ُ َ َ َ َ
)‫ ت احت ق َد ِمه‬، ‫ َول ِك ان َع ان ِش َم ِال ِه‬، ‫ فال َي اب ُزق َّن َب اين َي َد اي ِه َوْل َع ان َي ِمي ِن ِه‬، ‫ف ِإن ُه ُين ِاجي َرَّب ُه‬، ‫الصال ِة‬ ‫ِ(إذا كان أ َح ُدك ام ِفي‬
(When one of you is in prayer, he speaks to Allah, so do not spit in front of you or to
your right, but spit under your left foot). (Agreed upon). Provided that there is soil in
the bottom.
Issues & Rulings of Nafl(supererogatory) Prayer
Distribution of Nafil Prayer: Other than the obligatory prayer, they are considered
as supererogatory prayer. There are two types of supererogatory prayers: (1)
Sunnah and (2) supererogatory(nafil) prayer. Then the nafil that the Prophet (‫)ﷺ‬
used to perform regularly before or after the obligatory prayer are called the
definite Sunnah(sunnat moaqada), while the nafils which he used to pray
sometimes and omit sometimes are called Sunnah ghayr moaqada.
Similarly, there are two types of Nawafil in comparison to the Sunnah: (1) Nafl
Khas(special) - (2) Nafl Aam(common). Therefore, the naafils which have been
encouraged to be prayed in certain circumstances are called nafil khas or (zawat al-
asbab), such as tahiyyat al-masjid(2 units when enter masjid) and tahiyyat al-
wudu(2 units after doing ablution) etc. Apart from this, other supererogatory
prayers are common, which can be performed at any time and in any number of
times other than the prohibited times.

139.Virtue & Importance of Nawafil: In hadith e qudsi narrated by Abu Hurairah ( ‫رضي‬
ُ َّ ‫حتی‬ َّ َّ ُ َّ
َّ ‫بالنو افل‬ ُ
‫)هللا عنه‬: )‫أحبه‬ ِ ‫(ْليزال عبدي يتقرب إلي‬ My servant keeps getting close to me
through supererogatory worship till I fall in love with him (Bukhari). Prohet(‫ )ﷺ‬said
to Rabia bin Qaab(‫ )رضي هللا عنه‬to get his(‫ )ﷺ‬companionship in Jannah:
ُ ُّ ‫َ َ ِّ َ َ َ ا َ َ ا‬
ِ ‫ ( فأ ِع ِني على نف ِسك ِبكث َر ِة السج‬help me with many prostrations (Muslim). It is narrated by
)‫ود‬
Abu Hurairah(‫ )رضي هللا عنه‬Prophet(‫ )ﷺ‬said: ‫أعمالهم‬ ‫القيامة ِمن‬ َ ‫الناس به‬
‫يوم‬ ُ َ ‫إن َّأو َل ما ُي‬
‫حاس ُب‬ َّ (
ِ ِ
ً ‫ص منها‬ َ ‫ا‬ ُ َّ َ ‫ا‬ ُ
‫ قال‬،‫شيئا‬ َ ‫انتق‬ ‫ وإن كان‬،... ،‫الصالة‬ : ‫ أ ِت ُّموا‬:‫ قال‬،‫تطو ٌع‬
ُّ ‫فإن كان له‬ ُّ ‫ هل لعبدي من‬،‫انظروا‬
‫تطو ٍع؟‬ ِ
ُّ ‫فريضته من‬ َ
)‫تطو ِع‬ ِ ‫لعبدي‬On the day of Judgement from the deeds of a person Prayers will
be the first he will be accounted for…. If he lacks any of obligatory prayers, then
Allah will say to the angels: See, is there any supererogatory worship for My slave?
Fill the missing obligatory prayers with supererogatory prayers (Saheeh Abu Dawood,
Tirmizi).

34 | P a g e
140.Allah Almighty builds a house in Paradise for the one who performs 4 rak'ats of
Sunnah (Muwaqadah) before Zuhr prayer and 2 after, 2 after Maghrib prayer, 2
after Isha prayer and 2 rak'ats before Fajr prayer. Umm Al-Mu'minin Ayesha ( ‫رضي‬
‫ )هللا عنها‬said: The Messenger of Allah (‫ )ﷺ‬said:
َ ‫ا‬ َ ‫ا‬ ُّ َ َ ‫ا َ َّ َ ا َ ُ َ ا‬ ً ‫َ ا َ َ َ َ ٰ ا َ ا َ َ َ َ َ ا َ ً َ ُّ َّ َ َ ہ ُ َ ٗ َ ا‬
‫ َو َرک َعت اي ِن‬،‫ َو َرک َعت اي ِن َب اع َد َھا‬،‫ات ق اب َل الظ اہ ِر‬
ٍ ‫ اربع رکع‬: ‫السن ِة بنی ّٰللا لہ بیتا ِفی الجن ِة‬ ‫(من ثابر علی ِثنتی عشرۃ رکعة ِمن‬
َ ‫َ َا ََا َ ا َ ا َ َ َا ََا َ ا َ ا‬ ‫اَ ا‬
)‫ و رکعتي ِن قبل الفج ِر‬،‫ و رکعتي ِن بعد ال ِعش ِاء‬،‫َب اع َد املغ ِر ِب‬
‫ا‬
“Whoever performs twelve rak'ats of Sunnah regularly, Allah will make a house in
Paradise for him: four rak'ats before Zuhr prayer, two rak'ats after Zuhr prayer, two
rak'ats after Maghrib prayer, two rak'ats after Isha prayer and two rak'ats of Fajr
prayer.”(Tirmidhi, Ibn Majah: Sahih).

141.Two Sunnahs before Fajr prayer are more valuable than anything in the world.
Umm Al-Mu'minin Ayesha (‫ )رضي هللا عنها‬said: The Messenger of Allah (‫ )ﷺ‬said:
‫َ ا َ َ ا َ ا َ ا ٌ َ ُّ ا‬
) ‫الدن َیا َو َما ِف ای َہا‬ ‫ (رکعتا الفج ِر خير ِمن‬The two rak'ahs of Fajr (Sunnah Moaqadah) are better
than the world and all that is in it.” (Tirmidhi: Sahih).

142.It is masnun to lie on the right side for a while after the Sunnah of Fajr. Umm Al-
Muiminin Ayesha (‫)رض هللا عنها‬ ‫ي‬ said:
‫ا‬ َ ِّ َ َ َ ‫ا‬ ‫ا‬ َ ‫َ َّ َ ا َ ا‬ ُّ َّ َ
) ‫من‬
ِ ‫ اضطجع على ِش ِق ِه األي‬،‫“ (كان النبي ﷺ ِإذا صلى ركعتي الفج ِر‬When Prophet (‫ )ﷺ‬prayed the two
Sunnahs of Fajr, he use to lie down on right side.” (Bukhari). It is narrated in saheeh
muslim that after the sunnah of fajr prayer he(‫ )ﷺ‬use to lie on his right side till the
ُ ُ
Iqama was said. Ibn Taimiyah (‫ ) َر ِح َمه ٱلل ه‬said: This is a mustahab for a person who
ُ ُ
prays Tahajjud and Ibn Baaz (‫ ) َر ِح َمه ٱلل ه‬siad: It is Sunnah to do this only at home,
because Prophet(‫ )ﷺ‬did not do it in the mosque.

143.It is also correct to perform the first four sunnahs of Zuhr with one salaam. Abu
Ayyub Ansari (‫ )رضي هللا عنه‬said: The Holy Prophet (‫ )ﷺ‬said:
) ‫الس َم ِآء‬ ُ ‫س ف ایہ َّن َت اسل ای ٌم ُت اف َت ُح َل ُہ َّن َا اب َو‬
َّ ‫اب‬ ‫ُّ َ ا‬ ‫َ ٌَ َا‬
ِ ِِ َ ‫“ (ا اربع قب َل الظ اہ ِر لی‬the gates of heavens are opened for
those who pray four rak'ahs with one salaam before zuhr(Sunnah).” (Abu Dawud:
Hasan). This sunnah can be performed by one or two tashahud. Allama Iraqi & Manawi
said: These four Sunnahs are the Sunnahs of Zawal, which are other then Sunnahs of Zuhr.

144.Allah forbids the fire of Hell for those who perform four rak'ahs of Sunnah before
Zuhr and four rak'ahs after it. It is narrated on the authority of Umm Habiba ( ‫رضي‬
َّ َ ُ ‫ُ ہ‬ َ َ َ ُّ َ ‫َ ا َہ‬
‫ )هللا عنها‬that the Holy Prophet (‫ )ﷺ‬said: )‫صلی ق اب َل الظ اہ ِر ا ارَب ًعا َو َب اعد َھا ا ارَب ًعا َح َّر َمہ ّٰللا َعلی الن ِار‬ ‫(من‬
35 | P a g e
 “Whoever performs four rak'ahs before Zuhr and four rak'ahs (Sunnah) after that,
Allah forbids fire on him.” (Ibn Majah: Sahih).

145.Allah has mercy on the one who recites four rak'ahs (“Sunnah Ghair Muwaqada”)
before Asr prayer. Abdullah bin Umar (‫ )رضي هللا عنهما‬said: The Messenger of Allah
َ ‫َ َ ہُ ا َ ً َہ َا َ ا َ ا‬
(‫ )ﷺ‬said: ) ‫ص ِر ا ارَب ًعا‬‫ ( ر ِحم ّٰللا امرءا صلی قبل الع‬May Allah have mercy on the person who
prays four rak'ahs before Asr. (Ahmad, Tirmidhi, Abu Dawud: Hasan)

146.Two rak'ats of Sunnah before Maghrib prayer are “Ghair Muwaqada”. Abdullah ibn
Mughfal (‫ )رضي هللا عنه‬said: The Messenger of Allah (‫ )ﷺ‬said twice:
َ ‫ا‬ ‫َ ُّ ا َ ا َ َ َ ا َ ا‬
)‫صال ِۃ املغ ِر ِب َرک َعت اي ِن‬ ‫“ (صلوا قبل‬Perform two rak'ahs before Maghrib.” He said for the third
time: “Whoever wishes to pray it.” The Holy Prophet (‫ )ﷺ‬said these words for the
third time out of fear so people do not take it as sunnat moaqada. (Agreed upon).

147.The number of nawafils before the Friday prayer is not fixed, one can pray it as
much as one wants. Abu Hurairah (‫ )رضي هللا عنه‬said: The Messenger of Allah (‫)ﷺ‬
said:
َ َ َ ُ ِّ َ ُ َّ ُ ‫ُ ا‬ َ ‫ا‬ َ َ ‫َ ا َ َ َ ُ َّ َ َ ا ُ ُ َ َ َ َ َّ َ ُ ِّ َ َ ُ ُ َّ َ ا‬
‫ص ِلي َم َع ُه غ ِف َر ل ُه َما َب اين ُه َو َب اين‬ ‫ ثم ي‬، ‫صت َح َّتی َيف ُرغ ِم ان خط َب ِت ِه‬ ‫ ثم أن‬، ‫(م ِن اغتسل ثم أتى الجمعة فصلى ما ق ِدر له‬
َ َ ََ ‫ا ُ ُ َ ا ُ ا َ َ َ ا‬
)‫ض ُل ثالث ِة أ َّي ٍام‬‫ وف‬، ‫الجمع ِة األخرى‬
(Whoever comes to the mosque for Friday prayer after ghusl, and then whatever is
destined for him of the Nawafil he prays, then he listens to the sermon of imam in
silence until its finished, then he performs the obligatory prayer with him, his sins
from this Friday to the next Friday and for additional three days are forgiven.
(Muslim). It is not proven by the hadith to perform the definite (Moaqada) Sunnah
before the Friday prayers. The hadeeths related to this are very weak (Bazar,Tabrani).
Allama Ibn Baaz Said: It is clear from the Sunnah of the Prophet (‫ )ﷺ‬that there is no
definite Sunnah before Jumu'ah.

148.Before the Friday prayer, the person who comes to the mosque should perform
two rak'ats of Tahiyyat al-Masjid, even if the sermon is being delivered. Jabir ( ‫رضي‬
‫ )هللا عنه‬said: At the time Prophet was giving a sermon, Salik Ghatfani (‫)رضي هللا عنه‬
came and sat down without praying Tahiyyat al-Masjid. The Prophet (‫ )ﷺ‬got up and
ordered him to pray some light Tahiyyat al-Masjid, and he said: (When one of you
comes to the mosque during the Imam's sermon, he should lightly pray two rak'ahs).
(Muslim). Those who forbid Tahiyyat al-Masjid during the sermon and who narrate

36 | P a g e
 the hadith that Prophet(‫ )ﷺ‬forbade it during the sermon, then this hadeeth is very
weak, because there is a false narrator in it.

149.It is better to offer Sunnah and nafil prayer at home. It is narrated on the authority
of Jabir bin Abdullah(‫ )رضي هللا عنه‬that the Prophet (‫ )ﷺ‬said:
َ ََ ‫ا‬
))‫صال ِت ِه خ اي ًرا‬ ‫اع ٌل ِفي َب اي ِت ِه ِمن‬ َ َ َّ َّ َ ََ ‫َاَ ا َ َا َ ً ا‬ ‫َ َ َ َ َ ُ ُ ا َّ َ َ َ ا‬
ِ ‫ ف ِإن ّٰللا ج‬،‫ فليجع ال ِلبي ِت ِه ن ِصيبا ِمن صال ِت ِه‬،‫((إذا قض ی أحدكم الصالة ِفي مس ِج ِد ِه‬
ِ
(When one of you has performed the obligatory prayer in the mosque, he should
offer some prayers (ie, the supererogatory Sunnah) at home, because Allah blesses
him in the prayer offered in his house (Muslim).
It is narrated on the authority of Zayd ibn Thabit (‫ )رضي هللا عنه‬that the Prophet (‫)ﷺ‬
ُ ‫َّ ا َ ا‬ َ ‫َ ُّ ا َ ُّ َ َّ ُ ا ُ ُ ا ُ ا َ َّ َ ا َ َ َّ َ َ َ ُ ا‬
said: )‫صالۃ امل ار ِء ِف ای َب ای ِت ٖہ ِاْل املکت او َب ِة‬ ‫ ف ِان افضل الصال ِۃ‬،‫ (صلوا ايہا الناس ِفی بیو ِتکم‬O people! Pray in
your homes, because it is better to offer the rest of the prayers (ie, Sunnah and
Nawafil) at home, except for the obligatory prayers.” (Agreed upon).
It is narrated on the authority of Sohaib Ar-rumi(‫ )رضي هللا عنه‬that the Prophet(‫)ﷺ‬
َ ‫خمسا وع‬ َ
‫صالت ُه على ا‬
ً ‫أع ُين الناس‬ َ ُ ُّ ‫ (صال ُة الرجل َت‬The
ُ ‫طو ًعا حيث ْل َي‬
said:)‫شرين‬ ِ ِ ِ ‫عد ُل‬
ِ ‫الناس ت‬ ‫راه‬ ِ
supererogatory prayer of a person which is performed in secret, is twenty-five
times better than the prayer performed in front of the eyes of the people (Abu Ya’li,
Saheeh Al Jame’).
Benefits of praying sunnah at Home: (1) Abstaining from showing off (2) Increased
reverence and submission (3) Revelation of mercy in the house (4) Reviling off
Shaitan (5) More Sawaab & Ajr (6) Following Sunnah (7) Training of family members
on prayer

150.The method of praying Sunnah and Nafl: It is narrated on the authority of Abdullah
ٰ ‫الل ایل َو َّ ا ٰ ا‬
bin Umar (‫ )رضي هللا عنهما‬that the Prophet (‫ )ﷺ‬said: )‫الن َہ ِار َمثنی َمثنی‬
َّ ُ َ َ
ِ ‫ (صالۃ‬The night
and day prayers (nafl) are two, two rak'ats. (Abu Dawud: Sahih).

151. Except for Hajj & Umrah, any other supererogatory worship can be left in between
after starting it and it is not required to complete (qaza) it later. Umm Al-Mominin
ً ُ ِّ ُ ‫أت َل َك‬
َ ،‫منه‬ ُ َّ ٌ َ َ ‫َّ ُ ُ ا‬
Ayesha (‫ )رضي هللا عنها‬said: )‫أدنيه أما إ ِني قد أصبحت صائما‬
ِ :‫قال‬ ‫ فخب‬، ‫حيس‬ ‫دي لنا‬ ‫(إنه أه‬
One day Prophet(‫ )ﷺ‬came home so I said: we have been given gift of “Hiss” (a kind
of food), which I have kept it for you. So, prophet(‫ )ﷺ‬said: Bring it, even though I
intended to fast it in the morning (Bukhari). So, when Salman Farsi (‫)رض هللا عنه‬
‫ي‬ invited
Abu Darda (‫)رض هللا عنه‬
‫ي‬ to eat, he broke his supererogatory fast (Bukhari).

37 | P a g e
152.There is no prayer other than Witr that it is permissible to perform in one rak'ah as
َ‫اَ ا‬ َّ ُ َ َ
َّ ‫الل ايل َو‬
Prophet(‫ )ﷺ‬said: )‫الن َه ِار َمثنی َمثنی‬ ِ ‫ (صالة‬The night and day prayers are two rak'ats
(Sunan, Saheeh). This the view of majority of scholars.

153.There are three situations of changing intentions(niyaah) during prayers;

(1) It is not permissible to change the intention of a specifc prayer with another
specific prayer, such as changing the intention of Asr to Zuhr, or changing the
intention of Chasht prayer to the Sunnah of Fajr.
(2) It is not permissible to change the intention of a general supererogatory prayer
with a specific prayer, just as it is not permissible to change the intention of a
general supererogatory prayer after beginning the prayer with some obligatory
or sunnah.
(3) It is permissible to change the intention of a particular prayer into a general
supererogatory prayer, such as to change to supererogatory intention of a
prayer which began with the obligatory intention. Or changing the intention of
the Sunnah prayer to supererogatory.
Note: In the first two cases, if the intention is changed during the prayer, then
the prayer will be void that is, if you change the intention to Zuhr prayer which
started with the intention of Asr, then neither Asr prayer nor Zuhr prayer will be
performed.

154.Performing supererogatory(nafil) prayer while sitting without any excuse earns half
the reward. Imran ibn Husayn (‫ )رضي هللا عنه‬said: I asked the Messenger of Allah (‫)ﷺ‬
about sitting and praying. He said:
َ‫َ ا َہ َ ً َُ َ َا َ ُ َ َ ا َہ َ ً ََ ٗ ا ُ َ ا‬
))‫صف ا اج ِرالقا ِئ ِم‬‫اعدا فلہ ِن‬
ِ ‫ ومن صلی ق‬،‫( ((من صلی قا ِئما فہو افضل‬Nafl Prayer) It is better to pray
standing up but whoever prays while sitting earns half the reward.” (Agreed upon).

155.Sunnah and Nawafil can be prayed while sitting on the ride while traveling.
Sayyidna Abdullah Ibn Umar (‫ )رضي هللا عنهما‬says:
َّ َ َ َ ً َ ُ ُ ‫َّ َ َ َ َ َ َ ا ُ َ َ َّ َ ا‬
َ ‫ إ َّْل اال َف َر ائ‬، ‫الل ايل‬ ِّ َ ُ َّ َ َ
،‫ض‬ ِ ِ ِ ‫ومئ ِإيماء صالة‬ ِ ‫( كان الن ِب ُّي صلى هللا عليه وسلم يص ِلي ِفى السف ِر على ر‬
ِ ‫احل ِت ِه حيث توجهت ِب ِه ي‬
َ َ ََ ُ َُ
) ‫احل ِت ِه‬
ِ ‫ويو ِتر على ر‬
(Except Compulsory prayer the Prophet (‫ )ﷺ‬used to perform tahajjud and witr
prayer in whichever direction he was riding). (Agreed upon).

38 | P a g e
156.Before starting the prayer, if possible, the rider should turn towards the qiblah,
even if it turns in the opposite direction later. Sayyidna Anas bin Malik (‫)رضي هللا عنه‬
says:
ِّ َ ُ َ ِّ َ ِّ َ َ َ َ ‫َ َ َ َ َ ا ُ َ ِّ َ َ َ َ َ َ َ ِّ ً ا َ ا َ َ ا ا‬ ِّ ُ ُ َ َ
‫لصال ِة ث ِّم خلى َع ان‬ ‫احل ِت ِه تطوعا استقبل ال ِقبلة فكبر ِل‬
ِ ‫ّٰللا صلى هللا عليه وسلم إذا أراد أن يصلي على ر‬ ِ ‫(كان َرسول‬
‫ا‬ َ َ َ ِّ َ ِّ ُ َ َ
(‫صلى أ اين َما ت َو ِّج َهت ِبه‬ ‫احل ِت ِه ثم‬
ِ‫ر‬
(If the Messenger of Allah (‫ )ﷺ‬wanted to perform the supererogatory prayer while
riding, he would turn his face towards the qiblah and say takbeer tahrimah, and
then he would continue to offer the prayer wherever he was riding. (Abu Dawud:
Saheeh).

157.It is permissible to recite from the Qur'an (by looking in mushaf) in Sunnah and
َ ‫ہ ُ َ اَ َ ُ َ َ ا ُ َ َ ا َ ُ َ اُ ا‬ ُ َ َ ‫َ َ ا‬
ِ ‫ کانت عائشة َر ِض َی ّٰللا عنہا یؤ ُّمہا عبدھا ذکوان ِمن املصح‬Umm Al-Mu'minin Ayesha’s
Nawafil, ‫ف‬
slave Zakwan used to recite from the Qur'an in nawafil. (Bukhari)

158.It is forbidden to offer “Aam Nafil” prayers in three times. (1) After Fajr prayer until
the sun rises (10 – 15min) (2) after Asr prayer until the sun sets (3) And when the
sun is in the middle of the sky (10-15min). It is narrated on the authority of Abu
Hurairah (‫ )رضي هللا عنه‬that the Prophet (‫ )ﷺ‬forbade praying (supererogatory) prayer
after Asr prayer until the sun sets and forbade praying after Fajr prayer until the sun
rises.'' (Muslim). But in these times Fard, sunnah’s and special nawafils can be
performed due some specific reason, such as tahiyyat al-masjid, two rak'ahs of
ablution, and Sun & Moon eclipse prayers.

159.Sunnah and nafil prayers can also be made up later (qazah). Umm Al-Mominin
َّ
Ayesha (‫)رض هللا عنها‬
‫ي‬ said: )‫ صال ُه َّن بعدها‬، ‫الظهر‬
ِ ‫قبل‬ َ ُ
ً ‫ص ِّل‬
َ ‫أربعا‬
ِ ‫ (كان إذا لم ي‬If Prophet(‫ )ﷺ‬could
not pray the first four sunnahs of Zuhr before the obligatory prayers, then he(‫)ﷺ‬
would pray them later (Tirmidhi Hasan). It is narrated by Umar (‫ )رضي هللا عنه‬that
Prophet(‫ )ﷺ‬siad: If a person falls asleep during the night prayer from his prescribed
portion, then offer it between Fajr and Zuhr, it is as if he had performed it during
the night (Muslim).

160.One should recite silently in the Sunnah & Nawafil prayers of day because that is
what the Prophet(‫ )ﷺ‬did. But for the nawafil of night it can be recited both silently
or loudly. As informed by Umm Al-Mominin Ayesha (‫)رض هللا عنها‬ ‫ي‬ when she was
َّ ‫(قد كان ربما‬
asked about the recitation in night prayers of Prophet(‫)ﷺ‬: )‫ وربما جهر‬، ‫أسر‬

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 Sometimes he(‫ )ﷺ‬would recite aloud and sometimes silently (Abu Dawood,Tirmizi, Nisai,
Saheeh).

161.It is mustahabb to perform two rak'ats of prayer after performing wudu '. Abu
Hurairah (‫ )رضي هللا عنه‬said: The Messenger of Allah (‫ )ﷺ‬asked Bilal (‫ )رضي هللا عنه‬one
day after the Fajr prayer: “O Bilal! What is your supererogatory act after converting
to Islam for which you have high hopes for forgiveness? Because tonight I heard the
sound of you walking in front of me in heaven? Syedna Bilal (‫ )رضي هللا عنه‬said:
َ ‫اعة م ان َل ایل َو َْل َن َہار ا َّْل‬
َ ‫ص َّل ای ُت ب ٰذل‬ َ َ ًّ َ ً ‫َما َعم ال ُت َع َم ًال فی ا ِ ا َ َ ٰ ا َ ا َ َ ً ا َ ِّ َ ا َ َ َ ُ ُ ا‬
‫ک‬ ِ ِ ٍِ ٍ ِ ٍ ‫اْلسال ِم ا ارجی ِعن ِد ای منفعة ِمن ا ِن ای لم اتط َّہ ار طہورا تاما ِف ای س‬ ِ ِ
َِّ َ ُ ‫ُّ ُ ا َ َ َ َ ہ ُ ا َ ا‬
‫الطہو ِر ما کتب ّٰللا ِلی ان اص ِلی‬
“I have never done anything more promising than this that, whenever I perform
Wudhu, day and night, I offer as many prayers as Allah Almighty approves.” (Agreed
Upon).

162.After entering the mosque, one should perform two rak'ats of Tahiyat al-Masjid
before sitting down. It is narrated on the authority of Abu Qatadah (‫ )رضي هللا عنه‬that
the Messenger of Allah (‫ )ﷺ‬said: )‫س‬ َ ‫ ِ(ا َذا َد َخ َل َا َح ُد ُک ُم ااملَ اسج َد َف ال َي ار َک اع َر اک َع َت اين َق اب َل َا ان َی اج ِل‬When a
ِ ِ
man enters the mosque, he should offer two rak'ats of prayer before sitting down.
(Agreed upon).

Issues & Rulings of “Sajda Sahu” (Prostration of Forgetfulness)

163.These are the two prostrations that are performed due to a mistake/forgetfulness
in the prayer, and such a mistake is due to human nature, which is not a sign of
negligence or carelessness in the prayer. Infact, Sayyid al-Bashar Prophet(‫ )ﷺ‬has
also forgotten in the prayer, as mention in the following hadeeths. It is necessary to
do sajdah sahu if any obligatory(fard) part of prayer is missed and complete that
obligatory part, but if any wajib part is missed then it is sufficient to do sajdah sahu
instead, and if the sunnah is missed by mistake, then there is no need for sajdah
sahu.
It is done in three situations.
(1) Excess: Adding something to the prayer by mistake. If the worshiper remembers
this excess after the prayer, it is enough for him to do prostration of forgetfulness.
But if he remembers this excess in prayer, he should leave it immediately and start
the next action, and it is enough to do sajdah sahw at the end of the prayer, as if
one were standing for the fifth rak'ah in the Zuhr prayer. As soon as he remembers,

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he should immediately leave this rak'ah and sit in tashahhud, and after reciting
tashahhud, say salaam both sides, and then perform two prostrations of
forgetfulness and then say salaam again. Evidence: Abdullah ibn Mas'ud ( ‫رضي هللا‬
‫ )عنه‬said:
َ َّ َ َ َ َ َ َ َ َ َ َ َ َّ َ َ َ َ ً ‫ُّ ا َ َ ا‬ َّ َ َّ َ ُ َّ َ
‫صل ايت‬ : ‫ وما ذاك ؟ قال‬: ‫الصال ِة ؟ فقال‬ ‫ أ ِز َيد ِفي‬: ‫يل ل ُه‬ ‫ ف ِق‬، ‫صلى الظهر خمسا‬ ِ ‫(أن َرسول‬
‫ّٰللا صلى هللا عليه وسلم‬
َ ‫َ ا ً َ َ َ َ َ ا َ َ ا َ ا َ َ َ َّ َ ُ َّ َ َ َّ َ َ َ ا ُ ُ َ ا َ َ ا‬
)‫ ِإن َما أنا َبش ٌر ِمثلك ام أن َس ی ك َما تن َس اون‬: ‫ال‬‫ ثم ق‬،‫ فسجد سجدتي ِن بعد ما سلم‬. ‫خمسا‬
“The Messenger of Allah (‫ )ﷺ‬prayed five rak'ahs of the noon prayer. He was asked:
Have the rak'ahs of the prayer been increased? He (‫ )ﷺ‬said: How is that? The people
said: You have prayed five rak'ahs, so the Messenger of Allah (‫ )ﷺ‬said salaam and
then prostrated twice”. (Bukhari and Muslim).
2) Deficiency: If one misses the wajib tashahhud in the middle, then it is not
necessary to perform it. It is enough to perform the prostration of forgetfulness
before the salaam. Abdullah ibn Bahina (‫ )رضي هللا عنه‬narrated that:
َ َ َ َّ َ َ َ ‫َّ ا َ َ ا ُ َ َ ا َ ا َ ا ا‬ َ ‫الظ اه َر َف َق‬
ُّ ُ َّ َ َّ َ
‫ َح َّتی ِإذا قض ی‬، ‫اس َم َع ُه‬
ُ ‫الن‬ ‫ فقام‬، ‫ام ِفي الركعتي ِن األوليي ِن لم يج ِلس‬ ‫(أ َّن الن ِب َّي صلى هللا عليه وسلم صلى ِب ِهم‬
َّ ُ ِّ ‫َ َ َ ا‬ َ ٌ َ َ ‫َّ َ َ َ ا َ َ َ َّ ُ َ ا َ ُ َ َّ َ َ ا‬
)‫ ث َّم َسل َم‬، ‫ ف َس َج َد َس اج َدت اي ِن ق اب َل أن ُي َس ِل َم‬، ‫س‬ ‫الصالة و انتظرالناس تس ِليمه كبروهو ج ِال‬
“The Prophet (‫ )ﷺ‬offered the Zuhr prayer. After two rak'ahs, he stood up instead
of sitting down. The people stood up with him. Then when he had finished the
prayer and the people were waiting for him to say salaam, he said takbeer and
prostrated twice before saying salaam”. (Agreed upon).
(3) Doubt: If there is any doubt about the number of rak'ahs, then consider the
least number of rak'ahs and do the prostration of forgetfulness before the salaam.
َ ُ َ َ ‫َ َ َ َ ا َ ا َ ا َ َّ َ َ ً َ ا َ ا َ ً َ ا َ ا َ ا َّ َّ َ ا َ ا َ َ َ ا‬ ُ َ َ
‫است ايق َن ث َّم َي اس ُج ُد َس اج َدت اي ِن‬ ‫(إذا ش َّك أ َح ُدك ام ِفي صال ِت ِه فلم يد ِر كم صلى ثالثا أم أربعا فليطرح الشك وليب ِن على ما‬
َ َّ ً ‫َ ا َ َ ا ُ َ ِّ َ َ ا َ َ َ َّ َ ا ً َ َ ا َ َ ُ َ َ َ ُ َ ا َ َ َ َّ ا َ ً َ ا َ َ َ َ َ ا‬
)‫يما ِللش ايط ِان‬ ‫ ف ِإن كان صلى خمسا شفعن له صالته و ِإن كان صلى ِإتماما ِألرب ٍع كانتا تر ِغ‬، ‫قبل أن يس ِلم‬
“When a person has doubts about the rak'ahs of his prayer, and does not
remember that he has prayed three or four, he should ignore the doubt (ie four)
and act on certainty, that is, count three rak'ahs, and before saying salaam, perform
prostration of forgetfulness. If he has performed five rak'ahs, then these two
prostrations together will make it two supererogatory prayer, and if he has
performed four, then these two prostrations will humiliate the devil” (Muslim).
It is clear from the ahaadeeth mentioned above that reciting tashahhud after
prostration of forgetfulness is not proven by the Sunnah, because there is no
mention of doing so in any saheeh hadeeth. (Fatwa of the Standing Committee (7/148).

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164.If a compulsory act such as prostration and bowing is missed, it is necessary to
complete it, and the prostration of forgetfulness will be performed after the salaam.
There are three conditions for performing such missed acts:
(1) If he remembers that fard (bowing or prostration, etc.) before reaching that
same act in the next rak'ah, then he should immediately return to this missed fard
and perform it, and the remaining rak'ahs should be completed.
(2) The second condition is that the missed obligatory act is remembered when the
praying person has reached the same act in the next rak'ah. In such a case, the
previous rak'ah (in which the fard was forgotten) will be cancelled and this rak'ah
will be counted in its place.
(3) The third condition is that if the missed fard act is remembered after the
obligatory salaam, then one rak'ah should be performed instead of the rak'ah in
which the obligatory act was missed. In all these cases, after saying salaam, two
prostrations should be performed and then salaam should be performed. (Sharh
Mumta:3371).

165.There is no difference of opinion among the scholars as to whether it is permissible

to perform Sajdah-e-Sahoo in all cases before or after Salam, although it is
preferable that the situations where Prophet(‫ )ﷺ‬prostrate before Salam should be
done before salam, and where Prophet(‫ )ﷺ‬prostrate after Salam should be done
after Salam (Ibn Taymiyah).

166.Missing some sunnah part of prayer of having any thought during paying does not
require sajdah sahu, Aqaba ibn al-Harith (‫ )رضي هللا عنه‬said:
ُ ُ َ َ َ َ َ َ َ َّ ُ َ ‫ا َ ا َ َ َ َّ َ َّ َ َ َ َ ً َ َ َ َ َ َ ا‬ ِّ َّ َ َ ُ ‫َ َّ ا‬
ِ ‫ ثم خرج ورأى ما ِفي وج‬،‫ض ِنسا ِئ ِه‬
‫وه‬ ِ ‫ فلما سلم قام س ِريعا دخل على بع‬،‫(صليت مع الن ِب ِي صلى هللا عليه وسلم العصر‬
ُ ََ َ ‫َ ا‬ َ ‫ا َ ََ ُ َا‬ َ َّ ََ ُ َ َ َ َ َ َ ‫ا َ ا ا َ َ ُّ ا ُ ا‬
‫ ِعن َدنا فأ َم ارت‬-‫أ او َي ِبيت‬- ‫ ِت اب ًرا ِعن َدنا فك ِر اهت أن ُي ام ِس َي‬- ‫الصال ِة‬ ‫ َو أنا ِفي‬- ‫ ذك ارت‬:‫ال‬‫القو ِم ِمن تعج ِب ِهم ِلسرع ِت ِه فق‬
)‫ِب ِق اس َم ِت ِه‬
“I prayed the Asr prayer with the Messenger of Allah (‫)ﷺ‬. After the prayer, the
Messenger of Allah (‫ )ﷺ‬got up immediately and went to one of the Azwaje-
Mutaharat (wife). After returning when he(‫ )ﷺ‬saw surprised faces of his
companions, he(‫ )ﷺ‬said, I remembered during the prayer that there is some gold in
the house, and I do not like to keep gold in the house till night, so I have ordered to
distribute it”. (Bukhari).

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167.If one forgets several times in the prayer, then two prostrations of forgetfulness
are sufficient for him for all the mistakes. As far as the hadeeth which says that
prostration for each mistake is stated separately, then this hadeeth is da'eef (weak).

168.If a person forgets to do sajdah sahu, he should do that whenever he remembers

it, even though there was a conversation between him and others. Furthermore, it
is “Sunnah” for the majority of the scholars to do sajdah sahu and there is no sin if
he forgets to do it.

169.It is mentioned in ‘saheehain’ from Ibn Masood that Prophet(‫ )ﷺ‬did sajda sahu
after salaam and some discussion with Sahaba. It is clear from the above-mentioned
hadith that the prayer is not invalidated by talking about forgetfulness after salam.

170.If the imam stands for the fifth rak'ah in forgetfulness, and he did not return,
despite the warnings of the follower, and the follower is convinced that this is
indeed the fifth rak'ah, then the follower should not follow the imam (Ibn Taymiyah).

171.If the traveler stands up for the third rak'ah, he should sit back, because his
intention was for two rak'ahs.

172.If a follower(muqtadi) forgets behind the Imam or makes mistake, there is no

prostration for him. When Mu'awiyah ibn al-Hakam (‫)رض هللا عنه‬ ‫ي‬ mistakenly said
(‫)يرحمك هللا‬, to the one who sneezed during the prayer but Prophet(‫ )ﷺ‬did not order
him to repeat the prayer.

173.Whoever has intended to perform two rak'ahs of Nafl or Sunnah, but stands up for
the third rak'ah in forgetfulness, then it is better for him to leave the third rak’ah
and sit and at the end he should prostrate (sajda Sahu). As per the saying of Prophet
(‫)ﷺ‬: The night and day nafil prayers are two rak'ah’s.

174.There is no need to perform sajdah sahu if one forgets in the funeral prayer,
because the method of the funeral prayer is different from the fard prayers, so there
is no bowing and prostration in it (Ibn Uthaimeen).

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 Issues & Rulings of Qadha(missed) Prayers
175.When and how to perform the qadha prayer: Missed prayers should be made up
as soon as it is remembered. Anas ibn Malik (‫ )رضي هللا عنه‬said: The Messenger of
َ َّ َ َ َّ َ َ َ َ َ َ ُ ‫َ ا َ َ َ َ ً َ ا‬
Allah (‫ )ﷺ‬said: )‫ص ِ ِّل ِإذا ذك َر َها ْل كف َارة ل َها ِإْل ذ ِلك‬‫( (من ن ِس ي صالة فلي‬If a person forgets to pray,
he should pray when he remembers, and this is the expiation for him). (Agreed upon).

176.The qadha prayer should be performed in order. Jabir ibn Abdullah (‫)رضي هللا عنه‬
narrated that on the day of the battle of Khandaq, Umar (‫ )رضي هللا عنه‬came to
prophet while cursing the polythiest Quraysh after sunset and said: O Messenger of
Allah(‫)ﷺ‬: I offered the Asr prayer at sunset. The Messenger of Allah (‫ )ﷺ‬said: “By
Allah, I have not performed the Asr prayer yet. Then he and all of us performed
ablution, and after sunset, first offered the Asr prayer and then the Maghrib prayer.
(Bukhari).

177.If a person's prayer are missed due to an illness or an accident which caused him to
faint, then he does not need to perform such prayers, because this fainting is not
within his control, but if he faints due to taking anesthesia, etc, in that case, he will
have to perform the qadha prayers, because this unconsciousness is at his own
decision. In the same way, he has to make up the prayers that he missed because
of consuming something that is haram(alcohol, drugs etc). (Sharah Al-Mumta Ibn
Uthaymeen: 2/18).

178.Qadha-e-Umri is not proven by Sunnah. In this regard, a hadith is narrated that one
who does not remember how many prayers are missing he/she should perform four
rak'ahs after the last Friday of Ramadaan and ask for forgiveness. Allama Ibn Baaz
comments on this hadith: This hadeeth does not exist, that is, it is baseless, because
the person who deliberately left the prayer without any excuse is a kaafir. He needs
to repent to Allah and make firm commitment not to miss prayers next time.
Therefore, there is no evidence of Qadha-e-Umri. Shaikhul Islam Ibn Taymiyah,
Allama Ibn Qayyim, Shaikh Ibn Uthaimeen have prefered this understanding.
Yes, it is permissible to perform qadha prayers only for a person who has missed
due to illness or mistake then he will make up his missed prayers. And he who does
not remember how many prayers are missed, he should pray as many prayers as he
can to make sure that he has completed all the missed prayers.

44 | P a g e
 Also, if the number of prayers missed are many, then it is sufficient to perform only
the obligatory prayers, but if the number of prayers is less, then the sunnah should
also be performed.

Issues & Rulings of Friday Prayer

179.The virtue of coming early for the Friday prayer: Abu Hurairah (‫ )رضي هللا عنه‬said:
The Messenger of Allah (‫ )ﷺ‬said:
َ ُّ
‫الص ُحف‬
َ ُ َ َ َ َ َ َ َ َّ َ َ َ َّ َ َ ُ ُ ‫َ َ ٌ َ ا‬
‫ام ط َو اوا‬ ‫ان َع َلى ُك ِّل َباب م ان َأ اب َو ا َ ا‬ َ َ َ ُ ُ ‫َ َ َ َا ُ ا‬
ِ ‫اب املس ِج ِد مال ِئكة يكتبون األول فاألول ف ِإذا جلس‬
‫اإلم‬ ِ ِ ٍ ِ ‫ِ(إذا كان يوم الجمع ِة ك‬
َّ َ ُ َ ‫ا َ ا‬ َّ َ ُ ً َ َّ َ ُ َ َ ‫ا‬ َّ َ َ ‫ا‬
ُ َ ‫َ َ ُ َ ا َ ُ َ ِّ ا‬
‫ش ث َّم كال ِذي‬ ‫الذك َر َو َمث ُل امل َه ِ ِّج ِر ك َمث ِل ال ِذي ُي اه ِدي ال َب َدنة ث َّم كال ِذي ُي اه ِدي َبق َرة ث َّم كال ِذي ُي اه ِدي الكب‬ِ ‫وجاءوا يست ِمعون‬
َ َ ‫ا‬ َّ َ ُ َ َ َ َّ
)‫اجة ث َّم كال ِذي ُي اه ِدي ال َب ايضة‬ ‫ُي اه ِدي الدج‬
(When it is Friday, angels are stationed at every door of the mosque, who write the
names of those who come to the mosque first. When the imam sits down for the
sermon, the angels also close the register to listen to the dhikr. So the example of
the one who comes early is like he sacrificed a camel, then the example of the one
who comes after him is like he sacrificed a cow, then the example of the one who
comes after him is like he sacrificed a goat, and then the example of the one who
comes after him is like he sacrifice a hen, then the example of the one who comes
after him is like he sacrificed an egg). (Al-Bukhari).

180.The virtue of Friday prayer, and its etiquette: Performing Friday prayer forgives
minor sins for a week: Abu Hurairah (‫ )رضي هللا عنه‬said: The Messenger of Allah (‫)ﷺ‬
said:
َ َ َ ُ ِّ َ ُ َّ ُ َ ‫َ ا ا َ َ َ ُ َّ َ َ ا ُ ُ َ َ َ َ َّ َ ُ ِّ َ َ ُ ُ َّ َ ا َ َ َ َّ َ ا ُ َ ا ُ ا‬
‫ غ ِف َر ل ُه َما َب اين ُه َو َب اين‬،‫ص ِلي َم َع ُه‬ ‫ ثم ي‬،‫ ثم أنصت حتی يفرغ ِمن خطب ِت ِه‬، ‫(من اغتسل ثم أتى الجمعة فصلى ما ق ِدر له‬
َ َ َ ‫ا ُ ُ َ ُا َ ََ ا‬
)‫ض ُل ثالث ِة أ َّي ٍام‬‫الجمع ِة األخرى وف‬
“Whoever performs ghusl on Friday, then comes to the mosque, and performs as
many supererogatory prayers as he is destined to do, then after silently listens to
the Friday sermon, then performs the obligatory prayer with the imam. So, his sins
from Friday to Friday and three more days are forgiven”. (Muslim).

181.Punishment for skipping Friday prayers: Abdullah ibn Masood (‫ )رضي هللا عنه‬said:
The Messenger of Allah (‫ )ﷺ‬said about those who skip the Friday prayer:
َ ‫ا‬ َ ُ َّ َ َ َ َ ُ ُ َّ ِّ َ ُ ً ُ َ َ ُ ‫َ َ ا َ َ ا ُ َ ا‬
)‫ ث َّم أ َح ِّ ِرق َعلى ِر َج ٍال َيتخلفون َع ِن ال ُج ُم َع ِة ُب ُيوت ُه ام‬،‫اس‬
ِ ‫( (لقد هممت أن آمر رجال يص ِلي ِبالن‬I want to order
someone to offer prayer, then I burn those who do not offer Friday prayers,
including their houses). (Muslim).

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182.On whom is Friday not obligatory? Tariq ibn Shahab (‫ )رضي هللا عنه‬said: The
Messenger of Allah (‫ )ﷺ‬said:
ٌ ‫ َأو َمر‬،‫صب ٌّي‬َ َ ٌ َ َ َ ٌ ُ َ ٌ َ َ َ َ َّ َ َ َ ُ ُ ََ َ ٌّ َ ُ َ ُ ُ
)‫يض‬ ِ ِ ‫اج ٌب على ك ِ ِّل م‬
ِ ‫ أو‬،‫ أو امرأة‬،‫ عبد مملوك‬:‫سل ٍم ِفي جماع ٍة ِإْل أربعة‬ ِ ‫( (الجمعة حق و‬Except for
slaves, women, children, and the sick, every Muslim is obliged to pray Jumu'ah in
congregation). (Abu Dawud: Sahih).

183.He on whom Jumu'ah prayer is fard, should perform ghusl on Jumu'ah. Abu Sa'eed
al-Khudri (‫ )رضي هللا عنه‬said: The Messenger of Allah (‫ )ﷺ‬said:
َ ُ َ َ َ ُ ُ ‫ُ ا ُ ا‬
)‫اج ٌب َعلى ك ِ ِّل ُم احت ِل ٍم‬
ِ ‫( (غسل الجمع ِة و‬Friday Ghusl is obligatory on every adult man). (Book of
Sunnah and Ahmed).

184.The time for Friday prayer: Anas ibn Malik (‫ )رضي هللا عنه‬said:
َّ ُ َ َ َ َ ُ ُ ‫َ َ ُ َ ِّ ا‬ َّ َ
ُ ‫الش ام‬
)‫س‬ ‫( (أ َّن الن ِب َّي صلى هللا عليه وسلم كان يص ِلي الجمعة ِحين ت ِميل‬The Messenger of Allah (‫ )ﷺ‬used
to offer Jumu’ah immediately after midday). (Bukhari).

Issues & Rulings of Witr prayer

185.The Virtue of Witr Prayer: Witr is not a part of the Isha prayer, but it is the night
prayer, which Allah has permitted for the convenience of the people to be
performed after the Isha prayer until dawn: Kharijah ibn Hudhaafah (‫)رضي هللا عنه‬
said, The Prophet (‫ )ﷺ‬said:
َ ‫ا ا َ ََ ُ ُ َ ُ ا َ َا َ َ ا َ َ ُُ ا‬ َّ َُ َ َ َ ُ َ َ َّ
)‫صالة ال ِعشاء ِإلى طلوع الف اجر‬ ‫ جعله هللا لكم ِفيما بين‬،‫ ال ِوتر‬: ‫صالة ِهي خ اير لكم ِمن ُح امر الن َعم‬ ‫هللا أ َم َّدكم ِب‬ ‫(إن‬
(Allah has blessed you with another prayer in addition to the obligatory prayers,
which is better for you than the red camels. It is the Witr prayer which Allah has
ordained for you between the Isha prayer and the Fajr prayer. (Abu Dawud, Ibn Majah:
Saheeh al-Tirmidhi).

186.Ruling of Witr: Witr prayer is Sunnah Maqada, which the Messenger of Allah (‫)ﷺ‬
did not skip during the journey or otherwise. Ali (‫ )رضي هللا عنه‬says:
َّ ُ َ َّ َ ٌ َّ ُ ُ َّ َ َ َ ُ ‫(الو ات ُر َل اي َ َ ا َ َ َ ُ ُ ا َ ا‬
‫ا‬
ِ ‫ ول ِكنه سنة سنها َرسو ِل‬، ‫س ِبحت ٍم كصال ِتكم املكتوب ِة‬
) ‫ّٰللا صلى هللا عليه وسلم‬ ِ (Witr is not as
important as obligatory prayer, but it is Sunnah, which the Messenger of Allah (‫)ﷺ‬
commanded. (Nisai: Sahih).

187.Number of units in Witr: Abu Ayyub Ansari (‫ )ﷺ‬said: The Messenger of Allah (‫)ﷺ‬
said:
‫َا ا‬
)‫اح َد ٍة فل َيف َع ال‬ َ ُ ‫ََ َاَ ا َ َ َ ا َ َ َ ا‬ ُ ‫ َف َم ان َأ َح َّب َأ ان ُيوت َرب َخ ام َ ا َ ا َ َ َ ا َ َ َ ا‬، ‫( االو ات ُر َح ٌّق‬
ِ ‫ ومن أح َّب أن يو ِت َر ِبو‬، ‫ ومن أح َّب أن يو ِت َر ِبثال ٍث فليفع ال‬، ‫س فليفع ال‬
ٍ ِ ِ ِ

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 “It is the right of every Muslim to pray Witr. however, whoever likes it should pray
five, and whoever likes it should pray three, and whoever likes it should pray one”.
(Abu Dawud, Nisa'i, Ibn Majah: Sahih).

188.The Prophet (‫ )ﷺ‬forbade the praying of three Witr with two tashahhuds and one
salaam like that of Maghrib prayer. Abu Hurairah (‫ )رضي هللا عنه‬said: The Prophet (‫)ﷺ‬
‫َ َ اَ ا‬ ‫ََ ُ ا‬ ُ َ
said: )‫صال ِة املغ ِر ِب‬‫( (ْل تو ِت ُروا ِبثال ٍث تش ِب ُهوا ِب‬Do not pray three-witr like that of Maghrib
prayer). (sahah alhaakim).

189.It is Sunnah to pray these Surahs after Surah Al-Fatihah in three witr: Sayyidna
Ubayy ibn Ka'b (‫ )رضي هللا عنه‬said: The Prophet (‫ )ﷺ‬used to recite Surah Al-A'la in the
first rak'ah of Witr, In the second he would recite Surah Al-Kafiroon, and in the third
he would recite Surah Al-Ikhlas. (Nisai’: Sahih).

190.It is Sunnah to recite du'aa qunoot before or after ruku' in witr. Imam Bukhari ( ُ‫َر ِح َمه‬
ُّ ‫وت َق اب َل‬
ُ َ ‫الر ُك َ َ ا‬
ُ‫ )ٱ ٰ َّلل‬says in Sahih Bukhari: )‫وع وبعده‬
ُُ‫ا‬
ِ ‫( (باب القن‬Chapter: Duaa Qunoot before
ِ
Ruku’ and after Ruku’). Abi ibn Ka'b (‫ )رضي هللا عنه‬said: The Messenger of Allah (‫)ﷺ‬
used to recite the supplication of Qunoot in Witr before bowing. (Ibn Majah: Sahih).
Anas ibn Malik (‫ )رضي هللا عنه‬said: “The Messenger of Allah (‫ )ﷺ‬used to ask for
supplication after bowing.” (Ibn Majah: Sahih).

191.The best du'aa of Qunoot which the Prophet (‫ )ﷺ‬taught to his grandson. Sayyidna
hasan ibn Ali (‫ )رضي هللا عنه‬said: The Messenger of Allah (‫ )ﷺ‬taught me this
supplication to be recited in the witr:
َ َ َ َ َ َ َ َ َ َّ َ َ َّ َ َ َ َ ‫ َو َعافني ف‬، ‫يم ان َه َد اي َت‬ َّ
‫ َو ِق ِني ش َّر َما قض ايت‬، ‫يما أ اعط ايت‬ ‫ َو َب ِار اك ِلي ِف‬، ‫يم ان ت َول ايت‬ ‫ َوت َول ِني ِف‬، ‫يم ان َعاف ايت‬ ِ ِِ
َ ‫(الل ُه َّم ااهدني ف‬
ِ ِِ
َ َ َ َ َ ‫َ َ ا‬ َ َ ُ َّ َ َ َ ‫ا‬ ‫َّ َ َ ا‬
)‫ ت َب َاركت َرَّبنا َوت َعال ايت‬، ‫ َوْل َي ِع ُّز َم ان َع َاد ايت‬، ‫ َو ِإنه ْل َي ِذ ُّل َم ان َوال ايت‬، ‫ ِفإنك تق ِض ي َوْل ُيقض ی َعل ايك‬،
“O Allah guide me among those You have guided, pardon me among those You have
pardoned, befriend me among those You have befriended, bless me in what You
have granted, and save me from the evil that You decreed. Indeed, You decree, and
none can pass decree, and none can pass decree upon You, indeed he is not
humiliated whom You have befriended, blessed are You our Lord and Exalted. (Nisai’:
Sahih).

192.In addition to Qunoot-e-Witr, there is Qunoot-e-Nazla, which should be recited as

required when the Muslims are facing a war or oppression from the disbelievers.
Therefore, it should be done to invoke Allah to help the Muslims and for the

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 destruction of the disbelievers. It is Sunnah to ask for the Qunoot after bowing in all
prayers or in some prayers.

Issues & Rulings of Tahajjud(Night) Prayer

‫ا‬ ََ َّ َ
193.The Virtue of Tahajjud Prayer: Allah says: }‫{و ِمن الل اي ِل فت َه َّجد ِب ِه‬
َ (Recite the Qur'an in

Tahajjud prayer at night). (Bani Isra'il: 79). further said:

ً ‫ا ً َا‬ َ َ َّ َ َ َ َّ
}‫اشئة الل اي ِل ِه َي أش ُّد َوطئا َو أق َو ُم ِقيال‬
ِ ‫( ِ{إن ن‬Indeed, worship in the night is more impactful and
suitable for recitation). (Al-Muzammil: 6).

194.The Masnoon rak'ahs of the tahajjud prayer: Umm Al-Mu'minin Ayesha ( ‫رضي هللا‬
َ ‫ ُيوت ُر م ان َها ب َو‬، ‫ ُي َس ِّل ُم َب اي َن ُك ِّل َر اك َع َت اين‬، ‫الل ايل إ اح َدى َع اش َر َة َر اك َع ًة‬
‫ )عنها‬said: )‫احد ٍة‬
َّ َ ِّ َ ُ َ َ
ِ ِ ِ ِ ِ ِ ِ ِ ِ ‫ (كان يص ِلي ِمن‬The Prophet
(‫ )ﷺ‬used to perform eleven rak'ahs (tahajjud prayer) at night, says salaam after
every two rak'ahs, and perform one witr at the end. She further says:
َ ‫َ َ ا‬ َ‫َا‬ َ ‫( َ(و َل ام َي ُك ان ُيوت ُر ب َأ ان َق‬Prophet(‫’))ﷺ‬s night prayer was not less
)‫ َوْل ِبأكث َر ِم ان ثالث َعش َرة‬، ‫ص ِم ان َس اب ٍع‬ ِ ِ
than seven and not more than thirteen. (Abu Dawud: Sahih).

Issues & Rulings of Taraweeh prayer.

195.Taraaweeh, Tahajjud and Qiyam al-Layl are not separate prayers but are different
names for the same prayer. In Ramadaan, this prayer is called the qiyaam of
Ramadaan, the number of which is eleven rak'ahs. Ayesha (‫ )رضي هللا عنها‬said about
the night prayer of the Messenger of Allah (‫)ﷺ‬:
ً ‫ا َ ا‬ َ َ َ َ َ َ َ
)‫ ( َما كان َي ِز ُيد ِفي َر َمضان َوْل ِفي غ اي ِر ِه َعلى ِإ اح َدى َعش َرة َرك َعة‬The Messenger of Allah (‫ )ﷺ‬did not pray
the night prayer more than eleven rak'ahs, either in Ramadaan or outside of
Ramadaan. (Agreed upon).

196.The virtue of Qayaam(standing) in Ramadaan: Abu Hurairah (‫ )رضي هللا عنه‬said: The
‫َا‬ ََ َُ ُ َ َ ََ َ َ ‫َ ا‬
‫ان إ َيم ًانا َو ا‬
Messenger of Allah (‫ )ﷺ‬said: )‫اح ِت َس ًاباغ ِف َر له َما تق َّد َم ِم ان ذن ِب ِه‬ ِ ‫ ( من قام رمض‬He who
stands in prayer in Ramadaan with faith and with the intention of reward, his past
(minor) sins are forgiven. (Bukhari).

Issues & Rulings of Combining Prayers (jama’a)

197.It is masnun to say only one adhan while combining two prayers, and to say iqamah
for each prayer: Jabir (‫ )رضي هللا عنه‬said:

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 َ َ َ َ
)‫اح ٍد َو ِ إق َامت اي ِن َول ام ُي َس ِِّب اح َب اي َن ُه َما ش اي ًئا‬ َ َ َ َ َ ‫َ َ ا ُ ا َ َ َ َ َ َّ َ ا َ ا َ َ ا‬ َّ َّ َ
ِ ‫(ان الن ِب َّي صلى هللا عليه وسلم أتى املزد ِلفة فصلى ِبها املغ ِرب وال ِعشاء ِبأذ ٍان و‬
When the Prophet (‫ )ﷺ‬came to Muzdalifah, he combined Maghrib and Isha prayers
with one adhaan and two iqaamah, and did not pray any Sunnah between the two
prayers. (Muslim).

198.In which cases it is permissible to combine prayers:

(1) During the journey: It is permissible to combine the Zuhr and Asr prayers, and
Maghrib and Isha prayers. As per ease it can be prayed early or delayed.
(2) If the patient has difficulty in performing each prayer on time, he can also
combine it like a traveller.
(3) A person who has such a condition that his ablution does not remain, and it is
difficult to perform ablution for every prayer.
(4) Istihaza patient if she wants to do ghusl for both prayers.
(5) A person who has a compulsion that puts his life or property in grave danger.

199.(6) It is permissible to combine prayer in rain, mud, snow and stormy winds in which
it is difficult for people to come to the mosque: Abdullah bin Abbas (‫)رضي هللا عنه‬
said:
ُ ‫ال َأ ُّي‬
-‫وب – السختياني‬ َ ‫ َف َق‬،" ‫ص َر َواملَ اغر َب َوال ِع َش َاء‬ ُّ
َ ‫الظ اه َر َو‬
‫الع ا‬ :‫ا‬ ً ‫ص َّلى ب ااملَد َينة َس اب ًعا َو َث َمان‬
‫ي‬ َ ‫هللا َع َل ايه َو َس َّل َم‬ ُ ‫ص َّلى‬ َ ‫النب َّي‬َّ َّ َ
ِ ِ ِ ِ ِ ِ ِ ‫أن‬
َ َ َّ َ
‫ ل َعل ُه ِفي ل ايل ٍة َم ِط َير ٍة‬:
“The Messenger of Allah (‫ )ﷺ‬prayed seven and eight rak'ahs in Madinah: ie
combined the Zuhr, Asr and Maghrib, Isha prayers together. The narrator of the
hadeeth, Ayub al-Sakhtiani, said: It is possible that it was due to the rain”. (Bukhari).
َُ ُ َ ‫َ َا‬
There is more in one addition that ‫ أ َر َاد أن ْل ُي اح ِر َج أ َّمته‬The Prophet (‫ )ﷺ‬wanted it not to
be difficult for his ummah.
This is confirmed by the hadeeth of Ibn 'Umar (‫ )رضي هللا عنه‬that he used to combine
the Maghrib and Isha prayers with the rulers because of the rain. (Muwatta Maalik).

The Patient's Prayer

200.Imran ibn Husain (‫ )رضي هللا عنه‬said: I was suffering from hemorrhoids. I asked the
Prophet (‫ )ﷺ‬about praying, and he said:
‫َ ا َ َ َ َ َ ا‬ ََ ‫َ ا َا َ ا َ ا‬ َ َ
)‫ ف ِإن ل ام ت است ِط اع ف َعلى َجن ٍب‬، ‫اع ًدا‬
ِ ‫ ف ِإن لم تست ِطع فق‬، ‫ (ص ِ ِّل قا ِئ ًما‬If you can stand up and pray, then
stand up and pray. If you cannot stand, then pray while sitting. If you cannot sit,
then pray while lying down. (Bukhari), the narration of Nisai’ has addition

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 ‫َ ا َ َ َ َ َا‬
))‫ ((ف ِإن ل ام ت است ِط اع ف ُم استل ِق ًيا‬If you do not have the strength to lie on your side, then pray
while lying on your back.

201.The principle is that the patient should perform every prayer at its appointed time,
but if it is difficult for him, then he can offer Zuhr with Asr and Maghrib with Isha,
depending on how easy it is, combining it with the former or the later prayer.
However, the Fajr prayer is offered at its appointed time, it is not permissible to
combine it with any other prayer. If the patient is in his area (not a traveller) then
he is only allowed to combine prayers, but he is not allowed to shorten it. But if he
is a traveller then he is allowed to shorten it. (Majmu Fatwas of Ibn Uthaymeen: Volume 15).

The Prayer of a Traveler

202.The masnun way to combine the prayers during the journey is, if the journey starts
after Zuhr prayer, then he should offer Asr prayer with the Zuhr prayer, and then
start the journey, and if the journey starts before Zuhr. In that case, the Zuhr prayer
should be delayed and performed with the Asr prayer, and likewise Maghrib and
Isha prayers should be combined.
Sayyidna Mu'adh (‫ )رضي هللا عنه‬says:
ُّ َ َّ َ ُ ‫َ َ َ ا َ َ ُ َ َ ا َ َ َ َ ا َ َ ا َ َ َّ ا‬
‫الظ اه َر َح َّتی َي اج َم َع َها إ َلى اال َع ا‬ َّ ِّ َ
‫ص ِر‬ ِ ‫أن الن ِب َّي صلى هللا عليه وسلم كان ِفي غزو ِة تبوك ِإذا ارتحل قبل أن ت ِزيغ الشمس أخر‬
َّ َ ‫َ ا َ ا‬ َ َ َ َ ُ ً َ َ ‫ُّ ا َ َ ا َ ا‬ َّ َ ‫َّ ا‬ ‫َ ُ َ ِّ َ ُ َ َ ً َ َ ا َ َ َ َ ا َ َ ا‬
‫ َوكان ِإذا اارت َح َل ق اب َل املغ ِر َب أخ َر‬،‫يعا ث َّم َس َار‬ ‫صلى الظهر والعصر ج ِم‬ ‫س‬
ِ ‫ و ِإذا ارتحل بعد زي ِغ الشم‬،‫فيص ِلیهما ج ِميعا‬
‫اَ ا‬ َّ َ َ َ َ ‫َ َّ َ ا‬ ‫اَ ا‬ َ َ َ ‫ا‬ ِّ َ ُ َّ َ َ ‫ا َ ا‬
‫صال َها َم َع املغ ِر ِب‬ ‫ َو ِإذا اارت َح َل َب اع َد املغ ِر ِب عجل ال ِعشاء ف‬،‫ص ِل َی َها َم َع ال ِعش ِاء‬ ‫املغ ِرب حتی ي‬
“The Journey to the Battle of Tabuk If the Prophet (‫ )ﷺ‬started his journey before
zuhr prayer than he would delay Zuhr and perform it with the Asr prayer, and if
would start his journey after zuhr prayer than he would combine ‘Asr prayer with
it and then start his journey. If he started his journey before Maghrib prayer, he
would delay it and combine it with Isha, and if he started his journey after Maghrib
prayer, he would combine Isha prayer with Maghrib”. (Abu Dawud, al-Tirmidhi: Sahih).

203.It is masnun to shorten the prayer during the journey, that is, the prayer of four
rak'ahs will be performed in two rak'ahs. Omar (‫ )رضي هللا عنه‬asked the Messenger
of Allah (‫ )ﷺ‬regarding prayers during travelling, the Prophet (‫ )ﷺ‬said:
َ َ َ ُ َ ‫َ َ َ ٌ َ َ َّ َ َّ ُ َ َ َ ا ُ ا َ ا‬
‫ص َدقت ُه‬ ‫ صدقة تصدق ّٰللا ِبها عليكم فاقبلوا‬the exemption of shortening the prayer is a charity
from Allah to you, so accept the charity of Allah. (Muslim).

50 | P a g e
204.The Sunnah and the method of performing the supererogatory prayer. See: Issues
of supererogatory prayers.

205.If a traveller prays behind a resident imam, he should perform the obligatory prayer
as imam (ie complete), as a traveller asked Ibn 'Abbas (‫)رضي هللا عنه‬:
ً
(‫ هكذا السنة‬: ‫ وإذا صلينا في رحالنا صلينا ثنتين؟ فقال له ابن عباس‬،‫ ) ما بالنا إذا صلينا مع اإلمام صلينا اربعا‬What
is the reason that when we pray with the Imam, we pray four rak'ahs, and when we
pray in our tents, we pray two rak'ahs? Ibn 'Abbas (‫ )رضي هللا عنه‬said: It is Sunnah to
do so. (Muslim, Fatwa of Ibn Baz: Fatwa of Noor al-Darb).

Issues & Rulings of Eid Prayer

206.There are only two Eids in Islam. Celebrating the third Eid is an innovation. Anas
(‫ )رضي هللا عنه‬said: When the Messenger of Allah (‫ )ﷺ‬came to Madinah, he saw that
the people there used to play and rejoice in two days. So he said:
َ َ َ ‫َّ َّ َ َ َّ َ َ َّ َ ا َ ا َ َ ُ ا َ ا َ ا َ َ ا َ ا َ ا َ ا ً ا ُ َ ا ا‬
‫األ ا‬
‫ض َحى‬ ‫“ ِإن ّٰللا عزوجل قد أبدلكم ِبيومي ِن هذي ِن يومي ِن خيرا ِمنهما ال ِفطر و‬In return for these two days,
Allah has given you two better days: Eid al-Fitr and Eid al-Adha”. (Abu Dawud: Saheeh).

َ ‫ا‬ َ َ
َ ‫ ف‬Pray to your Lord
207.The Eid prayer is “Fard-e-ain” on men. Allah says: ‫ص ِ ِّل ِل َرِِّبك َو انح ار‬
and offer sacrifices. (Al-Kawthar: 2). And this is one of the sign of Islam, as is the
Friday prayer, so it is necessary to establish it. Women are also urged to participate
in it: Umm Atiyah said:
‫ا ُ ُ َ َ َ َ ا ُ َّ َ َ ا َ ا‬ َََ َ ََ ‫ا َا ا‬ َ ‫َا ُ ا‬ َ َ ََ
‫ض أن َي اعت ِزل َن‬‫ وأمر الحي‬,‫ور‬ ِ ‫ وذو‬،‫)أم َرنا – تعني النبي صلى هللا عليه وسلم – أن نخ ِرج ِفي ال ِعيدي ِن العو ِاتق‬
ِ ‫ات الخد‬
َ ُ ‫ُ َ َّ ا‬
( ‫صلى امل اس ِل ِمين‬ ‫م‬
“The Messenger of Allah (‫ )ﷺ‬commanded us to take out virgins and veiled women
for the Eid prayer, and even menstruating women to come but stay away from the
place of prayer, and to participate in the Du’a of the Muslims” (Agreed Upon).

208.Method of Eid prayer: The time for Eid prayer is from the time of sunrise till the
time when sun has passed its zenith, but it is better to offer it at the beginning of
time. There is no adhan and iqamah for Eid: As Jabir ibn Samurah (‫ )رضي هللا عنه‬said:
(I prayed Eid with the Messenger of Allah (‫ )ﷺ‬several times without the adhaan and
iqaamah) (Muslim). There are two rak'ahs of Eid prayer performed before eid khutba,
before or after which no Sunnah is prayed: Ibn 'Abbaas (‫ )رضي هللا عنه‬said: The
Messenger of Allah (‫ )ﷺ‬went to the Eid al-Adha or Eid al-Fitr prayers. He prayed only
two rak'ahs, no prayer before or after it. (Muslim).

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 Namaz e Istisqa
209.The istisqa prayer is offered to ask for rain. The way to do this is to pray in an open
field in a state of humility. For the istisqa' prayer, two rak'ahs should be performed
while reciting aloud without the adhaan and iqaamah. Before or after the prayer,
only one sermon should be given, in which the people should be advised to give
alms. Then if there is any robe, shawl, or handkerchief on the head or shoulders, it
should be turned over and should pray for rain. Abdullah bin Zayd (‫ )رضي هللا عنه‬said:
َ ‫َ َ َ َ ا ُ َ َّ َ ا َ ا َ َ ا َ ا َ َ ا ا َ َ َ َ َ َ َ َ ُ َ َ َّ ا‬ َّ َ
‫صلى َرك َعت اي ِن‬‫“ أ َّن الن ِب َّي صلى هللا عليه وسلم خرج ِإلى املصلى فاستسقى فاستقبل ال ِقبلة وقلب ِرداءه و‬The Prophet
(‫ )ﷺ‬went to the mosque for the istisqa' prayer, turned to the qiblah, rolled up his
cloth and performed two rak'ahs” (Agreed upon).

Namaz e Khauf (fear)

210.The prayer of fear can be offered in travel and on the land. There are a number of
ways approved by the Messenger of Allah (‫)ﷺ‬. It can be prayed in a way that is
appropriate in a situation of war.

211.If there is a pitched battle in which it is not possible to form a line or a group, then
it is permissible to pray for each person on it’s on while walking or riding facing
towards the qiblah or if not possible than facing anywhere with gestures. In which
the prostration should be done with more bowing than the bowing itself (Bukhari).
ً ‫َ ا اُ َ ً َ ا‬
Allah says (interpretation of the meaning): }‫ {ف ِإن ِخفت ام ف ِر َجاْل أ او ُرك َبانا‬If you are in a state
of fear, then pray while walking or riding. (Al-Baqarah: 239).

Why and how to perform eclipse prayers? (Salatul Khusuf/Kusuf)

212.Explaining the method of this prayer, Umm Al-Mu'minin Ayesha (‫ )رضي هللا عنها‬said:
َ ُ ً َ َ ‫ َف َق‬،‫الناس َو َر َاء ُه‬
‫ ث َّم َرك َع‬،‫ام ِق َي ًاما ط ِويال‬
َّ َ َ َ َّ َ َ َ َ ُ َ َ َ ُ ‫الش ام‬ َّ ‫َ َ َ ا‬
‫ فقام فصلى وقام‬،‫هللا صلى هللا عليه وسلم‬ ِ ‫س على ع اه ِد َرسو ِل‬ ‫كسفت‬
ََ َ َّ ُ َّ َ ‫ُ ُ ً َ ً ُ َّ َ َ َ َ َ َ َ ً َ ً َ ُ َ ُ َ ا َ ا َ َّ ُ َّ َ َ َ ُ ُ ً َ ً َ ُ َ ُ َ ُّ ُ ا‬
‫ ثم رفع‬- ‫وع األو ِل‬ ‫ وهو دون الرك‬- ‫ ثم ركع ركوعا ط ِويال‬- ‫ وهو دون ال ِقي ِام األو ِل‬- ‫ ثم رفع فقام ِقياما ط ِويال‬،‫ركوعا ط ِويال‬
ََّ ‫َ َ َ َ ُ ُ ً َ ً ُ َّ َ َ َ َ َ َ ً َ ً َ ُ َ ُ َ ا َ ا َ َّ ُ َّ َ َ َ ُ ُ ً َ ً َ ُ َ ُ ِ َ ُّ ُ ا‬
‫وع األو ِل‬ ِ ‫ وهو دون الرك‬- ‫ ثم ركع رك َوعا ط ِويال‬- ‫ وهو دون َال ِقي ِام األو ِل‬- ‫ ثم قام فقام ِقي َاما ط ِويال‬،‫فسجد سجودا َ ط ِويال‬
ُ ُّ َ ُ َ ُ َ َ َ َ ُ َّ ‫الر ُك ا‬ ً ‫ ُث َّم َر َك َع ُر ُك‬- ‫ َو ُه َو ُدو َن االق َيام ااأل َّول‬- ‫ام ق َي ًاما طو ًيال‬
ُّ ‫ َو ُه َو ُدو َن‬- ‫وعا طو ًيال‬ َ ‫ ُث َّم َق‬-
‫ود‬ِ ‫ وهودون السج‬- ‫ ث َّم سجد‬- ‫وع األو ِل‬ ِ ِ ِ ِ ِ ِ ِ
َ َ ‫ا َ َّ ُ َّ ا‬
‫ص َرف‬ ‫ ثم ان‬- ‫األو ِل‬
When the sun eclipsed during the time of the Prophet (‫)ﷺ‬, he and the people with
him stood up for prayer. The Prophet (‫ )ﷺ‬stayed long in standing, He then bowed

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for a long time, stood up after bowing and then stood for a long time which was a
little less than the first standing, then he bowed for a long time which was a little
less than the first bowing, then he stood up after the second bowing. He prostrated
for a long time, then stood up for the second rak'ah and stood up long, which was
shorter than the first rak'ah, then bowed long which was shorter than the first
rak'ah, then stood up which was shorter than the first rak'ah. Then he bowed a little
less than the first rak’ah, then he prostrated less than the first prostration, and then
he said salaam (in some narrations is that by the time eclipse was over).

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