Illness is a blessing

Illness is also a great gift and there are many benefits from it although by looking at it may seem as if it is giving you difficulty, but in reality it is a source of rest and easiness and the illness that is of the body is actually a great source of medicine for the recovery of the soul.

What is real illness ?

The real illness is the illness of the soul and is something that should be feared and should be seen as a fatal illness. What should really happen is that a person should think of the illness or difficulty as a gift and accept it gladly, if not then at least have patience and understanding and hence by being impatient and complaining why lose the reward that has come your way and by being impatient the illness is not going to disappear but you will lose the reward and gain another problem and many people who are naive use wrong phrases and obtain sin and some in fact even say words of Kufr by blaming Allah of being cruel (may Allah protect us from this). These people destroy their world and afterlife due to these sorts of statement.

Sins are forgiven and reward is given for illness and difficulties

The Holy Prophet SallallahoAlaihiWasallam has stated that the difficulty that a Muslim suffers upto the extent that a thorn pricks them, then Allah Ta’ala forgives his sin [Bukhari, Muslim] and the Holy Prophet also states that if a Muslim is taken ill due to illness or suffers any other sort of difficulty then Allah drops his sins like a tree drops it’s leaves [Sahih Bukhari, Sahih Muslim], and the Holy Prophet also states that Allah has set a grade for a Muslim and if they do not reach that grade due to poor actions then Allah tests them by either their health, goods or children and then gives them patience and then makes them reach their intended grade [Ahmad, Abu Da’wood] and he also states that on the day of judgement when Allah rewards themfor their patience the people who had rested and relaxed in this world will wish that only if scissors would have cut their skins and given them that sort of difficulty so that they could be collecting the reward [Tirmizi].

Visiting people who are sick

To visit someone and enquire about their health is Sunnat. It is quoted in the Hadiths that there is a lot of virtuousness in this and the Holy Prophet has stated that when one Muslim goes and visits his other Muslim brother and because he is ill then until his return he has been gathering the flowers from Jannat [Bukhari, Muslim]. It was the Holy habit of the beloved Prophet that when he visited someone he used to say “Laa Baasa Tahurun Insha Allaho Ta’ala” meaning ‘there is nothing to worry about, Insha Allaho Ta’ala this illness will purify you from your sins’ [Bukhari, Muslim]. The Holy Prophet says that whenever you go to see an ill person ask them to pray for you because their prayer is the same as the prayers of the angels [Ibne Maja] and he has also stated that when one Muslim goes to visit another ill Muslim then they should pray this Dua seven times “As alullahu Azueem Rabbal Arshil Kareem Ayyashfeeka” if death doesn’t come then you will get better.

• Rule: If you are aware that if you go to see someone about their health and the patient will not like it then do not go [Durrar].
• Rule: If you went to visit someone and you saw that their situation was bad then do not show this in front of the patient nor shake your head so that the patient will know that their health has deteriorated, but talk to the patient about things that would enlighten them and make them feel better and do not put your hand on their forehead unless that is their request [Durrar].
• Rule: To go and visit a Fasiq (wrongdoer) is also allowed because visiting is a right of Islam and a Fasiq is still a Muslim. If a Christian or Jew is a Zimmi (citizen of an Islamic country) then it is allowed to go and visit them [Durrar]. There is disagreement between Ulema as to whether one can visit fire worshippers if they are Zimmi. A Hindu comes under the same ruling as a fire worshipper and is different to the ruling of those who are followers of the book (Christians, Jews). There are no Zimmis who are Hindu, Christian, Jews, idol worshippers in the subcontinent of India [Bahar-e-Shariat].
  

The coming of death

One day we will leave this world and death is going to come and we are going to go from here and hence we should prepare for the afterlife where we are going to stay forever and this time should always be remembered and not forgotten.

How should one live here ?

The Holy Prophet has stated that live in this world like a traveller who is on a journey, meaning he lives like a stranger and he doesn’t waste time on different routes because he knows he will be wasting time and will not reach his desired destination. In the same way a Muslim should not get stuck in the worldly affairs nor should they get involved with such connections which will divert them from the real destination and objective and should always remember their death as this reminds them of not getting too involved with worldly affairs.

When can one ask for death ?

It is quoted in the Hadith Sharif “Aksiru Zikr Hazihimil Lazzatil Maut”, meaning think about a very difficult death but don’t ask for death as this is forbidden and if you must ask for it then say ‘Oh Allah, keep me alive until life is good for me and give me death when that is the better for me [Bukhari, Muslim] and a Muslim should always have a pious thought in relation to Allah and always remain optimistic for his mercy. It is quoted in the Hadith that no-one dies except with the thought they have had, because Allah has said “Anaa Inda Zanni Abdibi” I treat my servant with the thought they have for me. The Holy Prophet once went to a young person who was close to death and the Holy Prophet said ‘How do you see yourself? The young man replied ” Oh messenger of Allah, I am optimistic of Allah and scared of my sins” The Holy Prophet replied “Those who have both in their heart i.e. optimism and fear then Allah will give him both, meaning fulfil his optimism and take care of his fear”. It is a very tough time when the soul is being extracted, all the actions are dependant on this time and above all faith is in danger because Satan is in desperate attempt to take your faith and whoever Allah protects from his deceit and protects their faith is the one who has reached their desired destination. The Holy Prophet has said that who’s last submission is “La ilaha illallah” meaning the first Kalima will go into Jannat.

When death draws nearer

• Rule: When death is near for a person and you have seen some of the signs then it is Sunnat to lay the person on their right side and face them towards the Qibla. It is also allowed to keep the person flat and point his feet towards Qibla and tuck his head slightly up so that he will face the Qibla and if this is not possible as it would cause the ill person difficulty then leave them as they are [Hidaya, Alamgiri, Durr-e-Mukhtar].

Praying the Kalima

• Rule: At the time of near death when the soul has not yet departed then pray this loudly “Ash Hadu An La ilaha illallahu Wa Ash hadu Anna Muhammadan Rasoolullah”, however, do not instruct the ill to pray [Alamgiri, Fatahul Qadir].
• Rule: Once the ill has prayed the Kalima then stop praying it loudly, however, if they say something else then start praying the Kalima again because their last words should be “La ilaha illallahu Muhammadur Rasoolullah” [Alamgiri, Johra].
• Rule: The person praying the Kalima who is close to the ill should be a pious person, not a person who will be happy at the death of the person and therefore to have pious people around at the time is a very good thing and at this time to have ‘Surah Yasin’ being prayed and sweet smelling perfume is Mustahhab, such as Luban or Incense sticks etc. [Alamgiri].
• Rule: At the time of death a woman on her menstrual cycle or after-birth bleeding can be present [Qazi Khan, Fatahul Qadir, Alamgiri]. However, if a woman has finished her period or a person for whom it is obligatory to bathe should bathe first and should not be present otherwise. Also you should make sure that their are no photographs or dogs in the house and if there are then throw them out immediately because where there are photographs or dogs then the angels of mercy do not enter. At the end time pray for the dying as much as you can and for yourself and do not say anything bad from your tongue because this is the time where angels say Ameen to your prayers, when you see that the ill person is in extreme difficulty pray ‘Surah Yasin’ or ‘Surah Ra’ad’ [Bahar-e-Shariat].
• Rule: If at the dying time (Allah forgive) a phrase of Kufr is said then a Fatawa of Kufr is not be given because maybe due to the difficulty, they are not in their senses and have said it unconsciously [Durr-e-Mukhtar, Fatahul Qadir, Alamgiri] and it is also a strong possibility that you may not have understood their words fully as they may miss bits out as they may be in the difficulty of death [Bahar-e-Shariat].
  

What should be done when the soul is extracted

• Rule: When the soul has come out then get a wide strip of cloth and take it underneath the jaw and over the head and tie it so that the mouth does not stay open and also close the eyes and straighten the hands and feet, this action should be done by the one in the house who can do it most carefully, either father or son [Alamgiri, Johra etc.].
  

Dua when closing the eyes

• Rule: When closing the eyes of the deceased, you should pray this Dua “Bismillahi Wa Ala Millati Rasoolillah Allahumma Yassir Alaihi Amrahu Wa Sahhil Alaihi Ma Ba’dahu Wa’as’id’hu Bili Kaa’ika Waj’al Maa Kharaja ilaihi Khairam Minima Kharaja Anhu” [Durr-e-Mukhtar, Alamgiri, Fatahul Qadir].
• Rule: Put something heavy on the deceased stomach such as metal or soil to prevent it from blowing up [Alamgiri] however, ensure it is not heavier than necessary so that it may cause inconvenience [Durr-e-Mukhtar, Bahar].
• Rule: Wrap a cloth around the whole body and then lift it onto something with four legs so that the body is not stuck to the floor [Alamgiri].
• Rule: You should ensure that the bathing, Kafan and burial is done quickly because there has been strong emphasis on this in the Hadith Sharif [Johra, Fatahul Qadir].
  

The dead person’s debts

• Rule: If the deceased has any debt or anything owing then it should be cleared as soon as possible because it is quoted in the Hadith that the deceased is worried about their debt and in one narration it is stated that the soul remains stuck until the debt is cleared.
• Rule: If a woman has died and a child is moving in her stomach then the stomach should be cut from the left side and the child taken out.
• Rule: A woman is alive and her child in her stomach has died and it is going to be fatal for the mother then the stomach should be cut and the child taken out, however, if the child is also alive then regardless of the difficulty the stomach should not be cut [Alamgiri, Durr-e-Mukhtar, Bahar].

Method of bathing the deceased

Bathing the deceased is Farz-e-Kifaya and that is if some people gave the body a bath then all are no longer responsible [Alamgiri]. The method of bathing is that first of all where the body is going to be bathed i.e. table, stool or four legged furniture should be made sweet smelling by walking around it three, five or seven times with incense or nice smelling smoke and then lay the body on the furniture and cover the naval to the knees with a cloth. Then the person washing the body should wrap some material around his hands and first of all wash the body’s private parts. Then he should perform Wuzu on the body as in Namaz and that is wash the face, then the hands upto the elbows then perform a Masah of the head and wash the body’s feet. Do not first wash the hands upto the wrists or wash the inside of the mouth or the nostrils as this is not necessary when washing the deceased. However, get some cotton or a small piece of cloth and wet it and then wipe the teeth and gums and lips with it. Then if the deceased has hair or a beard then wash them with a sweet smelling flower called ‘Gull Khairo’ and if this is not available then wash it with clean soap which is made from Halal products and if this is not available then just with water. Then turn the body on it’s right side and wash the side with water from ‘Beri’ leaves and then repeat the process on the left side and if this sort of water is not available then clean warm water is sufficient. Then sit the body upright and gently wash the lower part of the stomach and if something is excreted then wash it away but do not perform Wuzu or bath again, then finally wash the whole body with Kafoor water and then slowly slowly wipe the body with a dry piece of cloth.

• Rule: It is obligatory to flow the water over the body once and it is Sunnat to flow it three times. Wherever you are performing the bathing, it is Mustahhab to section the part so that except for the one bathing the body and his helpers no other person can see. Whilst bathing then lay the body as per laving it in it’s grave i.e. facing the Qibla and if this is difficult then lay it whichever way is easiest [Alamgiri].
• Rule: A male should be bathed by a male and a female should be bathed by a female, if the dead is a small boy then women can bathe him and if the dead is a small girl then men can bathe her as long as their age is not of adolescence (approx. twelve years for boys and nine for girls) [Alamgiri, Bshar].
• Rule: If a wife dies then her husband cannot bathe her nor touch her but there is no harm in looking at her [Durr-e-Mukhtar].
• Rule: A husband can lift the coffin of his wife and he can lower her into the grave and he can see her face but he cannot touch her body or bathe her as this is forbidden [Bahar-e-Shariat].
• Rule: If a man dies and there are no males present nor’his wife then the woman present should perform Tayammum for the deceased and if the woman is a permissible female (Mahram) or his slave then they can perform Tayammum without wrapping their hands in material and if they are strangers then she must wrap her hands in material before performing Tayammum [Alamgiri].
• Rule: If a person dies where there is no water available then perform Tayammum and pray Namaz-e-Janaza and if water becomes available before burying the body then bathe the body and pray the Namaz of Janaza again [Alamgiri, Durr-e-Mukhtar].
  

Order for a dead Infidel

• Rule: There is no bathing or Kafan (shroud) for an infidel but wrap it in a large piece of cloth and bury it in a hole and only do this if there is no-one of their religion present, otherwise do not take the body nor should a Muslim touch it nor go to it’s funeral [Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: Keep both hands of the deceased to their side as to put them on the chest is the method if infidels [Durr-e-Mukhtar], and on some occasions people put the hands below the navel like in Namaz and this is also not correct [Bahar-e-Shariat].
• Rule: For the bathing of the body new empty containers are not necessary but normal household utensils are sufficient and in some houses people then destroy the utensils after bathing the body, this is also not allowed and Haram as it is wasting money and should either be given to the poor or used again by yourself. If they have become impure then wash them clean and if you think that it is impure to keep them in the home then this is also illiteracy and stupidity. Some people throw away the water remaining in the utensil, this is also Haram [Bahar-e-Shariat].

Three grades of Kafan (Shroud)
To give the deceased a shroud (Kafan) is Farz-e-Kifaya [Fatahul Qadir]. There are three grades of a Kafan,

1. Necessity
2. Sufficient
3. Sunnat

For a male it is Sunnat to have three pieces, cover, top and bottom. For females the Sunnat is five pieces, cover, top, bottom, veil and chest-piece.

What is the Sunnat Kafan

The sufficient Kafan for males is two pieces of cloth, the cover and bottom piece. The sufficient Kafan for females are three pieces of cloth, the cover, bottom piece and the veil or the cover, top piece and veil. The necessary Kafan (Farz) is a piece of cloth for both males and females whichever covers the entire body [Hidaya, Durr-e-Mukhtar, Alamgiri, Qazi Khan].

• Rule: The cover should be bigger than the height of the body so that it can be tied at both ends. The Bottom should be so long that it covers from the hair to the feet, meaning only the extra bits that are used on the cover to tie at both ends are longer than the bottom. The top is to cover from the throat to below the knees and is the same back and front. The tradition used in illiterate people is that the back is shorter than the front, this is wrong. The top does not have sleeves or the open collar (used for buttons). The difference between the top of males and females is that the male top is ripped at the collars and the females is ripped at the chest part. The veil is to be three arms length in size meaning one and half yards. The chest part for women is from the breasts to below the naval and it is better to have it upto the thighs [Alamgiri, Durr-e-Mukhtar, Bahar].
• Rule: Without cause having the Kafan less than sufficient is Makrooh and not allowed [Durr-e-Mukhtar, Bahar].
  When can one beg for a Kafan
• Rule: If there is the Kafan that is necessary available then it is not allowed to beg for more, because without necessity begging is not allowed. However, if there is not even the necessary amount of Kafan available then you can beg for the amount to fulfil the necessary required not more, and if a Muslim fulfils the necessary amount without the need to beg then Insha Allah the reward for full Kafan will be obtained [Fatawa-e-Razvia].

Material for the Kafan

• Rule: The quality of the Kafan should be good meaning the same quality as the clothing the male wore on Fridays, Eid days and special days and the female wore when she went to visit her parent’s home. It is quoted in the Hadith Sharif that give the dead good Kafan because they meet other dead people and they obtain happiness by looking at their good quality Kafan. It is better to have the Kafan white in colour because the Holy Prophet has stated that wrap your dead in white Kafan [Alamgiri, Guniya, Radd-ul-Mohtar].
• Rule: To have saffron or silk material Kafan is not allowed for males and is allowed for females, meaning, whatever they were allowed to wear in their lifetime, then that material is allowed and whatever was forbidden to wear in the lifetime is also forbidden to be used as Kafan [Alamgiri, Bahar].
• Rule: It is allowed to use Kafan from used material [Alamgiri, Johra].
  

Kafan for Children

For a girl the age of nine and over, a full woman’s Kafan will be given, and for a boy the age of twelve and over a full Kafan of a man will be given. For a girl the age of less than nine then the Kafan of two pieces can be given and for a boy the age of less than twelve a Kafan of one piece can be given but it is better to give two pieces and it is actually best if the full Kafan is given for both even if the child is one day’s old [Qazi Khan, Durr-e-Mukhtar, Bahar].

From who’s property should the Kafan be?

• Rule: If the deceased has left some property then the Kafan should be bought from this [Radd-ul-Mohtar].
• Rule: Debt, will, inheritance etc. are all superseded by the Kafan, meaning first the Kafan will be bought then the debts etc. will be fulfilled. Then whatever is left a third will be used to fulfil the will and then the remainder will be given to inheriting relatives [Johra].
• Rule: If the deceased has not left any property then whoever is responsible for the deceased and was responsible for the deceased during their life will provide the Kafan and there is no-one available like this then the Kafan will be given from Bait-ul-Maal (deposit of funds used for Muslims). If there is no funds for Bait-ul-Maal then it is the responsibility of the Muslims there to give the Kafan and if they didn’t then they would all be sinners. If the Muslims do not have the material then they can beg for one piece of material for the deceased [Durr-e-Mukhtar, Johra].
• Rule: If a woman died and left some property but still the responsibility of the Kafan is on her husband. The only condition is that no such thing was said before dying which would take the responsibility away from the husband. If the husband died and the woman had some of her own property she would still not be responsible for her husband’s Kafan [Alamgiri, Durr-e-Mukhtar].
• Rule: When it is referred that the Kafan is Wajib on such a person, this means Kafan as per Shariat. In the same way the rest of the goods such as perfume, bathing, taking the body to the burial place is all as per Shariat. As for the rest of the goods then if all the relatives gave the person in charge the permission then it is allowed otherwise the onus is on the person who wants to spend the money [Radd-ul-Mohtar, Bahar].

Method of putting the Kafan on

The method is first bathe the body then dry it gently with a cloth so that the Kafan does not get wet. Then incense the Kafan once, three, five or seven times but no more than seven. Then lay the Kafan as follows, first the big sheet (cover) then the bottom the top and then lay the body on top of this and put the top on properly then put perfume on the body and the beard and then put Kafoor on the head, nose, hands, knees and feet. Then wrap the bottom round first left then right side then wrap the cover round, first left side then the right side so that the right side remains on top and then tie from the top and the bottom so that it would not blow open. For a woman, put on the top then part her hair into two and put them over the top on the chest. Then lay the veil from half way down the back and bring it over the head and cover the face like a Naqab and the end is on the chest, so it’s length is from the half way down the back to the chest and the width is from one earlobe to the earlobe. Some people put the veil on like they wear it on a day to day basis and this wrong and against the Sunnat. Then wrap the bottom of the cover then on top of it all wrap the chest cover from the breast to the thighs and tie it [Alamgiri, Durr-e-Mukhtar, Bahar].

Method of taking the Janaza (coffin)

• Rule: To lift the Janaza on the shoulder is a form of worship and every person should attempt to perform this worship. The Holy Prophet lifted the Janaza of ‘Sa’ad Bin Ma’az’ Radi Allahu Anho’s Janaza [Johra, Bahar].
• Rule: It is Sunnat to lift each side one by one and then walk ten steps at a time. The proper Sunnat is to first lift the right top side then the right bottom side then the left top side and the left bottom side and then walk ten steps, which means that the total amount of steps taken is forty steps. It is quoted in the Hadith Sharif that those who take the Janaza for forty steps will have forty of their large sins forgiven and those who lift all four sides of the Janaza will definitely be forgiven [Johra, Alamgiri, Durr-e-Mukhtar].
• Rule: When lifting the Janaza, lift it with the hands and place the sides on your shoulders. To put the sides on your neck or back is Makrooh, whichever side you misplace will remain Makrooh.
• Rule: For a small child, if one person walks alone then there is no harm and people should transfer the body one by one.
• Rule: The Janaza should be taken quickly but not so that it would jerk the Janaza [Mujma’ul Anhaar, Durr-e-Mukhtar, Radd-ul-Mohtar, Qazi Khan, Hidaya, Waqiya, Fatahul Qadir, Alamgiri].
• Rule: Those who walk with the Janaza should walk behind it. You should not walk on the right or left side. If someone is walking in front then they should stay that far so that they would not be counted in the group that are walking with the Janaza, and if all the people are in front then this is Makrooh [Alamgiri, Radd-ul-Mohtar, Bahar].
• Rule: It is better to walk with the Janaza on foot and if you are on an animal or in a vehicle then to be in front is Makrooh, otherwise remain a distance ahead [Alamgiri, Sagiri].
•  Rule: It is forbidden to take fire with the Janaza [Alamgiri, Hijr].
  

Reward for going to the Janaza

• Rule: If the deceased is a neighbour or a relative or a pious person then to go to their Janaza is better than praying a Nafl [Alamgiri, Hijr].
• Rule: Those who are with the Janaza should not return home before praying the Namaz and after the Namaz he can return after gaining consent from the friends of the deceased and it is not necessary to gain consent to leave after the burial has taken place [Alamgiri].
• Rule: It is forbidden to talk about worldly affairs or laugh when walking with the Janaza [Durr-e-Mukhtar].

NAMAZ OF JANAZA

The Namaz of Janaza is Farz-e-Kifaya, meaning even if one person prayed it then all would be relieved of the responsibility and if no-one prays it then those who are aware of it will have committed a sin, those who reject the Namaz as Farz is a Kafir.

• Rule: Jamaat is not a condition for this Namaz and if therefore if one person prayed it the Farz will be fulfilled [Alamgiri]. The method of praying the Namaz is first of all to make the intention (I make the intention to pray Namaz for Allah and to perform Dua for this dead person), After making the Niyyat lift the hands upto the ears and whilst saying Allaho Akbar fold then below the navel. Then pray Sana, meaning; “Subhanakallah Humma Wabihamdika Watabarakasmuka Wa Ta’ala Jadduka Wa Jalla Thana’uka Wa La illaha Ghairuk”. Then without lifting the hands say Allaho Akbar and pray the Durood Sharif, it is better to pray the Durood that is prayed in Namaz (Durood-e-lbrahim) and if another Durood is prayed then there is no harm. Then say Allaho Akbar and pray the following Dua for yourself and for the deceased and for all Muslim men and women “Allahummagh Fir Lihayyina Wa Mayyatina Wa Shaahidina Wa Gha’ibina Wa Sagirina Wa Kabirina Wa Zakarina Wa Unthana Allahuma man Ahyaytahu Minna Fa’ahyihi Alal Islam Wa Man Tawaffaytahu Minna Fatawaffahu Alal Imaan. Then say Allaho Akbar and then perform Salaam.
• Rule: If someone does not remember this Dua then any other Dua-e-Masoor will also do such as “Allahumgh Firli Wa Li Walidayya Wa Lil Mu’mineena Wal Mu’minaati Wal Muslimeena Wal Muslimaati Al Ahya’i Minhum Wal Amwaat Innaka Mujibbud Da’wat Birahmatika Ya Arharrahimin.
• Rule: Out of all the four Takbeers of Namaz-e-Janaza, only lift your hands on the first Takbeer and not for the other three. At the fourth Takbeer, without praying anything else perform salaam and release your hands.
• Rule: If the deceased was either insane or a male child then after the third Takbeer, pray this Dua”AllahumajAlhooLanaFarataw Waj’alhoolanaAjraw Wa ZukhrawWajAlhoolana Shafi’aw Wamushaffa’a” and if it a girl then replace the words “Alhoolana” with”Alhalana” and “Shafi’aw Wamushaffa’a” with”Shafi’ataw Wamushaffa’ah”. Insane in the above text means that he/she became insane before becoming an adult [Guniya,Bahar].
• Rule: In the Salaam ensure that the intention is for the deceased, the angels and the present [Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: The Takbeer and Salaam should be prayed by the Imam loudly, and the rest quietly.

• Rule: There are two Farz in Namaz-e-Janaza;

  • Qayam – Standing

  • All four Takbeers

• There are three Sunnat-e-Maukidas in Namaz-e-Janaza which are;

  • To praise Allah

  • To pray the Durood

  • To pray for the deceased.

• Rule: Because to stand is obligatory then if the Namaz is prayed without real reason seated or on a vehicle or animal then it won’t count and if the friend and person in charge is ill or the Imam is ill and prayed the Namaz seated and the Muqtadees prayed it stood up then the Namaz will count [Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: Those who have missed some of the Takbeers should pray them after the Imam performs Salaam and if they are worried that if they remain to pray the Duas, people will take the body on their shoulders then they should just pray the Takbeers and miss the Duas [Durr-e-Mukhtar].
• Rule: If a person comes after the fourth Takbeer has been said but the Imam has not performed Salaam then they should join in and when the Imam performs Salaam he should say ‘Allaho Akbar’ three times after [Durr-e-Mukhtar].
• Rule: Every act that breaks the Namaz also breaks the Namaz of Janaza except one thing and that is if women and men touch each other the Namaz of Janaza does not break [Alamgiri].
• Rule: The same conditions which are for normal Namaz are also for the Namaz of Janaza, meaning:
  • Cleanliness of the body.
  • Cleanliness of the clothes
  • Cleanliness of the place
  • Covering of the body
  • Facing the Qibla
  • Intention – although there is no fixed time for this and the Takbeer-e-Tahrima is a part of it not a separate condition. [Durr-e-Mukhtar].

The condition for the deceased is that it is bathed and a Kafan is put on the body and if the bathing is not possible then to perform Tayammum on it and the Kafan is clean even though it may get dirty later and the body is put in front on the floor because if it is put on something or ar, animal then the Namaz will not count.

Whose Janaza Namaz. should not be prayed

• Rule: The Namaz of Janaza should be prayed for all Muslims regardless of whether they are grave sinners. There are however, a few exceptions to this and these are ; A traitor who fights against a correct Imam and dies fighting against the Imam. A robber who dies whilst raiding someone, then he should not be given a bath nor should his Namaz of Janaza be prayed. Those who have killed a few people by strangling them. Finally a person who has killed his or her parents, then their Namaz of Janaza should not be prayed [Alamgiri, Durr-e-Mukhtar, Bahar].
• Rule: The first right for being the Imam of A Janaza Namaz is for the Sultan of Islam, then the judge (Qazi), then the Imam who leads the Juma prayer, then the Imam of the local Masjid, then the close relative or friend of the deceased (Wali). The right of the Imam of the local Masjid over the Wali of the deceased is Mustahhab and this applies when the Imam is more pious than the Wali, otherwise the Wali holds the right. [Guniya, Durr-e-Mukhtar].
• Rule: Wali means the deceased person’s relatives and when leading the Namaz the routine is the same for the relatives as with Nikkah, except for the only difference is that in Nikkah the son has first right over father for being a Wali and in Janaza the father has right over the son, except in the case where the son is a scholar (Alim) and the father is not, in which case the son would have the first right. If there are no relatives then the pious people of the non relatives have the right [Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: If the close relative who is the Wali is not available and a distance relative is available then the distant relative will perform the Namaz. Not available means that they are so far away that it would be difficult to wait for them [Radd-ul-Mohtar].
• Rule: If there are no relatives of a woman then the husband should pray the Namaz and if he is not available then a neighbour, in the same way if there are no relatives for a male then the neighbours hold the right [Durr-e-Mukhtar, Bahar].
• Rule: There is no necessity to gain final permission for the Janaza of a female or child.

Rows for Namaz-e-Janaza

• Rule: It is better that there are three rows for Namaz-e-Janaza as it is quoted in the Hadith that if there are three rows for a person’s Janaza Namaz then they will be forgiven. If there are only seven men, then one should be the Imam, three stand in the first row, two in the second row and one in the third row [Guniya, Bahar].
• Rule: It is Mustahhab that the Imam stands near to the deceased’s chest and not far away.

Namaz of Janaza is not allowed inside the Masjid

• Rule: To pray the Namaz-e-Janaza inside the Masjid is totally Makrooh-e-Tahrimi, whether the body is inside the Masjid or outside, whether all the Namazees are inside the Masjid or some [Durr-e-Mukhtar].
• Rule: If a person died on the day of Juma and it is possible to complete everything before the Juma Namaz then this should be done, to delay it after the Juma Namaz with the thought that more people will be able to attend is Makrooh [Radd-ul-Mohtar].
• Rule: If the body has been buried and covered with soil without praying the Namaz then the Namaz should be prayed on the grave as long as you are aware that the grave has split and if the body has been buried but not yet covered with soil, then the body should be lifted out and the Namaz prayed and then buried again [Radd-ul-Mohtar, Durr-e-Mukhtar].
  

Dead child’s burial and Kafan

• Rule: If a Muslim person’s child is born alive and then dies, then it should be bathed, a Kafan put on and Namaz-e-Janaza prayed, then buried. If the child is born dead then, wash it and wrap it in a clean cloth and bury it, there is no Namaz nor is the bathing or covering done in the Sunnat method.
• Rule: If a child is born with the head first and was alive until the chest appeared then it dies, it will be regarded as born alive and then died. If a child is born breach or legs first and then is alive until the waist comes out and then dies, then it will be regarded as born alive and then died. If it dies before coming this far out then it will be regarded as.dead even if it’s voice was heard [Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: If a child is born alive or dead, whether it was fully formed or half formed, it should be given a name and on the day of judgement it will be accounted for [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar].
• Rule: If a Muslim’s child is delivered by an infidel woman and she was not his wife, meaning it was an illegitimate child then it’s Namaz of Janaza should still be prayed [Radd-ul-Mohtar].
• Rule: It is Farz-e-Kifaya to bury the body.

Size of the grave

• Rule: The length of the grave should be at least the body’s length in size and the width should be at least the half size of the length and the depth should be at least half the size of the length and preferably the depth should be the full size of the length otherwise the middle answer is to have the depth upto the chest [Durr-e-Mukhtar]. The depth means that the coffin or the inner grave is this deep not fror-i ground level.

Grave or Coffin

• Rule: There are two types of graves. The first is called ‘Lahad’ and this is a side pocket grave facing Qibla and the grave is dug with this pocket grave and the dead is placed in the pocket grave. The second is the standard coffin style grave and the body is lowered into the grave flat. The Lahad style is Sunnat but if it is not possible then there is no harm using the coffin style [Alamgiri, Bahar, Qazi Khan, Johra etc.]. The part of the grave where the body of the deceased is touching the grave, to have proper brick built is Makrooh [Alamgiri, Qazi Khan].
• Rule: To spread a table type cloth etc. at the bottom of the grave is not allowed as this is unnecessary use of goods [Durr-e-Mukhtar, Bahar].
• Rule: The people who go into the grave to lower the body whether it be three or four or as many required should be pious and of good character, because if they see something that is not worthy of mentioning it should not be mentioned and if they see something as is worth praising then it should be talked about [Alamgiri].
• Rule: It is Mustahhab to put the body into the grave from the Qibia side not so that it is lowered from the feet end then brought towards the Qibia [Durr-e-Mukhtar, Alamgiri, Fatahul Qadir].

Who should lower the body of a female?

• Rule: The people lowering a female body should be her Mahrum (from whom a Pardah is not necessary) and if they are not available then other close relatives and if this is not possible then pious Muslims can lower the body [Alamgiri].
• Rule: When placing the body into the grave pray this Dua “Bismillahi Wa Billahi Wa Alaa Millati Rasoolillah”[Durr-e-Mukhtar, Alarngiri].
  

The deceased’s side and face

• Rule: Lay the deceased on their right side and point their face towards the Qibla. If you forget to point their face towards the Qibla but remember after the coffin is closed then re-open the coffin and point their face towards the Qibla, and if you forgot and the soil is filled and the grave is closed then do not re-open the grave to point the face towards the Qibla, in the same way if the body is laid on the left side or the feet are where the head should be, then if you remember before the soil is put back on the grave then change it to the correct position otherwise leave it [Alamgiri, Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: After placing the body in the grave then you can release the tightening of the Kafan as it is no longer necessary and if you do not then there is no harm [Johra, Bahar].
• Rule: After placing the body in the grave then replace the grave with raw soil and if the soil is soft then you can use planks of wood to support it as pillars, and if there is a gap between the pillars then fill it with soil and the same rule applies to a coffin [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar].
• Rule: If the Janaza is of a woman then until it is lowered into the grave and the planks of wood are put across then keep the grave area partitioned with a cover. Do not cover a male’s grave however, if there is a problem with the deceased face etc. then there is no harm in covering it. For a female ensure that the area is covered [Johra, Durr-e-Mukhtar, Bahar].

When soil is given and how and what should be prayed

• Rule: Once the planks of wood are put across the grave then start putting the soil back on. It should be started from the head side and picked up with both hands and dropped three times. When dropping it the first time pray “Min’ha Khalaqnaa’kum” then at the second throw pray “Wa feeha Nu’eedukum” and on the third throw pray “Wa Min’ha Nukhrijukum Taa’ratan Ukhra”. The rest of the soil should be put on the grave using a shovel or spade etc. and to put more soil in the grave than what came out is Makrooh [Alamgin, Johra].
• Rule: The soil that is stuck to the hand can either be shaken off or washed off, whatever is preferable [Bahar-e-Shariat].
• Rule: The grave should not be made completely square but there should be a dip in it like the humps of a camel. There is no harm in sprinkling water on the grave but in fact it is better to do so and the grave should be one span tall or slightly higher [Alamgin, Durr-e-Mukhtar].
• Rule: If a person dies on a ship and land is not near then they should be bathed and a Kafan put on and lowered into the sea [Guniya, Radd-ul-Mohtar].

To make domes or pillars on a grave and to make it solid

• Rule: To make a dome or pillars etc. on top of a grave of Ulema or Saadaat then there is no harm, but it should not be made solid [Durr-e-Mukhtar, Radd-ul-Mohtar] meaning it must not be made solid from the inside , and if it is raw soil on the inside of the grave and made with brick on the outside then there is no harm [Bahar-e-Shariat].
• Rule: If it is necessary then you can write on the grave to mark it, but do not write where the wording may be open to disrespect [Johra, Durr-e-Mukhtar].
• Rule: It is better to bury someone in a cemetery where there are graves of the pious people.
• Rule: It is Mustahhab to pray after burial the start and the end of Surah Baqr, the starting is from ‘Alif Laam Meem to Muflihoon’, and the end half is from ‘Aamanarrassoluh to the end of the Surat’ [Johra, Bahar-e-Shariat].

Respect of the Grave

• Rule: To sit, sleep, walk, excrete and urinate on a grave is Haram. You should walk where there has been a new pathway allocated, whether you are aware that the pathway is new or you just think that is the case [Alamgiri, Durr-e-Mukhtar, Bahar].
• Rule: If you wish to reach a relative’s grave but to get there you will have to walk on other graves then this is forbidden and therefore pray the Fatiha from a distance. You should not wear shoes inside the graveyard, because once the Holy Prophet saw a person wearing shoes he said “take you shoes off, do not make it difficult for the buried and they will not make it difficult for you” [Bahar-e-Shariat].

Time and day of Ziyarat (remembrance and visiting)

To go and visit the graves is Sunnat. You should go once a week, either on Friday, Thursday, Saturday or Monday is all valid. The best time is in the morning on a Friday. It is allowed to go and travel to the graves of the Aulia-e-Kiram and the Aulia provide benefit for those who do this. If you see something there which is against the Shariat such as facing women or hearing music then do no not stop going, but think of it as bad and try and avoid it because to stop a pious act because of seeing bad things is not correct [Radd-ul-Mohtar, Bahar].

• Rule: It is a wise thing that women should be stopped from going visit the graves [Radd-ul-Mohtar,Fatawa-e-Razvia, Bahar].
  

Method of visiting the graves

The method is to enter from the feet side of the buried and stand facing them and say this “Assalaamu Alaikum, Ya Ahia Daar’e Quamin Mu’mineena Antum Lanaa Salfuw Wa Insha Allanu Bikum Lahiqoon Nas’alullaha Lana Walakumul Afwa’Wal Aafiyata Yarahamullahul Mustaqdimeena Minna Wal Musta’akhireena Allahumma Rabbul Arwaahil Faaniyah Wal Ajsaadil Baaliyah Wal Izaamin Nakhira ad Khil Haazihil Quboora Minka Raw’haw Wa Reehanaw Wa Minna Tahyataw Wasalaama”. Then pray the Fatiha and if you wish to sit then sit at the same distance when you sat near him when he was alive [Radd-ul-Mohtar].

• Rule: Do not approach the grave from the head side of the buried as it will cause the dead pain, meaning that they will have to turn their head to look at you [Radd-ul-Mohtar, Bahar]

Sending Sawab (Reward) to the deceased

• Rule: When visiting the graveyard pray ‘Alhamdo Sharif and Alif Laam Meem upto Muflihoon and AyatuI Kursi and Amanarrasooluh to the end of the Surat. Also pray Surah Yaseen and Tabarakal Lazi and Alhakurnttakassu once each and pray QuI Huwallaho Ahad either twelve, eleven, seven or three times and then send all the reward to the dead. It is quoted in the Hadith Sharif that those who pray QuI Huwallaho Ahad eleven times and then send the reward to the dead, then he who sends it will gain reward equivalent to the amount of dead people [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar].

Eesaal-e-Sawab

The reward for praying Namaz, Fasting, Zakat, Hajj, Sadqah (Charity), Lillah and all other pious acts Farz and Nafl can be passed to the dead. The reward would reach all of them and the reward of the sender would not be reduced in the slightest and it is of optimism and wish that with the mercy of Allah every person would receive the same amount of reward and that is all of it and it would not be split or shared and therefore not reduced [Shareh Aq’aid, Hidaya, Alamgiri, Radd-ul-Mohtar] and it is hoped that the total amount of reward will be given to the sender, for example, if a person performs a pious act which would carry ten rewards and then he sends that to ten dead people, the dead would all receive ten rewards each and the sender would receive one hundred and ten rewards, and if it was sent to a thousand dead people then the sender would gain one thousand and ten rewards [Fatawa-e-Razvia, Bahar].

• Rule: It is forbidden to kiss or perform circles around the grave [Bahar Shariat, Ash’atuI Lam’aat].
• Rule: It is a good thing to put flowers on the grave because whilst they remain wet they will perform the Tasbeeh of Allah and satisfy the heart of the deceased [Durr-e-Mukhtar, Bahar] and in the same way to put a blanket of flowers on the Janaza, there is no harm [Bahar-e-Shariat].
• Rule: Wet grass should not be removed from the grave because the wet grass prays the Tasbeeh of Allah and gives rest to the buried and if it is removed then you have committed unjust for the deceased [Radd-ul-Mohtar, Bahar].
• Rule: It is allowed to put on a Ghilaf (blanket) on the graves of Aulia and Ulema when it is recognised that the person in the shrine is respected by majority and people are aware of the holy person’s status and gain auspiciousness from the Holy Person who is resting.

Food For the deceased

• Rule: If the family of the deceased invite guest for food on the third or the fortieth day then it is a bad Bid’at and is not allowed, because as per Shariat to invite guest for food is done on a happy occasion not on a sad occasion, however if you feed the poor and the needy then it is better [Fatahul Qadir]. Money from the goods of the deceased use to make food for the third day etc. is not allowed, once the goods have been distributed then if someone wishes to contribute then this is all right [Khaniya etc.]. it is a good thing if the neighbours or distant relatives bring food for the family of the deceased day and night and comfort them and make them eat [Radd-ul-Mohtar, Bahar].
• Rule: The food that is sent for the family of the deceased should only be eaten by the family and excess food should not be sent, as for others to eat this is not allowed [Bahar-e-Shariat] and to send food for the first day is Sunnat and after this is Makrooh [Alamgiri, Bahar].

Moaning and Wailing for the dead

To scream and wail and perform lamentation about the deceased in a gathering is Haram and the same way to scream and shout the forthcoming difficulties is also Haram [Johra, Nera].

• Rule: To rip your clothes, rub your face, undo the hair, to beat your head, to beat your chest are all methods of illiteracy and are all Haram [Alamgiri]. It is quoted in the Hadith that those who hit their face or rip their clothes and scream illiterate words are not with me [Bukhari, Muslim]. It is quoted in another Hadith that those who beat their head and scream out and rip their clothes, I am unhappy with them.
• Rule: It is not permissible to cry with sound but if no sound is heard then there is no harm because to cry like this is proven for the Holy Prophet because at the passing away of his son the Holy Prophet had tears in his eyes and he stated that Allah does not punish for tears from the eyes or sorrow in the heart, however, he punishes due to the sound of the mouth nor does He perform mercy and because of those who cry loudly the deceased feels pain and also cries [Johra, Bahar, Bukhari, Muslim]. Sorrow – It is not permissible to perform sorrow for more than three days, however, the wife at the passing away of her husband performs sorrow for four months and ten days [Bukhari, Muslim].
• Rule: Those who remain patient during times of difficulty obtain two lots of reward, one for being patient and the other for the difficulty and those who don’t remain patient and scream etc. lose both rewards [Radd-ul-Mohtar]. It is quoted in the Hadith Sharif that when a Muslim man or woman are fronted with difficulty then when remembering it pray ‘inna lillahi Wa inna ilaihi Raji’oon’ even if plenty of time has passed since the difficulty as Allah gives new reward and the reward is the same as that given at the initial time of difficulty.
  

Ta’ziyyat (Comfort and sorrow)

Ta’ziyyat means to pray that Allah forgives the deceased and protects them with His mercy and gives the family strength and patience and reward them for suffering. The Holy Prophet performed Ta’ziyyat in these words ‘Lillahi Maa Akhaza Wa Aa’taa Wa Kullu Shay’in indahoo Bi aJalim Musammaa’ It belongs to Allah and He has taken it back and everything to Him has it’s fixed time” [Alamgiri etc.]

• Rule: It is Mustahhab to perform Ta’ziyyat to all the relatives of the deceased, small, large, male, female, however, for the females only their Mahrams perform Ta’ziyyat [Alamgiri, Bahar].

SHAHEED – MARTYR IN ISLAM

Martyr’s are alive

Allah Ta’ala states ‘Wala Taquioo limay…….’ meaning, those people who die in the path of Allah do not call them dead, because they are alive but you are not aware, and He also states ‘Wala Tahsabannal Lazeena Qutiloo……ila Ajral Mu’mineen’ meaning, those people who have died in the path of Allah, do not think of them as dead but they are alive at their Lord’s place, they are given wealth and whatever Allah has given to them from His virtue they are happy, and those that they have left behind then there is good news for them and that is they have no fear nor are they worried and the Martyr’s wish for Allah’s gifts and virtue and that those who give with Imaan (their life) then Allah does not let that go to waste and there are many Hadiths explaining the virtues of the Martyrs.

Shaheed are exempt from bathing and shroud

• Rule: The Shaheed are not to be given a bath nor is their blood to be washed nor do they have a shroud put on them. In fact they should be kept as they are and the Namaz of Janaza should be prayed and then covered. However, if the clothing that they are wearing is less than the Sunnat requirement then it should be added and made up to the Sunnat requirement but the trousers should not be taken off. If the Martyr is wearing extra to the normal clothing such as a scarf, shoes or a sword holder etc. then these should be taken off [Hidaya etc.].

Conditions for not giving the Shaheed a Bath

• Rule: For the Shaheed not to be given a bath there are seven conditions which have to be met and if even one is missed then the bath should be given.
  • The Shaheed must be a Muslim
  • The Shaheed must be within their senses (not insane)
  • The Shaheed must be an adult
  • The Shaheed must be clean (pak) i.e. Bathing was not compulsory on them
  • The Shaheed must not have died due to punishment (executed due to Islamic law)
  • The Shaheed must have been killed by a weapon (sword, dagger, gun etc.)
  • The Shaheed must not have been killed by mistake
  • The Shaheed must not have gained any advantage from the world after becoming injured.

It is a great quality and excellence of Shaheed in this world that their blood is regarded as clean their body is regarded as clean and their clothing that they are wearing is regarded as a shroud, and as for the next world their quality and excellence leaves nothing to be desired.

• Rule: If a thief, robber, warrior or a traitor kills someone then whether it be with a weapon or some other item they are regarded as Shaheed and they should not be bathed [Hidaya, Radd-ul-Mohtar etc.]. Gaining advantage from the world means after becoming injured the Shaheed eats something or drank something or slept or was treated for his injuries or stayed in the tent or one whole period of Namaz passed whilst the person was conscious (as long as the person has the power to pray Namaz) or the person got up from the injury ground and moved somewhere else or was taken by others away from the battlefield whether he reached his destination alive or died on the way or gave some instructions about a worldly action or bought something or sold something or talked about a lot of things then in all these situations the bath should be given as long as these happened after the battle and if they happened in between the battle and these things did not stop the killing then a bath is not to be given.
• Rule: If a Muslim is killed by another Muslim deliberately without justice the deceased is regarded as a Shaheed and should not be given a bath.
• Rule: If a person was killed whilst protecting their life or property or trying to help another Muslim then they are regarded as a Shaheed (meaning a bath should not be given) whether they have been kitted by a piece of metal, stone or stick [Alamgiri].
• Rule: To take off all the clothes of a Shaheed and replace them with clean clothes is Makrooh [Radd-ul-Mohtar, Alamgiri].

Close to Allah the best place is the Masjid and the worst is the town centre (shopping areas).

Dua of going into the Masjid

When you enter a Masjid, first pray the Durood Sharif and then pray this Dua ‘Rabbigh Firli Zunubi Waftahli Abwaaba Rahmatik’ and when coming out of the Masjid first pray the DuroodSharif and then pray this Dua’Rabbigh Firli Zunubi Waftahli Abwaaba Fadlik’

• Rule: Pointing the soles of your feet towards the Qibla is Makrooh, whether you do it when sleeping or when you are awake. The same rule applies for small children and that it is Makrooh to have their feet pointing towards Qibia and the person who has laid them down will obtain the sin.
• Rule: It is Haram to cause litter or any other sort of dirtiness on the Masjid’s roof, you must respect the roof of the Masjid as you would respect the Masjid itself [Guniya].
• Rule: To climb on the roof of the Masjid without reason is Makrooh [Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: To make the Masjid an access-way, meaning to go through it to get to the other side of the road etc. is not allowed. If you make a habit of this then you will become a wrongdoer (Fasiq). If someone goes in the Masjid with this intention then regrets it he must either come out of a different door than the one he intended to come out from or pray Namaz there and then come out or if he has not performed Wuzu then he can come out of the door he went in from [Durr-e-Mukhtar, Radd-ut-Mohtar].
• Rule: You are not allowed to urinate in a container or obtain blood in the Masjid.
• Rule: To take a child or a mentally ill person into the Masjid when you are in doubt that they might cause excretion or urinate then it is Haram and if not then it is Makrooh.
• Rule: To write the Quran on walls of the Masjid or on the Mehrab is not a good thing because there is the possibility that the words might drop off and hence will be abused and for the same reason of disrespect to write the Quran on a pillow, on the ground, on the bed or tablecloth or even on the prayer mat is not allowed [Alamgiri,Bahar].
• Rule: To perform Wuzu inside the Masjid (JamaatKhana) or to spit, clean your nose or put dirt on the walls of the Masjid or on the carpet or underneath the carpet is forbidden. If you have a need to spit or clean your nose the use a handkerchief [Alamgiri]. To burn impure oil or use an impure substance in the Masjid is forbidden.
• Rule: If a place within the Masjid has been designated from when the Masjid was built as an area to perform Wuzu then you can do so and can do it using a container but the condition is that you be very careful that splashes do not enter the Masjid [Alamgiri]. After Wuzu to shake off the water from your hands or face in the Masjid is forbidden [Bahar].
• Rule: Make sure that you do not put the dirt swept from the Masjid in a place where it is open to disrespect.
• Rule: It is not allowed to plant trees in the Masjid, however, if the ground is damp and therefore needs a tree to be planted there or the pillars are weak and require additional support then it is allowable to plant trees in the Masjid [Alamgiri etc.].
• Rule: To ensure that the rules of the Masjid are adhered to, you are allowed to build a room or partition inside the Masjid [Alamgiri].
• Rule: It is Haram to beg inside the Masjid and to give a beggar some money is also not allowed [Muslim etc.]. It is not allowed to go inside the Masjid after eating or putting on a substance that gives off a foul stench.
• Rule: You are not allowed to go inside the Masjid after eating raw garlic or onions until the smell disappears. The same rule applies to all those items that smell and the Masjid should be protected from it until the smell goes, in the same way if an ill person has applied ointment or medication that has a bad smell should not be allowed in the Masjid and neither should a person who suffers from a disease such as leprosy or skin disease etc. A person who has a habit of using bad language or has an abusive manner should also be prevented from going into the Masjid [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar]. It is not allowed to talk inside the Masjid of unnecessary things and neither is speaking in a loud voice [Durr-e-Mukhtar, Sagiri].
• Rule: For the cleanliness of the Masjid you are allowed to clean out the nest of a pigeon or bat etc [Durr-e-Mukhtar, Bahar].
• Rule: It is better to pray Namaz in the village or local Masjid than to pray in the Jamia (Central) Masjid even if the Jamaat is small, in fact if there is no Jamaat performed in the local Masjid then perform Azaan and pray Namaz alone as this is better than to pray in the Jamia Masjid [Sagiri etc.].

WITR NAMAZ

The Namaz of Witr is Wajib and if for some reason it has not been prayed during it’s allocated time then it’s Qaza is also Wajib [Alamgiri, Hidaya]. Witr Namaz contains three Rakaat to be performed with one Salaam, the same as the Maghrib Namaz. The first Qaidah is Wajib, meaning after two Rakaats you must sit down and only pray Attahiyat and then stand back up and pray Alhamdo and a Surat and then lift both hands upto the ear lobes and whilst saying Allaho Akbar fold them again and pray ‘Dua-e-Kunoot’. After praying Dua-e-Kunoot perform Rukooh and finish the Namaz as normal.

• Rule: It is Wajib to pray Dua-e-Kunoot and it is not Wajib to pray any specific Dua, however, it is better to pray those Duas which have been mentioned in the Hadiths. The most common one is as follows; “Allahumma Inna Nasta’inuka Wa Nastaghfiruka Wa Nu’Minu Beka Wana Tawwakkalu Alaika Wanusni Alaikal Khair Wa Nashkuruka Walaa Nakfuruka Wa Nakhla’u Wanatruku Mayyaf Juruka. Allahumma iyyakana’budu Walaka Nusalli Wanasjudu Wa ilaka Nas’aa Wanahfidu Wanarju Rahamataka Wa Nakhsha Azaabaka inna Azaabaka BilKuffari Mulhiq”.
• Rule: Those who cannot, pray Dua-e-Kunoot, should pray this; “Rabbana Aatina Fiddunya Hasanataw Wafil Aakhirati Hasanataw Wa Qina Azaaban Naar” and those who cannot pray this should pray “Allahummagh Firli” three times [Alamgiri].
• Rule: Dua-e-Kunoot should always be prayed quietly, whether it be the Imaam or a Muqtadee or a Munfarid, whether it be the month of Ramadan or other days, whether it be Ada or Qaza [Radd-ul-Mohtar].
• Rule: Except for Witr, do not pray Dua-e-Kunoot in any other Namaz. However, if there is a serious difficulty or incident then you can pray it in Fajr also. The way to pray it in Fajr is the same as Witr except for it is done in the second Rakat [Durr-e-Mukhtar, Bahar etc.].
• Rule: If you forget to sit in the first Qaidah then you are not allowed to sit back down, but you should continue and perform Sijdah-e-Sahoo at the end. If you forget to pray Kunoot and you go into the Rukooh then do not pray it in the Rukooh nor return to the Qayam position, but continue your Namaz as normal and perform Sijdah-e-Sahoo at the end and the Namaz will count. In Witr the Qiraayat is obligatory in all three Rakats and to join a Surat after Alhamdo is Wajib.
• Rule: It is better if you pray ‘Sabbihismi Rabbikal Aalaa’ or ‘Inna Anzalna’ in the first Rakat and in the second ‘QuI Yaa Ayyuhal Kafiroon’ and in the third ‘QuI Huwallah Ho Ahad’ and sometimes pray other Surats.
• Rule: The Namaz of Witr cannot be prayed whilst sitting down or on a cavalcade (item used for travelling e.g. horse, car, camel etc.) without a real reason [Durr-e-Mukhtar etc.].
• Rule: For a Sahib-e-Tarteeb who is aware that he has not yet prayed the Namaz of Witr and during the Fajr time he prayed the Fajr Namaz and there is enough time for him to pray the Qaza of Witr and then he must pray the Fajr Namaz again, then his first Fajr will not count whether it be during the beginning time, middle or near the end time of Fajr [Durr-e-Mukhtar, Bahar].

When can Witr be prayed with Jamaat?

• Rule: The Witr Namaz can only be prayed with Jamaat during the holy month of Ramadan, except for Ramadan it is Makrooh to pray with Jamaat [Hidaya etc.]. In fact it is Mustahhab to pray it with Jamaat in this great month of Ramadan.
• Rule: If a person has not prayed the Farz of Isha with Jamaat, then he should also pray the Witr alone, even if he has prayed the Tarawih with Jamaat.

SUNNATS AND NAFLS

• Rules of Sunnat-e-Maukida and Ghair Maukida

There are many Sunnats which are regarded as Maukida, whereby it has been regarded as important in Shariat and to miss it even once without reason is worth reprimanding, and to make a habit of missing them would mean being a wrongdoer (Fasiq) who’s giving oath would not be counted and is worthy of hell. To miss it is close to Haram and those who miss it have a risk of not being interceded on the day of judgement. Sunnat-e-Maukida is sometimes also referred to as Sunun-e-Hidaya. Many Sunnats are Ghair Maukida and are sometimes referred to as Sunun-e-Zawa’id and it’s importance has not been defined in Shariat and sometimes is quoted as Mustahhab. Nafl are those actions which by doing would gain reward and to miss carries no punishment and there is no harm in missing.

Namaz which is Sunnat-e-Maukida

• Rule: The Sunnat-e-Maukida are these;
• The first two Rakats of Fajr, before the Farz Namaz
• The first four Rakats of Zohr before the Farz Namaz and the two Rakats of Zohr after the Farz Namaz.
• The two Rakats after the Farz Rakats of Maghrib.
• The two Rakats of Isha after the Farz Rakats.
• The first four Rakats before Farz of Ju’ma and the four Rakats after Farz and it is better also to pray the two Rakats additionally after Farz [Guniya, Hidaya].
• Rule: The most important Maukidah is the Sunnats of Fajr, upto the extent that many Ulema regard them as Wajib. Therefore they cannot be prayed without reason whilst sitting or on a vehicle or moving car [Fatahul Qadir etc.].
• Rules of missing Sunnats
• Rule: If the Fajr Namaz became Qaza and you prayed them before midday then also pray the Qaza for the Sunnats otherwise don’t. Except for Fajr if all other Sunnats became Qaza, then there is no Qaza for them.
• Rule: If you missed the first Sunnats of Zohr or Ju’ma and prayed the Farz Rakats then if there is time pray the Sunnats after and it is better to pray them after the normal Sunnats that are prayed after the Farz Namaz [Fatahut Qadir, Bahar].
• Rule: If the Sunnats of Fajr are not prayed and the Farz Namaz is prayed then do not pray them until after sunrise as Qaza as it is better to pray them after sunrise and it is not allowed to pray them in this situation before sunrise [Radd-ul-Mohtar, Bahar].
• Rule: It is Sunnat to pray in the Sunnats of Fajr, in the first Rakat ‘QuI Yaa Ayyuhal Kafiroon’ and in the second ‘QuI Huwallaho Ahad’.
  When Nafl is allowed
• Rule: It is not allowed to start any Nafl or Sunnat once Jamaat has started. The only exception is the Sunnats of Fajr and the rule is you must start them even if the Jamaat has started as long as you are aware that you can finish the Sunnats and join the Jamaat even if it is in the last Qaidah. You must pray these Sunnats separately away from the rows of Jamaat as to pray them in the same row as the Jamaat is not allowed.
• Rule: If you are aware that if you pray Nafl or Sunnat then you will miss the Jamaat, then it is not allowed to start the Nafl or Sunnat.

Mustahhab Namaz

• Rule: Four Rakaat Namaz before Isha and Asr and four Rakats after Isha all with one Salaam is Mustahhab. It is also the case if you pray two Rakats after Isha then the Mustahhab will be fulfilled. It is also Mustahhab to pray four Rakats after Zohr. It is quoted in the Hadith that those who pray these will have the fire of hell made Haram for them.

Salaatul Awaabeen

• Rule: After Maghrib, to pray six Rakats is Mustahhab and they are known as SalaatuI Awaabeen. It is better to pray them in two, two Rakats [Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: The Mustahhab of Zohr, Asr and Isha include the Sunnat-e-Maukida. For example if you pray four Rakats after Zohr Farz then both the Sunnats and the Mustahhab will be fulfilled and alternatively you can pray them both with one Salaam. Meaning perform Salaam after four Rakats and only the intention of Sunnat is sufficient, there is no need to define the Maukida and Mustahhab separately as they both will be fulfilled [Fatahul Qadir, Bahar].
• Rule: Qiraayat is obligatory in all the Rakats of Nafl and Sunnat.
• Rule: To intentionally start a Sunnat or Nafl Namaz will make it Wajib, meaning if you break it then to repeat or perform it’s Qaza is Wajib.
• Rule: Nafl Namaz can be prayed without reason whilst sitting down, however, to pray it standing up carries double reward [Hidaya].
• Rule: If you are praying Nafl sitting down then sit as if you are sat in Qaidah except for when you are praying Qiraayat have your arms folded below the navel just as you have them when stood up [Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: The two Rakats Nafl that are prayed after Witr, it is better to pray ‘Iza Zul ZilatuI Ardo’ in the first Rakat and ‘QuI Yaa Ayyuhal Kafiroon’ in the second Rakat.

Where is it better to pray Sunnat and Nafl ?

• Rule: It is better to pray the Sunnat and Nafl in the home [Hidaya etc.].
• Rule: Do not talk between the Sunnat and Farz Namaz as the reward is reduced [Fatahul Qadir], the same rule applies to any action which is forbidden as soon as Takbeer-e-Tahrima is said (i.e. eat, drink, talk etc.) [Tanweer, Bahar].

Namaz of Tahajjud

After praying Isha and after sleeping, the time that you wake up is the time of Tahajjud, however, it is better to pray in the last third of the night. Tahujjud is Sunnat and is prayed without the intention of Sunnat and is at least two Rakats and most is eight Rakats [Fatahul Qadir, Alamgiri].

• Rule: In a Nafl Namaz during the day it is Makrooh to pray it more that four Rakats without performing Salaam and during the night it is Makrooh to pray it more than eight Rakats without performing salaam. Whether it is be day or night it is better to perform Salaam at the maximum of four Rakats [Durr-e-Mukhtar].
• Rule: If you have made the intention of praying more than two Rakats of Nafl then you must perform Qaidah between every two Rakats.

Notice: To pray more than two Rakats of Nafl in one Salaam will make the rules rather difficult to observe and that is why it is better to pray two, two Rakats.

Namaz Ishraq

This Namaz is also Sunnat. After praying Fajr keep on praying the Durood Sharif. After the sun has risen slightly meaning at least twenty minutes from the start of sunrise has passed, then pray two Rakats.

Namaz_Chaasht

This is also Sunnat and there are at least two Rakats or at the most twelve Rakats, and it is better to pray all twelve. The time for this is when the sun has well risen upto the start of midday, however, it is better to pray it when the sun has quarter risen in the sky.

Namaz Istikhara

It has been quoted in the Hadiths that when a person makes an intention for something then he should pray two Rakats Nafl. In the first Rakat after Alhamdo pray ‘QuI Yaa Ayyuhal Kafiroon’ and in the second Rakat after Alhamdo pray ‘QuI Huwallaho Ahad’ and then pray the following Dua and with Wuzu face the Qibla and go to sleep. At the beginning of the Dua and at the end, pray Alhamdo and Durood Sharif. The Dua is as follows; “Allahumma inni Astakhiruka Bi ilmika Wa Astakdiruka Bi Qudratika Wa As’aluka Min Fadlikal Azueemi Fa innaka Taqdiru Wala Aqdiru Wa Ta’lamu Walaa A’lamu Wa anta Allamul Ghuyub Allahumma In kunta Ta’lamu Anna Hazal Amra Khairulli Fi Deeni Wa Ma’aashi Wa Aaqibati Amri Wa Aajili Amri Wa’Aajilihi Faqdurhuli Wa Yasirrihuli Summa Baarikli Feehi Wa’inkunta Ta’lamu Anna Hazal Amra Sharruli Fi Deeni Wa ma’aashi Wa’Aaqibati Amri Wa Aajili Amri Wa Aajilihi Fa’asrif’hu Anni Wa as’rifni Anhu Waqdur liyal Khaira Haiysu Kaana Summa Raddini Bihi”

At both ‘Al Amra’ mention your request. Just like in the first one say ‘Haza Safara Khairuli’ and in the second one say “Haza Safara Sharruli’ [Guniya].

When should Istikhara be done ?

• Rule: There is no Istikhara for pious actions such as Hajj, Jihad etc. However, you can perform Istikhara to designate a fixed time for them [Guniya].
• Rule: It is better to perform Istakhara at least seven times and then see wherever your conscience is fixed that is what is best for you. Many pious Buzrukhs say that if you see whiteness or greenery in your dreams then it is good and if you see darkness or redness then it is a bad thing and you should stay away from it [Radd-ul-Mohtar].

Namaz-e-Haajat (Fulfilling Needs)

When someone has a need from Allah Ta’ala or requires something from a person or they are in some sort of difficulty, then carefully perform Wuzu and then pray two or four Rakats Nafl Namaz. In the first Rakat after Alhamdo pray ‘AyatuI Kursi’ three times. In the second Rakat after Alhamdo pray ‘QuI Huwallaho Ahad’ once. In the third Rakat after Alhamdo pray ‘QuI A’oozo Birabbil Falaq’ once and in the fourth Rakat after Alhamdo pray ‘QuI A’oozo Birabbin Naas’ once. After Salaam pray the following three times; “Huwallahul Lazi Laa’ilaha illa Huwa Aalimul Ghaibi Wash’shahaadati Huwar Rahmanur Rahim” then three times pray “Subhanallahi Walhamdo Lillahi Wa Laailaha illallaho Wallaho Akbar Walaa Hawla Walaa Quwwata illa Billah” then three times pray a Durood Sharif and then pray this Dua;

“La ilaha illallahul Hakeemul Kareem Subhanallahi Rabbil Arshil Azeem Alhamdo Lillahi Rabbil Aalameen As’aluka Maujibaati Rahmatika Wa’azaai’ma Maghfiratika Wal Ghanimati Min Kulli Birriw Wassalamata Min Kulli Ismin Laatada’ Li Zamban illa Ghafaratahu Walaa Hamman illa Farrajtahu Walaa Haajatan Hiya Laka Rizan illa Qafaytuhi Yaa Ar’hamarraahimin”

Namaz of Tarawih

Tarawih is the twenty Rakat Namaz that is Sunnat-e-Maukida and is prayed in the month of Ramadan after the Farz Namaz of Isha every night.

• Rule: The time of Tarawih is after praying the Farz of Isha until the beginning of the break of dawn [Hidaya]. In Tarawih the Jamaat is Sunnat-e-Kifayaa, meaning if all the people of the Masjid missed it then they would all be responsible for the sin and if one person prayed at home alone then he has not committed a sin [Hidaya, Qazi Khan].
• Rule: It is Mustahhab to delay it until one third of the night has passed and if you wait until half the night has passed then there is no harm [Durr-e-Mukhtar, Bahar-e-Shariat].
• Rule: Just as the Tarawih is Sunnat-e-Maukida for men, in the same way it is Sunnat-e-Maukida for women and they are not allowed to miss it [Qazi Khan].
• Rule: The twenty Rakats of Tarawih are to be prayed in two, two Rakats i.e. performing salaam after every two Rakats and therefore in total ten salaams. After every four Rakats it is Mustahhab to rest for the duration it took to pray the four Rakats, this rest is called Tarwih [Alamgiri, Qazi Khan].
• Rule: After the Tarawih has finished the fifth Tarwih is also Mustahhab. If the fifth Tarwih is a burden on people then do not do it [Alamgiri, etc.].
• Rule: There is flexibility in Tarwih, whether you remain quiet or you can pray some Tasbeeh, Quran, Durood Sharif or Dua and if he wished he can pray Nafl alone, but to do this with Jamaat is Makrooh [Qazi Khan].
• Rule: Those who have not prayed the Farz of Isha cannot pray the Tarawih nor Witr until he prays the Farz.
• Rule: Those who prayed the Farz of Isha alone can pray the Tarawih with Jamaat but he must pray the Witr alone [Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: If you have prayed the Isha Farz with Jamaat and then prayed the Tarawih alone, he can join the Jamaat for Witr [Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: If you have some Rakats of Tarawih left and the Imam has stood up for Witr then it is better to pray the Witr with Jamaat as long as you have prayed Isha Farz with Jamaat and then you can pray the remaining Rakats of Tarawih. It is also allowed to complete your Rakats of Tarawih and then pray Witr alone [Alamgiri, Radd-ul-Mohtar].
• Rule: If people have prayed the Tarawih and now they want to pray it again then they can pray it alone but it is not allowed to pray it with Jamaat again [Alamgiri]. If one Imam prays Tarawih in two masjids and if he prays the full Tarawih in both masjids then this is not allowed. If the Muqtadee prays the Tarawih in full in both masjids [hen there is no problem, however, he is not allowed to pray Witr again if he has already prayed in the first masjid [Alamgiri].
  Rule: It is better to pray the Tarawih with Jamaat in the masjid. If the Tarawih is prayed in a house with Jamaat then you will not get the sin of missing Jamaat as it will still be counted but the reward will be less than praying in the masjid [Alamgiri].
• Rule: The Tarawih prayed behind a child will not count for any adults who prayed behind the child [Hidaya, Durr-e-Mukhtar, Alamgiri].
• Rule: In the whole month of Ramadan to finish the Quran once is Sunnat-e-Maukidah and to finish it twice is virtuous and to finish it three times is a good thing. You should not miss this opportunity just because people are idle [Durr-e-Mukhtar].
• Rule: To give a Hafiz a salary for praying the Tarawih is not allowed and the giver and taker are both sinners. A salary is not just a fixing of the fee such as I will take this much for praying the Tarawih or I will give you so much for praying the Tarawih, but if a Hafiz believes he will pray at a certain place he will get so much then this is also not allowed. If the people say we will not give you anything or the Hafiz says I will not take anything and then the public decide to give the Hafiz a gift or some money as a gesture to thank him for his efforts then there is no problem with this [Bahar-e-Shariat].
  Shabinah
• Rule: Shabinah meaning to finish the whole Quran in one night in Tarawih. During today’s era where a Hafiz prays the Quran at great speed that the words cannot be understood. Never mind praying the words where the pronunciation is done correctly the listeners are also in a state where some are sat down, some are lying down, some are even sleeping and some perform the Takbeer-e-Tahmnah when the Imam goes into the Rukooh and then they are doing this very quickly, in all these situations the Shabinah is not allowed. If the Hafiz prays speedily to pose off then this is Haram and is a sinner.

NAMAZ FOR THE SICK

If a person due to illness cannot stand and pray Namaz then they should sit and pray Namaz. Whilst seated he should perform Rukooh by leaning far forward and pray ‘Subhana Rabbial Azueem’ and then sit back up straight and then go into Sijdah as normal. If he is not able to pray Namaz whilst being seated then he should lay down and pray. The method is to lay down flat and point the feet towards Qibla and keep the knees up and keep a pillow underneath the head so that the face is pointing towards Qibia and the head is higher than the rest of the body. To perform Rukooh and Sijdah by actions, for the Sijdah lean the head completely forward and for the Rukooh lean the head slightly forward. In the same way Namaz can also be prayed lying on your left or right side.

When can an ill person miss Namaz. ?

• Rule:When an ill person cannot even move his head then the Namaz is forgiven and there is no need to use the eyes to perform the actions or eyebrows or to pray with an intention only in the heart. If six Namaz pass like this then there is no need to perform Qaza as this is also forgiven and there is no need for Fidya (monetary compensation). If the time like this is less than six Namaz then Qaza is obligatory even if the health is only a little better that the person can now move his head to perform the actions [Durr-e-Mukhtar, Bahar etc.].
• Rule: If an ill person is in a state whereby he cannot keep count of the Rakats and Rukoohs or Sijdahs then there is no need for him to perform Namaz on time [Durr-e-Mukhtar etc.].
• Rule: To stand in all Farz Namaz, Witr, Eid Namaz and the Sunnats of Fajr is obligatory and if Namaz is prayed whilst sitting down without genuine reason then the Namaz will not count [Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: Because the Qayam is Farz therefore without a genuine religiously recognised reason it cannot be missed, otherwise the Namaz will not count. Upto the extent that if you can lean on a stick, servant or wall then it is Farz to do this and if you can only stand for a small amount of time like whilst saying Allaho Akbar in Takbeer-e-Tahrimah then it is Farz to start the Namaz whilst standing and then sit down afterwards otherwise the Namaz will not count. If you have a slight headache or flu or a cold or a small wound where people can walk about, is in no way a reason to pray the Namaz whilst being seated and if you have done so then it has not counted and you must pray Qaza for them [Guniya, Bahar-e-Shariat].
• Rule: If a person leaks drops of urine or blood if he stands and doesn’t if he sits then it is Farz for him to pray whilst seated as long as there is no other way of stopping his illness.
• Rule: A person is so weak that if he goes to the masjid to pray the Namaz with Jamaat then he will have to sit down and pray Namaz, but if he remains at home then he can pray the Namaz standing, then it is Farz for him to pray the Namaz at home with Jamaat if possible otherwise alone [Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: If an ill person prays whilst standing then he cannot pray the Quran at all and if he prays whilst seated he can pray the Quran, then it is Farz for him to pray whilst sitting down and if he can pray a little bit of the Quran whilst standing then it is Farz to pray as much as he can whilst standing and then the remainder whilst seated [Durr-e-Mukhtar, Radd-ul-Mohtar]. Rule: If a blanket is put underneath the ill person praying Namaz and it has become impure but if you were to change it, it will become impure’ again then continue to pray the Namaz on the original blanket and if the blanket is changed then the new blanket will not become as impure as quickly but by changing the blanket it will cause great distress to the ill person then do not change it [Alamgiri, Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar].
• Rule: If a person is drowning and he can gain support from a stick then it is Farz for him to pray the Namaz as long as Amar-e-Kasir is not performed and if he does not pray and he survives then he must perform Qaza [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar].

QAZA NAMAZ

To make a Namaz Qaza without genuine Shariat reason is a big sin and to pray the Namaz is Farz and is necessary to perform repentance with sincerity. By the use of repentance or having the Hajj accepted will eradicate the sin for delaying the Namaz [Durr-e-Mukhtar].

• Rule: Repentance is only correct when the Qaza is prayed and if you perform repentance but continue not to pray the Qaza or continue committing the sin then this is not repentance [Radd-ul-Mohtar]. It is quoted in the Hadith that a person who performs Tauba (repentance) but continues performing that sin then he has not performed repentance but is playing a joke with Allah.

Description of Qaza

• Rule: Whatever a servant has been ordered, then to perform that act on time is known as Ada, and if the time passes then it is known as Qaza.
• Rule: If you perform Tahrima within the time then the Namaz is not Qaza but it is Ada, however, the exception to this rule is for the Namaz of Fajr, Ju’ma or Eid Namaz whereby the final salaam has to be performed before the time has ended [Durr-e-Mukhtar, Bahar].
• Rule: If a Namaz becomes Qaza due to sleeping or by forgetting then to pray the Qaza is Farz but the sin for Qaza does not apply, however once awake or remembering and as long as the time is not Makrooh then you must pray it immediately and to deiay will be a Makrooh [Alamgiri].
• Rule: The Qaza of Farz Namaz is Farz, the Qaza of Wajib is Wajib and the Qaza of Sunnat is Sunnat for those Sunnats that carry a Qaza such as the Sunnats of Fajr when the Farz has also been missed and the first Sunnats of Zohr when the Farz has been prayed and the time of Zohr has not finished [Alamgiri, Durr-e-Mukhtar, Radd-ul-Mohtar].

Time of Qaza

• Rule: There is no fixed time for praying Qaza as whenever it is prayed the duty will be fulfilled except for sunrise, just before sunset and exact midday, as no Namaz is allowed during these times [Alamgiri].
• Rule: Whichever Namaz has been missed has to be prayed like that, for example, if a four Rakat Namaz has been missed whilst on a journey then only two Rakats will be prayed when praying it’s Qaza even if you are praying it back at home and if a four Rakat Namaz was made Qaza at home then if you pray it on a journey you will still have to pray four Rakats. If there is a problem when praying Qaza then you are allowed to accommodate for that meaning, if when the Namaz was made Qaza you were allowed to stand and pray and now you are unable to stand and pray and therefore have to sit and pray the Namaz then you are allowed to do this and when you get better there is no need to repeat this Qaza [Alamgiri].

Which Qaza Namaz is forgiven

• Rule:If a person is so ill that they cannot pray Namaz even by actions and if this situation remains for six Namaz then the Qaza Namaz is not Wajib [Alamgiri].
• Rule: If a mental person has missed Namaz during his illness and it has been for a period of more than six Namaz continuously then there is no need to perform Qaza [Alamgiri].
• Rule: If there is enough time to pray both Qaza and Ada in short then you can do this and if by expanding the praying then there is not enough time to pray both Namaz then the routine (Tarteeb) is still Farz and if by missing all allowed things but not Wajibs or Farz in Namaz you can pray both, then this should be done if possible [Alamgiri].

ROUTINE IS NECESSARY IN QAZA NAMAZ

• Rule: For a Sahib-e-Tarteeb, meaning for those who have less than six Namaz in total of Qaza to pray, then when remembering and there being enough time to pray theQaza, he prays his Ada instead then this Namaz will not count. This means he will still have to pray the Ada Namaz again. If he continued praying the Ada Namaz and missed the Qaza until he has prayed the sixth Namaz and then all the Namaz will be correct as he will no longer be Sahib-e-Tarteeb any more and if in between he prays one Qaza, then all the Ada will not count.
• Rule: Tarteeb meaning routine is necessary for the missed Namaz and the Ada Namaz as long as there are less than six missed Namaz and hence first the Qaza should be prayed then the Ada. For example if today someone’s Fajr, Zohr, Asr and Maghrib became Qaza then he cannot pray the Isha Namaz until he has prayed the Qaza for the four Namaz in sequence first.
• Rule: If there isn’t enough time to pray the Ada and all the Qaza Namaz then pray as many Qaza and the Ada as possible and for the rest, Tarteeb can be missed, for example, if both the Farz of Isha and Witr became Qaza and in Fajr you only had time to pray five Rakats then you pray three Rakats of Witr and two of Fajr, and if you only had time for six Rakats then pray the Qaza of Farz Isha and pray two Rakats Farz of Fajr [Shareh Wiqaya].
• Rule: If six Namaz became Qaza and as soon as the time for the sixth is finished there is no longer a need for Tarteeb and now regardless of remembering and having time if you pray the Ada Namaz it will count. Whether the Qaza have occurred all in one go meaning six Namaz together or by six in a few days, for example, your Fajr became Qaza for six days and you continued praying Ada and totally forgot about the Qaza then the same rule applies and you are no longer a Sahib-e-Tarteeb [Radd-ul-Mohtar].
• Rule: As soon as six Namaz became Qaza and the time for the sixth Namaz has gone then Tarteeb is no longer Farz anymore, whether all the missed Namaz are old or some are recent and some are old , meaning if you missed a month’s Namaz and then started praying again and again missed a couple you are still no longer a Sahib-e-Tarteeb as you have more than six Qaza in total to pray [Radd-ul-Mohtar].
• Rule: When due to having more than six Qaza the Tarteeb is no longer necessary then if some of the Qaza is prayed and there are less than six Qaza remaining in total then you will still no longer be Sahib-e-Tarteeb until all the Qaza is prayed, and when this is the case you will become Sahib-e-Tarteeb again [Shareh Wafaya, Alamgiri, Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: Just as six or more Qaza Namaz clears the necessity for routine for the Ada and Qaza Namaz, there is also no need for routine for the Qaza Namaz, meaning that the remanding Qaza can be prayed in whichever sequence deemed suitable, for example, if someone missed a full month’s Namaz and then he prayed them first the thirty Farz of Fajr then the thirty Namaz of Zohr etc. and this would also be acceptable and the Namaz will count [Alamgiri]. Whoever has the responsibility of praying Qaza Namaz although it is necessary for them to be prayed as soon as possible they can be delayed due to responsibilities towards the family, or work etc. and whenever he gains some free time he should pray the Qaza until they are all complete [Durr-e-Mukhtar].
• Rule: Qaza Namaz is more important than the Nafl Namaz and therefore when you pray the Nafl instead you should pray any Qaza you may have left, however, do not replace the Tarawih or the twelve Sunnat-e-Maukidah (in the day).
• Rule: For those who have the responsibility of many years Qaza and they cannot remember exactly how many then they should make the intention that “I am praying the first Qaza of Fajr or Zohr or Asr, that is due from me” and complete all the Qaza like this until they are certain that they have none left to perform.

Age of becoming an Adult

• Rule: Whether a person is male or female, once they reach the age of adolescence all Namaz and Roza etc. will become obligatory for them. A female’s age is at least nine and at the most fifteen and a male’s age is a minimum of twelve and a maximum of fifteen. It is necessary to believe a fifteen year old as an adult according to Shariat whether or not they show signs of adulthood.

To be illiterate is not an excuse

• Rule: It is obligatory for all adult Muslims to learn the Farz rules of Shariat and being illiterate or a female is not an excuse. If you are not aware of your obligations and necessities according to Islam then you will be a sinner and caught in the grounds of punishment.

Compensation for Namaz (Fidya)

• Rule: If a person’s Namaz has become Qaza and he dies then if he has left an order in his will to pay Fidya for his Qaza Namaz and he has left some money or goods, then Fidya should be paid from one third of the money or goods left by him and one half Sa’a (approx. 4lb 8oz) of wheat or one Sa’a ( approx. 9lb) of Sadqa is to be given to the poor for every Farz or Wajib missed. If the dying person has not left any goods then the next of kin can give to the poor from his own goods. The way to do this is the next of kin to give half a Sa’a to a pauper and he would become the owner, and the pauper would now as the owner give the goods back to the next of kin as a gift and now the next of kin would become the owner and to continue this process until all the Namaz have been counted for. If the person who has died has left some goods but is not enough then the same process should be applied. If the person who has died has not left an order in his will to give Fidya and the next of kin wishes to do so then they can.
• Rule: For whose Namaz there is fault or improper then they should repeat the whole lot as this is a good thing and if there is no fault then they shouldn’t but if they would like to do so then they pray them after Fajr or Asr and should pray all the Rakats in full (with a Surat attached) and for Witr after Kunoot they should perform Qaidah and then join another Rakat to make it a total of four [Alamgiri].

Qaza-e-Umri does not exist

• Rule: Many people on the night of Shabb-e-Qadr or at the end of Ramadan pray two Rakats Namaz and believe that all their Qaza for a lifetime has been fulfilled, this is totally wrong and incorrect and is not possible.

NAMAZ FOR A TRAVELLER

• According to Shariat a traveller is a person who leaves his village or area with an intention of travelling for a distance of three days.
• Rule: A day means the shortest day in the year and the whole day does not mean a distance of a person travelling from in the morning to night but the major part of the day. For example, started walking from the break of dawn to the afternoon and then repeated the same for the next two days, then the total distance is regarded as travelling distance according to Shariat. Walking from dawn to the afternoon does not mean continuous walking, but resting as and when necessary and the speed is not too fast nor too slow. Walking on dry land means the same speed as a camel and a man walking, walking on rocks and rough ground is whatever speed necessary to walk and travelling on a boat is the speed when the wind is not too fast nor too still [Durr-e-Mukhtar, Alamgiri].
• Rule: On dry ground the measurement is taken as miles and the total amount of miles are fifty seven and a half {57.5} (we have not mentioned any old measurements used) [Fatawa-e-Razvia, Bahar-e-ShariatJ.

Distance of Travel and the application of Qasr

• Rule: If the distance of three days is covered in two days or less then it is still regarded as a journey and a distance of less than three days is covered in more than three days then it is still not regarded as a journey [Durr-e-Mukhtar, Alamgiri}.
• Rule: A clear route on dry round for a distance of 57.5 miles is covered in a car or train in less than an hour but according to Shariat it is still regarded as a journey and the rules of Qasr and other journey rules will apply [Radd-ul-Mohtar].
• Rule: Only an intention of travelling is not sufficient but they have to leave the area, if it is a city then to leave the city, if it is a town to leave the town and if it is a city then not only the city but it’s associated landmarks then the journey has begun [Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: If the station is outside the area then once reaching the station the journey will begin as long the intention to travel for a ‘journey’ has been made.
• Rule: It is also necessary for a traveller to make the intention of a distance of more than three days (57.5 miles) from where he starts and if he makes the intention to travel for a distance of two days and then from there he made the intention of travelling another two days distance he will not be a traveller even though like this he may travel the whole world [Durr-e-Mukhtar].
• Rule: It is also necessary for a journey to make the intention of travelling for a continuous distance of three days meaning if a person made the intention of travelling two days and stopping and did some work and then travelled for another day this would not be counted as a journey [Fatawa-e-Razvia, Bahar-e-Shariat].

ORDERS FOR A TRAVELLER

The meaning of Qasr

It is Wajib for a traveller to perform Qasr for Namaz, meaning For four Rakat Farz he should pray two Rakats as for the traveller this the full Namaz.

• Rule: There is no Qasr for Maghrib and Fajr and should be prayed in full. Only for the Farz Namaz of Zohr, Asr and Isha there is Qasr.
• Rule: If a traveller does not perform Qasr then he will be a sinner.

No Qasr for Sunnats

• Rule: There is no Qasr in Sunnat and therefore should be prayed in full. In fact due to fear or if in a hurry you can miss the Sunnats but you cannot pray them as Qasr [Alamgiri].
• Rule: If a traveller instead of praying Qasr he prays the full four Rakats then if he has performed Qaidah in the second Rakat, then his Namaz will count and if he does not perform Qaidah in the second Rakat then his Namaz will be void.
• Rule: A person is a traveller until he returns to his area or makes the intention of staying at the destination for more than fifteen days and this applies when he has travelled for a distance of three days. If he has not yet travelled for a distance of three days and decides to return, he is no longer a traveller even though he might be in a jungle [Alamgiri, Durr-e-Mukhtar].

Conditions of intention when reaching destination

For the intention of reaching destination to be correct there are six conditions, meaning when all six conditions have been fulfilled then he will have finished his full journey, otherwise not.

When you stop walking, if you make the intention whilst walking then you haven’t finished your journey.

Wherever you have stopped is fit for stopping, meaning a jungle or boat in a river or ship at sea does not end the journey.

The intention is to stay for fifteen days, if the intention is for less then you will not have finished your journey.

This intention is for one place, if it is for two separate places, i.e. to stay in one place for ten days and the other for five days then you will not have finished your journey.

Your intention is made by yourself and not under the influence of another person who has authority over you and you have total control of your own intention.

• Rule: A traveller is walking and he has not yet reached his destination and makes the intention then he is still a traveller and if he has reached his destination and makes the intention then he has finished his journey even though he may not have found a place to stay.[Alamgiri, Radd-ul-Mohtar].
• Rule: Those who are under the control of someone else then their intention will count and those they are being controlled by, their intention will count. A husband’s intention will count a wife’s won’t. A master’s intention will count a slave’s intention will not. An officer of the army’s intention will count, the soldier’s intention will not. Therefore, if the husband made the intention of finishing the journey and the wife did not then both will have finished the journey because the husband’s intention will count and the wife’s intention will not and in the same way if the wife made the intention of finishing the journey and the husband did not then they will not have finished the journey, and the same rule applies to all those who are dependent on someone else.
  When can a traveller and non traveller follow each other
• Rule: A non traveller can follow a traveller and when the Imam (who is the traveller) performs Salaam after two Rakats the non traveller who is the Muqtadee will stand up and finish his two remaining Rakats but in Qayam he must not pray anything and remain stood for the length of time it takes to pray Surah Fatiha and then go into Rukooh and finish his Namaz off as normal [Durr-e-Mukhtar, etc.].
• Rule: If the Imam is a traveller then he should state that he is a traveller and when he performs Salaam he should say ‘all of you finish your Namaz, as I am a traveller’.
• Rule: If a traveller followed a non traveller meaning the non traveller was the Imam then for the traveller the first Qaidah will become Wajib and will no longer be Farz and therefore if the Imam did not perform the first Qaidah then the Namaz will not become void and if the traveller was Imam then the first Qaidah will be Farz for the non traveller Muqtadees [Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: Once a traveller reaches his proper home town then he has finished his journey regardless of making an intention or not.

Definition of proper home town

• Rule: Watn-e-Asli (proper town) is that place where you were born or where people from your family live or you have settled there and the intention is not to move from there. Watn-e-lqamat (Place of stay) is that place where a traveller has made the intention of staying for fifteen or more days [Alamgiri, Bahar].
• Rule: One Watn-e-lqamat makes another Watn-e-lqamat void, meaning you stayed with the intention in one place for more than fifteen days and then went to another place with the intention to stay there for fifteen or more days then the first place is no longer a Watn-e-lqamat even if the distance between the two places is not as long as the distance of travel [Alamgiri, Bahar].
• Rule: If you reached from Watn-e-lqamat to the Watn-e-Asli or travelled from Watn-e-lqamat for a distance of travel (57.5 miles) then the Watn-e-lqamat is no longer Watn-e-lqamat, meaning if you returned to that place and decided to stay less than fifteen days then you will remain a traveller [Alamgiri].
• Rule: If a traveller gets married and even though his intention is not to stay there for fifteen days he is no longer a traveller and if a person has two wives then once he reaches their home in two different places he is not a traveller.
• Rule: A woman marries and then goes to live at her husband’s place and lives there permanently then her own home is no longer Watn-e-Asli, meaning if her husband’s home is a distance of three days from her parent’s home and she does not intend to stay there for fifteen days or more then she must pray Qasr Namaz, and if she has not left her parent’s home permanently then when she reaches her parent’s home her journey has finished and she must pray the full Namaz [Bahar-e-Shariat].

A Woman cannot travel without a Mahrum

• Rule:It is not allowed for a woman to travel for a distance of three days or more without a Mahrum (her husband or adult relative with whom her marriage is permanently forbidden, e.g. father, brother etc.). In fact she cannot travel for a distance of one day with a child or a person with less intelligence than average without being assisted by her husband or adult Mahrum [Alamgiri, Bahar etc.], it is necessary that the Mahrum is not a big wrongdoer or a person who; has gained disrespect [Bahar-e-Shariat].

PRAYING NAMAZ ON A CONVEYANCE

Whether a person is a traveller due to religion or due to worldly affairs once he leaves the outskirts of his town he can pray Nafl Namaz on his conveyance (vehicle of travel e.g. car, horse, camel etc.) whilst seated and he can perform the Namaz whilst seated and perform the Rukooh by action and the Sijdah by bending slightly more than the Rukooh. Do not place your head on an ornament to perform Sijdah or put something on it to perform Sijdah as this is not allowed and whichever way the conveyance is going, keep your face pointing that way as to point it in another direction is not allowed even for the Takbeer-e-Tahrima it is not necessary for the face to be towards the Qibla [Durr-e-Mukhtar, Radd-ul-Mohtar].

• Rule: When praying Nafl on the conveyance and the conveyance was urged along by Amal-e-Qalil for example, if you used the heal of your foot or in one hand had a whip to urge the horse then this is allowed and to do this, however, without reason it is not allowed [Radd-ul-Mohtar]. The Farz, Wajib, Sunnats of Fajr, Namaz of Janaza, Namaz of Mannat (fulfilled wish), Sijdah-e-Tilawat of those verses which have been prayed on the ground and those Nafl that had started on the ground and were broken cannot be prayed on a conveyance without reason and if there was a genuine reason then if possible the conveyance should be made to face the Qibla and if this is also not possible then try to perform the Namaz in any way possible [Durr-e-MukhtarJ.

Situations when Namaz can be prayed on a conveyance

• Rule: The reasons whereby the above conditions can be used to pray the Namaz on a conveyance are as follows,
  It is raining.
• It is muddy that if you got out and prayed then your face would be sunk in the mud or would be filled with mud and whatever cloth that is laid will become wet through with mud. If in this situation you do not have a conveyance then you should stand and pray Namaz with actions.
• Your companion will go off without you.
• The animal that is used to travel on is awkward and if you got off you have no-one to help you to get back on.
• You have an illness and it will get worse by coming off the conveyance.
• There is a fear or risk to your life, property or woman.[Durr-e-Mukhtar]

Praying Namaz on a moving train

• Rule: Farz, Wajib or Sunnat cannot be prayed on a moving train. Therefore when the train stops at a station pray these Namaz and if you see that the time is running out then pray the Namaz whichever way possible and then when you get the time repeat the Namaz [Bahar-e-Shariat]. IMPORTANT A moving train should not be mixed with a moving boat or ship because if these are stopped then they wouldn’t be stopped on ground and you can touch the ground from the train if you get off and you cannot do that on a ship. It is only allowed to pray Namaz on a ship when it is in mid water, if it is on the shore and you can get off then you must do this as praying on the ship in this situation is not allowed.

Praying Namaz on a boat or ship.

• Rule:To pray Namaz on a moving ship or boat without cause when you can get off and pray it on the ground is not proper.
• Rule: If the boat has come up on the ground and is stable then there is no need to come off and you can pray on it.
• Rule: If the boat is tied on the edge and you have the chance of coming off onto the dry ground and praying then you should do this and if this is not possible then you should pray on the boat whilst standing.
• Rule: If the ship is anchored in the middle then you can pray sitting down if the winds are strong and there is a fear of falling, and if the winds are not that strong then you cannot pray whilst seated.
• Rule: Whilst praying Namaz on a ship to remain facing the Qibla is necessary and therefore if the ship moves you move so that you continue facing the Qibla and if it is happening fast then do not pray Namaz at that time, however, if time is running out then you must pray it [Guniya, Durr-e-Mukhtar, Radd-ul-Mohtar].

JUMA (FRIDAY PRAYER)

Juma is Farz-e-Ain meaning obligatory on all individuals. It’s obligation is more important than Zohr and those who reject it is a Kafir [Durr-e-Mukhtar, etc.]. It is quoted in the Hadith that those who miss three Jumas has thrown Islam behind them, and he is a hypocrite and is disassociated from Allah [Ibne-Khuzaima, Imam Shafaee].

• Rule: To pray Juma there are six conditions and if one of these is not fulfilled then the Juma will not count.

Conditions of Juma

• Town or outskirts of town
• Leadership (King)
• Time of Zohr
• Khutba – (Speech)
• Jamaat
• Acceptance by majority.

First Condition – Town or Outskirts of town

Town means a place which has many streets and a shopping centre or markets etc. It also has a district and villages belonging to that district. There must also be a judge or mayor belonging to it whom by his power or authority can ensure people go on trial and justice is upheld, even though he may himself be injustice or does not uphold the law. Outskirts of town mean them places which are constructed because of the town, such as a cemetery, stables for horses, barracks for the army and courts and these are on the outskirts of the town to give service to the town and Juma is allowed there. Therefore the Juma should be either prayed in the city or town or the outskirts of the town, it is not allowed in the villages [Guniya, Bahar-e-Shariat]. Rule: For the town, it’s judge or mayor needs to reside there and if he travels and goes elsewhere that place visited will not become a town and the Juma would not be allowed there [Radd-ul-Mohtar, Bahar-e-Shariat]. Rule: If a person who lives in a village goes to a town and intends to stay there that day then the Juma is Farz for them.

Multiple places in a town where Juma can be prayed

• Rule: Juma can be performed in a town in multiple locations and anywhere within the town, whether the town is large or small and the Juma can be in two Masjids or more [Durr-e-Mukhtar etc.]. However, without reason Juma should not be prayed in many different locations because Juma is a sign of Islam and is a congregation of all Jamaats and if it is spread about in different Masjids then the same show does not remain as you would get in one large gathering and it is because of the sign of all Muslims uniting that it has been allowed and so the gathering should not be split and a Juma should not be done in every street or area unnecessarily.

Who should lead the Juma ?
There is a very important point that people have not been paying attention to and have been treating Juma like other normal Namaz and whoever wishes has started a new Juma and whoever wishes they have lead it, this is not allowed, because leading the Juma is the duty of the king of Islam or his deputies and wherever there is not Islamic rule then the highest qualified scholar who is from the correct faith of Ahl-e-Sunnat Wa Jamaat is the person who substitutes the Sultan of Islam and ensures that the rules of Islamic law are followed should lead the Juma, and without his permission the Juma cannot be performed. If this is not possible then the person who people choose as their Imam has to lead the Juma prayers. Also whilst the majority of people being present some of them cannot make a person an Imam or four people decide on an Imam, this type of Juma is not proven anywhere [Bahar-e-Shariat].

Second Condition – King or leader

Leader means a Sultan of Islam or his deputy whom the Sultan has given authority to lead the Juma prayers. Even if the Sultan is a ferocious person or a good person he can lead the prayers. If a person has forced himself into power and according to Shariat he has no right of becoming an Imam, such as he is not a Qureshi or does not fulfil any other condition he can still call for juma prayer [Durr-e-Mukhtar, Radd-ul-Mohtar etc.].

Third condition – Time

The time of Juma is the time of Zohr, meaning the Juma should be prayed in the time that Zohr is prayed and if in Juma Namaz you got upto praying Attahiyat and the time of Asr started then the Juma Namaz becomes void and you would have to pray the Qaza of Zohr.

Fourth Condition – Khutba (Speech)

• Rule: The condition for the Khutba of Juma is that it is done within the time and is done before the Juma Namaz. It must be performed in front of such a Jamaat which is necessary for Juma and that is a minimum of three men except for the person performing the Khutba. It should be so loud that the people nearby can hear it and if this is not the case or the Khutba is prayed before midday or after the Namaz or prayed alone or prayed in front of women or children then in all these situations the Juma will not count.
• Rule: If between the Khutba and Namaz there is a big gap then that Khutba would not be sufficient [Durr-e-Mukhtar, Bahar-e-Shariat].

What is known as a Khutba

• Rule: Khutba is the remembrance of Allah and therefore even if once ‘Alhamdo Lillahi’ or ‘Subhanallahi’ or ‘La ila Ha illallah’ is prayed, then the Farz would be fulfilled, but to make the Khutba that short is Makrooh [Durr-e-Mukhtar etc.].
• Rule: It is Sunnat to pray two Khutbas and they should not be very long and if they both together are longer than ‘Tawal-e-Mufassal’ then it is Makrooh especially in the winter [Guniya, Durr-e-Mukhtar, Bahar].

Things that are Sunnat in the Khutba Rule:

• Rule: The things that are Sunnat in the Khutba is;
  • The Khateeb (person praying the Khutba) to be clean and stood up.
  • Before the Khutba the Khateeb to be sat down.
  • The Khateeb to be stood on the Mimbar facing the audience and with his back towards the Qibla.
  • The audience to be paying attention to the Imam.
  • To pray ‘A’oozubillah’ quietly before the Khutba.
  • To pray with your own voice so loud that the people can hear.
  • To start with ‘Alhamdo’.
  • To praise Allah Subhana Wa Ta’ala.
  • To bear witness of Allah’s monotheism and to bear witness the prophet-hood of the Holy Prophet Sallallaho Alaihi Wasallam.
  • To send the Holy Prophet Durood.
  • To pray at least one verse of the Holy Quran.
  • In the first Khutba to be words of guidance and advice and in the second Khutba to contain praise and witness and to repeat the Durood and to pray for other Muslims.
  • Both Khutbas to be light.
  • To sit between the two Khutbas for a length of three verses.
  • It is Mustahhab to lower the voice for the second Khutba slightly less than the first one and to remember the great Sahhabis and Hazrat Hamza and Hazrat Abbas Radi Allaho Ta’ala Anhum.

It is better to start the Second Khutba like this:

“Alhamdo Lillahi Nahmadaho Wa Nasta’eenuhu Wa Nastaghfiruhu Wanu’Minu Bihi Wanatawakkalu Alaihi Wa Na’uzubillahi Min Shururi Anfusina Wa Min Sayyi Aati A’malina Mayyahdihillahu Fala Mudillalah Wamayyudlillhu Falaa Haadiyalah Wanash Hadu An La ilaha illallahu Wahdahu La Sharika Lahu Wa Nash Hadu Anna Sayyadina Wa Maulana Muhammadan Abduhu Wa Rasooluh”

If a person is in front of the Imam then he should face the Imam and if he is either on his left or right side then he should turn towards the Imam. It is better to be close to the Imam, however, it is not allowed to cross other people’s necks to get there. Although if the Imam has not yet stood up for the Khutba and there is space near the front then it is allowed to go there and if the Imam has already started the Khutba and you then enter the Masjid, then you should sit in the nearest space or corner available. You should sit whilst listening to the Khutba as you sit in Qaidah in Namaz [Alamgiri, Durr-e-Mukhtar, Guniya and Bahar].

• Rule: To praise and exalt a king of Islam which he does not acquire is Haram, for example to call him ‘the one who owns people’s lives’ etc. because this is a lie and is Haram [Durr-e-Mukhtar].
• Rule: Not to pray a verse of the Quran in the Khutba or not to sit between two Khutbas or for the Khateeb to speak whist praying the Khutba is Makrooh. However, if the Khateeb promoted good or forbid evil then there is no harm [Alamgiri, Bahar].
• Rule: To pray the Khutba in another language except Arabic or to mix another language with Arabic is against the Sunnat and is not preferred. Also poetry should not be prayed in the Khutba even if it is in the Arabic language. If the a couple of verses of poetry is said which is about advice and is prayed sometimes then there is no harm [Bahar-e-Shahat].

Fifth Condition – Jamaat

Except for the Imam there must be at least another three men, otherwise the Juma will not count [Hidaya, Shareh Wiqaya, Alamgiri, Qazi Khan].

• Rule: If there are three servants or three travellers or ill people or uneducated or dumb Muqtadees then the Juma will still count. If there are only women or children present then the Juma will not count [Alamgiri, Radd-ul-Mohtar].

Sixth Condition – Acceptance of all

This means that the doors of the masjid are opened so that anyone wishing could attend the Juma, no-one must be stopped or prevented. If in a major Masjid (Jamia Masjid) when everyone gathers, the doors were locked behind then the Juma will not count [Alamgiri].

• Rule: If women are prevented from coming into the Masjid then it won’t be against accepting all, as if they came there would be fear of trouble [Radd-ul-Mohtar].

Wajibs of Juma

There are eleven aspects that make Juma Wajib and if even one of these were not fulfilled then it is not Farz but even if he prayed the Juma it will count and in fact for an adult male who is sane it is better to pray the Juma and for a woman it is better to pray Zohr. The conditions are as follows;

1. To be resident in the town or city.
2. Juma is not obligatory on an ill person. The illness must be so bad that the person cannot go to the Masjid where Juma prayers are held or if he did go his illness would get worse or it would delay the illness from getting better [Guniya]. A very old person is treated in the same context as an ill person [Qazi Khan, Durr-e-Mukhtar, Fatahul Qadir].
   Rule: If a person is caring after an ill person and is aware that if he goes to pray Juma the ill person will be under risk and no-one else is available to look after them the for the carer, then Juma is not Farz [Durr-e-Mukhtar, Bahar].
3. To be free. Juma is not Farz on a slave and his master can forbid him [Alamgiri, Qazi Khan].
   Rule: He cannot forbid a worker or employee from going to pray Juma, however, if the Jamia Masjid is far away then he can dock some of his pay and the employee cannot appeal against it [Alamgiri].
4. Juma is Farz on males, it is not Farz on females.
5. To be an adult.
6. To be sane. Both these conditions are not specifically for Juma but for all worship to be Wajib you must be an adult and be sane.
7. To have sight. Juma is not Farz on the blind, however, it is Farz on the blind person who can walk around the streets without help or assistance and can reach the Masjid on his own accord [Durr-e-Mukhtar etc.].
8. The person can walk and therefore is not handicapped. However, if he is lame but can walk to the Masjid, then Juma is Farz on him.
9. Juma is not Farz on an imprisoned person who is in Jail. However, it is Farz for a person who has been imprisoned due to debt and is rich and therefore has the means to pay off the debt.
10. To have fear. If a person has the fear of a king or thief or an oppressor or is worried that he will be imprisoned because he does not have the means to pay off a debt, then Juma is not Farz on them [Radd-ul-MohtarJ.
11. If there is a fear of a storm or flood or snow or hurricane, meaning that it would cause you harm if you went out in this weather then Juma is not Farz.

• Rule: The Imamat of Juma can be performed by those males who can be an Imam in other Namaz, even if Juma is not Farz on them e.g. ill person, traveller, Slave etc. [Durr-e-Mukhtar, Hidaya, Qazi Khan, Fatahul Qadir], meaning when the Sultan of Islam or his deputy or a person whom he has given authority, when they become ill then can still lead the Juma prayers or the person whom the above three have given authority to a person who is a slave or an ill patient or a traveller then they can become an Imam even though Juma is not Farz for them. If a person has been asked to become an Imam by the majority of the public and is worthy of being an Imam in other Namaz, can become Imam even though he may be a person for whom Juma is not Farz, but if a person decides on his own accord to become Imam without authority then the Juma will not count.
• Rule: If Juma is Farz on a person then it is Makrooh-e-Tahrimi to pray Zohr before the Juma prayers have been performed in the town.
• Rule: For an ill person or a traveller or a slave or for anyone for whom Juma is not Farz then for these it is also Makrooh to pray Zohr Namaz with Jamaat in a town whether it be before Juma prayers or after. In the same way if a person missed the Juma prayers then he should pray the Zohr Namaz alone without Azaan or Iqamat, as Jamaat is also not allowed for him [Durr-e-Mukhtar].
• Rule: The Ulema state that those Masjids where Juma is not held then they should be closed during Zohr time [Durr-e-Mukhtar, Bahar].
• Rule: In a village on Fridays the Zohr Namaz should be prayed with Azaan, Iqamat and Jamaat [Alamgih, Bahar]. To go to Juma prayers early and perform Miswaak and to wear nice clean white clothes and to wear scent and use oil on your head and have your hair combed neatly is Mustahhab and to have a bath on Friday before Juma prayers is Sunnat [Alamgiri, Guniya etc.].

Some more Rules of Khutba

As soon as the Imam stands up for the Khutba all Namaz and Zikr and any type of conversation is forbidden. The only exception is that a Sahib-e-Tarteeb can pray his Qaza Namaz. If a person is praying a Sunnat or Nafl Namaz then they should finish it quickly [Durr-e-Mukhtar, Bahar}.

• Rule: Those things which are Hara’n in Namaz such as eating, drinking, performing Salaam or replying to a Salaam etc. are also Haram in Khutba, even giving good advice and forbidding evil is also forbidden, however, the person praying Khutba can give good advice and forbid evil. When the Khutba is prayed then all those who are present must listen and remain quiet as this is Farz, and those people who are a distance away from the Imam and cannot hear must also remain quiet as this is Wajib on them. If you hear someone talking about something bad then you can indicate with your hand or head but to talk is not allowed [Durr-e-Mukhtar, Bahar].
• Rule: In the state of Khutba you saw that a blind person is going to fall in a well or someone is going to get bitten by a scorpion then you can use your voice, however, if you can indicate to them then you must do this and hence talking will not be allowed [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar].
• Rule: If the Khateeb prayed for the Muslims then the people listening cannot lift their hands or say Ameen as this is not allowed. If they did this then they will have committed a sin. Whilst praying the Durood Sharif in Khutba for the Khateeb to look at his left and right side is Bid’at.
• Rule: If the Khateeb said the Holy Prophet Sallallaho Alaihi Wasallam’s name then the people listening should pray the Durood in their hearts as it is not allowed to say it with their tongue and in the same way if they heard a Sahhabi’s name to say Radi Allahu Ta’ala Annum with their tongue is not allowed and should be said in the heart [Durr-e-Mukhtar. Bahar etc.].
• Rule: Except for the Khutba of Juma to listen to other Khutbas is also Wajib such as Khutbas of Eids or Nikkah etc.

When is it Wajib to prepare and rush for Khutba ?

• Rule: As soon as you hear the first Azaan (One for Khutba) to prepare and rush for Khutba is Wajib and to stop your business as this is also Wajib, upto the extent that if you were shopping in the street then to continue is not allowed and it is worse and a big sin to shop inside the Masjid. If you were eating and you heard the Azaan for Khutba and you were afraid that if you continued eating then you would miss the Juma, then stop eating and go to the Masjid for Juma. Go for Juma io a relaxed and respectable way [Alarngiri, Durr-e-Mukhtar].
• Rule: When the Khateeb stands on the Mimbar then an Azaan should be said in front of him. This does not mean in front of him inside the Masjid as the Ulema of Fiqh have said it is Makrooh to call the Azaan inside the Masjid, so it must be done outside the Masjid (Jamaat Hall) [Alamgiri, Qazi Khan].
• Rule: The second Azaan should also be called loudly as it is a call for all and if someone did not hear the first then they should attend for the Khutba when hearing the second.
• Rule: Once the Khutba has finished the Iqamat should be called straight away without delay. To talk about worldly activities between the Khutba and Jamaat is Makrooh [Durr-e-Mukhtar, Bahar].
• Rule: The person that has prayed the Khutba should also lead the Namaz, not another. If another did lead the prayer then it will still count as long as he has been given the authority to lead.
• Rule: It is better to pray for Juma Namaz in the first Rakat the Surah-e-Juma and in the second Surah-e-Munafiqoon, or in the first ‘Sabbihismi’ and in the second ‘Hal Ataaka’, however, do not always pray this but change them sometimes.
• Rule: If you travelled on the day of Juma and was out of the city before midday then there is no harm, otherwise it is not allowed [Durr-e-Mukhtar, Bahar].

Notice. On the day of Juma the souls gather together, hence you should visit the cemetery on this day [Durr-e-Mukhtar, Bahar].

NAMAZ OF EID

Eid (meaning Fitr and Eid ud Duha) Namaz is Wajib but not for all. It is only Wajib for those for whom Juma is Wajib and the conditions for it are the same as those Juma except in Juma the Khutba is Wajib and for Eid it is Sunnat. If the Khutba was not prayed for Juma then the Juma would not count and if it was not prayed for Eid then the Namaz would count but a bad act has been done. The other difference is that in Juma the Khuba is prayed before Namaz and in Eid it is prayed after. If the Khutba is prayed for Eid before the Namaz then a bad act has been done but the Namaz will count and there is no need to repeat the Khutba and there is no Azaan or Iqamat for Eid Namaz, the only thing that is allowed is to say ‘AssalaatuI Jamia’ twice [Qazi, Alamgiri, Durr-e-Mukhtar].

• Rule: To miss the Eid Namaz without reason is mis-guidance and Bid’at [Bahar].
• Rule: To pray the Eid Namaz in a village is Makrooh-e-Tahrimi [Durr-e-Mukhtar, Bahar].

The following points are Mustahhab on Eid days;

1. To cut your hair
2. To cut your nails
3. To bathe
4. To perform Miswaak
5. To wear good clothes, if you have new then they should be worn, otherwise washed.
6. To wear a ring (which is allowable in Shariat)
7. To wear scent
8. To pray the morning prayer in the Masjid in your area
9. To go to the Eid place (Eid Gaah) early
10. To give Sadqah-e-Fitr before the Namaz
11. To walk to the Eid Gaah.
12. To return back from a different route.
13. To eat a few dates before going to Namaz. They should be either three, five, seven etc. but an odd number. If you do not have dates then eat anything sweet before Namaz and if you do not do this then there is no sin but not to eat anything before Isha, then there will be dissatisfaction [Radd-ul-Mohtar etc.].
14. To show happiness
15. To give Sadqah openly
16. To go to the Eid Gaah respectfully, relaxingly and with your sight lowered.
17. To congratulate each other.

All the above points are Mustahhab.

• Rule: You should not say the Takbeer in a loud voice on the way to the Eid Gaah. [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar].
• Rule: There is no harm in going to the Eid Gaah on a conveyance but those who have the strength to walk then it is better to do so and there is no harm to return back on a conveyance [Johra, Alamgiri, Bahar].
• Rule: The time of Eid Namaz starts once the Sun is at the height of a spear and the time remains until midday day. However, it is better to delay the Eid-ul-Fitr Namaz and to pray the Eid-ud-Doha early, and if the time reaches midday before performing Salaam then the Namaz will not count [Hidaya, Qazi Kahn, Durr-e-Mukhtar]. When referring to midday it means midday according to Shariat and which has been explained in the ‘time’ section

Method of praying Eid Namaz

The method is to make intention for Eid-ul-Fitr or Eid-ud-Doha for two Rakats Wajib and then lift your hands up to your ears and say ‘Allaho Akbar’ and then fold them below the navel as normal. Now pray ‘Sana’ and then say Allaho Akbar and lift your hands upto your ears and release them and again lift your hands and say Allaho Akbar and release them again and then lift your hands again and say Allaho Akbar and then fold them. Meaning fold your hands after the first and fourth Takbeer and the second and third Takbeers release your hands. The best way to remember is that if there is something to pray after the Takbeer then fold your hands and where there is nothing to pray release your hands and hang them on the side. After folding your hands after the fourth Takbeer the Imam will quietly pray ‘A’oozubillah’ and ‘Bismillah’ and then he will pray ‘Alhamdo’ and a Surat loudly and then go into Rukooh and Sijdah and complete one Rakat. Then in the second Rakat the Imam will first pray the Alhamdo and a Surat then lift your hands to your ears and say Allaho Akbar and release them and do not fold them and repeat this twice more, therefore a total of three times and on the fourth time say Allaho Akbar and without lifting your hands go into Rukooh. This therefore means that in Eid Namaz there are six extra Takbeers, three before Qirayat and after Takbeer-e-Tahrima in the first Rakat and three after Qirayat in the second Rakat and before the Takbeer for Rukooh. Also in all the extra Takbeers you must lift your hands and between two Takbeers a gap of three Tasbeehs should be made and it is Mustahhab in the Eid Namaz to pray after Alhamdo, ‘Surah Juma’ in the first Rakat and ‘Surah Munafiqoon’ in the second or in the first pray ‘Sabbih Ismi’ and in the second ‘Hal Ataaka’ [Durr-e-Mukhtar, Bahar]. After Namaz the Imam will pray two Khutbas and whatever aspects are Sunnat in the Juma Khutba they are also Sunnat in the Eid Khutba and whatever aspects are Makrooh in the Juma Khutba they are also Makrooh in the Eid Khutba. There are only two differences and they are that in Juma before the first Khutba it is Sunnat to sit down and here it. is Sunnat not to sit down, and secondly it is Sunnat in this Khutba to pray Allaho Akbar nine times before the first Khutba and seven times before the second Khutba and fourteen times before standing down from the Mimbar and in the Juma Khutba it is not [Alamgiri, Durr-e-Mukhtar, Bahar].

• Rule: If someone joins in the first Rakat after the Imam has prayed the Takbeers then they should say all the three extra Takbeers together even if the Imam has started the Qirayat [Alamgiri, Durr-e-Mukhtar].
• Rule: If you caught the Imam in Rukooh then first of all say the Takbeer-e-Tahrimah and then if you know that you can pray the three extra Takbeers before the Imam lifts his head from the Rukooh then pray the three Takbeers and then join the Imam in Rukooh and if you fear that if you stayed to pray the three Takbeers the Imam would lift his head from Rukooh then go straight into Rukooh and without lifting your hands pray the three Takbeers quietly in Rukooh and whilst you were praying the three Takbeers the Imam lifted his head from Rukooh then you should also lift your head and leave the remaining Takbeers as these no longer need to be prayed [Alamgiri etc.].
• Rule: If you joined in the second Rakat then pray the first Rakat’s Takbeer when you stand to pray the missed Rakat [Alamgiri etc.].
• Rule: If you joined in after the Imam had come back up from Rukooh then do not say the Takbeers at this stage but pray them when you pray the missed Rakat [Alamgiri etc.].
• Rule: If you joined the Namaz in the last Rakat just before the Imam performed Salaam then pray your both Rakats with Takbeers when you stand up [Alamgiri etc.].

The Time of Namaz of Eid and Bakr Eid and duration

• Rule: If due to some reason the Namaz was not prayed on Eid day (for example, there was a storm or due to cloud the moon could not be seen and a witness gave a statement after the allowed time for Namaz or due to cloud the Eid Namaz carried over to Midday without the Imam realising) then the Namaz should be prayed the next day and if it cannot be prayed the next day then the Eid-u-Fitr Namaz cannot be prayed on the third day. Also, if the Namaz is prayed on the second day, then the time is the same as for the first day and that is from when the sun has risen upto midday (according to Shariat) and if the Namaz is missed on the first day without a genuine reason then it cannot be prayed on the second day [Qazi Khan, Alamgiri, Durr-e-Mukhtar, Bahar].
• Rule: Eid-ud-Doha is the same in all aspects as Eid-ul-Fitr except for a few differences and that is that it is Mustahhab on Eid-ud-Doha that nothing should be eaten before the Khutba even if you are not going to perform Qurbani and if you do eat then there is no harm. Also to say the Takbeer loudly on the way to the Masjid and the Namaz for Eid-ud-Doha can be delayed unconditionally upto the twelfth (of Zil Hajj) if there was a reason, it cannot be prayed after the twelfth and to pray it after the tenth without reason is Makrooh [Qazi Khan, Alamgiri etc.].
• Rule: If you are going to perform Qurbani then it is Mustahhab that from the first to the tenth of Zil Hajj not to cut your hair or your nails [Radd-ut-Mohtar, Bahar].
• Rule: After Namaz of Eid to perform handshake and embracing like other days to Muslims is a good thing [Washakhal Jeed, Bahar-e-Shariat].

What is Takbeer Tashreeq

The Takbeer Tashreeq is called from the ninth of Zil Hajj from Fajr to the thirteenth of Zil Hajj Asr, after every Farz Namaz that is prayed via main Jamaat and to call it once loudly is Wajib and three times is better. The Takbeer Tashreeq is as follows ‘Allaho Akbar Allaho Akbar La ilaha illallah Wallaho Akbar Allaho Akbar Walillahil Hamd’ [Tanweerul Absar, Bahar].

• Rule: The Takbeer Tashreeq is Wajib as soon as the Salaam is performed, meaning until an act has not been performed which takes him away from Namaz such as if he broke his Wuzu deliberately or walked outside the Masjid then the Takbeer is void but if the Wuzu broke on it’s own accord then you should still say the Takbeer [Radd-ul-Mohtar, Durr-e-Mukhtar, Bahar].

For Whom is Takbeer Tashreeq Wajib and when is it Wajib ?

• Rule: Takbeer Tashreeq is Wajib upon those who live in the city or a person who has made the intention of staying in the city, whether it be a woman, a traveller or a person who resides in a village and if these people do not make the intention of staying in the city then the Takbeer is not Wajib upon them [Durr-e-Mukhtar, Bahar].
• Rule: Takbeer Tashreeq is also Wajib after the Juma Namaz but not after Nafl or Sunnats, however, you should also say it after Eid Namaz [Durr-e-Mukhtar].

NAMAZ OF THE ECLIPSE

Sun Eclipse

The Namaz of Sun Eclipse is Sunnat-e-Maukidah and the Namaz for a Moon Eclipse is Mustahhab. It is Mustahhab to pray the Sun Eclipse Namaz by Jamaat but it can be prayed alone. If it is prayed with Jamaat then all the conditions are the same as per Juma except for the Khutba. The same person leads this Namaz as the same for Juma and if they are not available then the Namaz should be prayed alone either in the home or Masjid [Durr-e-Mukhtar, Radd-ul-Mohtar].

• Rule: Pray the eclipse Namaz when the eclipse is on the Sun and not after the eclipse has moved. If the eclipse has moved but it is still shadowing the Sun then you can still start the Namaz and whilst there is an eclipse and if a cloud covers it then still pray the Namaz [Johra Nera].
• Rule: If the eclipse occurs during a time where Namaz is not allowed then do not pray the Namaz and perform Dua and if the sun then sets, then finish the Dua and pray Maghrib Namaz [Johra.Radd-ul-Mohtar].
• Rule: The Namaz for Eclipse is prayed like a normal Nafl Namaz, that is two Rakats and in every Rakat one Rukooh and two Sijdahs just like other Namaz.
• Rule: There is no Azaan,Iqamat or praying loudly in the eclipse Namaz and perform Dua after the Namaz upto the time when the sky becomes clear. You can pray more than two Rakats but perform Salaam in either two or four Rakat intervals [Durr-e-Mukhtar, Radd-ul-Mohtar,FatahulQadir].
• Rule: If people do not gather together then call them with these words “AssalaatuIJamia” [Durr-e-Mukhtar, Fatahul Qadir].
• Rule: It is better to pray the Jamaat for the Namaz in either the Eid place or the Jamia Masjid and if it’s prayed elsewhere then there is no harm [Alamgiri].
• Rule: If you know them, then pray Surah Baqr and Aal-e-Imran or it’s length size Surats and in Rukooh and Sijdah also make them long and after Namaz perform a Dua until the eclipse is over. It is also allowed to delay the Namaz and extend the Dua. It does not matter whether the Imam when performing Dua is facing the Qibla or facing the audience and this actually better and all the Muqtadees should say Ameen and it is also all right for the Imam to lean when performing Dua on the Asa (stick) or wall but not climb the Mimbar as this not allowed [Durr-e-Mukhtar, Bahar, Fatahul Qadir].
• Rule: If the sun eclipse and a funeral Namaz clash together then pray the funeral Namaz first [Johra, Bahar].
• Rule: There is no Jamaat for the moon eclipse even if the Imam is present, all people should pray on their own [Durr-e-Mukhtar, Hidaya, Alarngiri, Fatahul Qadir].

The method of praying Namaz is as follows;

With Wuzu, face towards the Qibla and stand so that there is a gap of four fingers between your feet.
Take each hand to each ear and touch the lobes of the ears with the thumbs and leave the rest of the fingers in their normal state, don’t join them together or spread them apart.
Face the palms of the hands towards the Qibia and your sight is to look at the sijdah. Then make a firm intention in your heart as to which Namaz you are praying and while saying ‘Allah-o-Akbar’ lower your hands and join them below the naval. The way to join the hands is to have the palm of the right hand on top of the back of the left hand wrist, keep the middle three fingers straight and circle the left wrist with the thumb and the little finger firmly grasping the hand.
Then pray ‘Sana’ meaning Subhanakallah Humma Wa Bihamdika Wa Tabarakasmuka Wa Ta’ala Jadduka Wa Laa ila’ha Ghairuk” . Then pray Ta’awwuz meaning “A’oozu Billahi Minas Shaitaanir Rajeem” and then pray Tasmee’a meaning “Bismillah’ ir’rahman’ir’ Raheem” .
Then pray the whole of the ‘Alhamdo’ Surat and say ‘Aameen’ quietly. After this, pray any Surat or three ayats or one ayat which is equivalent to three small ayats.
Then whilst saying Allah-o-Akbar go into the Rukooh. Grasp the knees with the hands and spread your fingers over the knees. Keep your back straight and your head level with your back and make sure that you are not too far up or kneeling to low down and keep your sight on your feet and pray at least three times “Subhana Rabbi’al Azueem’ and then pray this whilst standing up ‘Sami Allahu Liman Hamidah’ and if you are praying Namaz alone then also say ‘Allahumma Rabbana Walakal Hamd’ and then while saying Allah-o-Akbar go into the Sijdah.
The way to do this is to first put your knees on the ground, then put your hands at the side of the place where your are going to put your head and then place your head by first placing your nose on the ground and then your forehead and then press hard on your nose. Look towards your nose and keep your elbows up so that they don’t touch the ground and leave a gap between your armpits and make sure that there is a gap between your thighs and your stomach. Place all your toes so that their tips are pointing towards the Qibla and their bases are flat on the ground. Keep your hands flat and have your fingers pointing towards the Qibla. Then pray at least three times ‘Subhana Rabbi al A’ala’.
Then lift your head up while saying Allah-o-Akbar with first lifting your forehead then your nose then your face and then your hands. Keep your right foot upright and lay your left foot flat and sit on it firmly. Place your hands on your knees with the finger tips pointing towards the Qibla and the palm of your hands flat near your knees and the base of the .fingertips laid flat at the end of your kneecaps.
Then whilst saying ‘Allah-o-Akbar’ go back into the Sijdah and this is done in the same way as the first one. Then stand up by placing your hands on your knees and putting pressure on your knees and legs stand upright, don’t put your hands on the ground to assist you to stand up. Now pray only ‘Bismillah’ir’ Rahmaan’ir’ Raheem’ and then Alhamdo and another Surat and as before perform Rukooh and Sijdah, and when getting up from the second Sijdah leave your right foot upright and lay your left foot flat and sit upright. And pray •AttahiyyaatuLillahi Was Salawato Wattayyibatu Assalamu Alaika Ayyuhannabi ‘o ‘Warahmatullahi Wabarka’tuhu Assalamu Alaina Wa’ala’Ibadillahis Sa’liheen, Ash’had’u’un La ilahaillallahu Wa Ash’hadu Anna MuhammadunAbd’uhu Wa Rasooluh’, This is known as Tashahhud. When you are reaching La’ilaha make a circle in your right hand by joining the thumb with the middle finger and curl the small and it’s adjacent finger with the middle finger and on the word La lift your index finger but don’t move side to side and when you reach ‘illallahu’ straighten your hand back to normal. Now if you have more than two Ra.kats to pray then stand back up and pray more Rakats, but for a Farz Namaz there is no need to join another Surat after Alhamdo and then continue and when you reach your last Qaidah (sitting position) pray Tashahhud and then pray the DuroodSharif called Durood-e-lbrahim’Allahumma Salleh Ala Sayyidina Muhammadin Wa’ala’ Aale Sayyidina Muhammadin Kama Sallaiyta Ala Sayyidina Ibraheema Wa’ Ala Aale Sayyidina Ibraheema InnakaHameedum Majeed -Allahumma Baarak Ala Sayyidina Muhammadin Wa’ Ala Aale Sayyidina Muhammadin Kama Baarakta Ala Sayyidina Ibraheem Wa’ Ala Aale Sayyidina Ibraheema Innaka Hameedum Majeed’ After this pray’Allahumag Firii Wali Wale Dayya Wal Ustaad’e Wal Jamee’il Mu’mineena Wal Mu’meenat Wal Muslimeena Wal MuslimatAI’Ahya’eMinhum Wal Amwaat’e Innaka MujeebudDa’waatBirahmatikaYa Ar’hamarr’ahimeen’ or pray another Dua-e-Ma’soor or pray ‘Allahumma Rabbana Aatina Fid DuniyaHasanatawWafil Akhirati Hasanataw Wa QinaAzaabanNaar’ Make sure you pray this by starting it with ‘Allahumma’ and then turn your head towards your right shoulder and say’Assalamu Alai’kumWarah’matullah’ and then turn your head towards your left shoulder and repeat the same words again. The Namaz has now finished, so raise both your hands and pray any Dua for example’Allahumma Rabbana Aatina Fid Duniya Hasanataw Wafil Akhirati Hasanataw Wa Qina Azaaban Naar’ then rub your hands over your face. This is the method for an Imam or a male praying Namaz on their own.
If however, you are a Muqtadee meaning praying in congregation (Jamaat) and behind an Imam then don’t perform Qiraayat meaning don’t pray ‘Alhamdo’ or a Surat, whether the Imam is praying loudly or quietly. Qiraayat is not allowed in any Namaz if it is being prayed behind an Imam.

If the Namazee is a female then at the Takbeer-e-Tahrima she should lift her hands only upto her shoulders and then place her left hand on her chest and the right hand on top of it. When performing Rukoo she should only bend a little so that her hands reach her knees and she should not put pressure on her knees and keep her fingers tightly together and not to straighten her back like males. When performing Sijdah she should crawl up and perform Sijdah so that the arms are joined with the sides, her stomach is joined with her thighs and her thighs are crawled up with her shins and her feet are pointing outwards and are flat. In Qaidah she should have both her feet pointing outwards towards the right and are flat. She should sit on her left buttock and keep her hands in the middle of her thighs.

Order of Farz, Wajib. Sunnat and Mustahhab

• Rule: In the above method some actions are Farz (obligatory) and therefore without performing these the Namaz will not count. Some actions are Wajib (necessary) and therefore to deliberately miss them is a sin and it would be necessary (Wajib) to repeat the Namaz and if they are missed by mistake then a ‘Sijdah-e-Sahoo’ would have to be performed at the end. Some are Sunnat-e-Maukida and therefore to make a habit of missing them is a sin and some are Mustahhab and therefore to perform will gain rewards and to miss will not be a sin.

Farz (Obligatory) actions within Namaz.
There are seven action within Namaz which are Farz.

1. Takbeer-e-Tahrima – meaning the first ‘Allah-o-Akbar’ (or any other word which would praise Allah) with which the Namaz begins
2. Qayaam – meaning to stand until the Farz Qiraayat is completed
3. Qiraayat – meaning to pray at least one verse of the Holy Quran
4. Rukooh – meaning to bend so that that the hands reach the knees
5. Sujood – meaning the forehead to firmly touch the ground and at least one toe on each foot to be flat so that it’s base is touching the ground and it’s tip is pointing towards the Qibla
6. Qaidah-e-Akhira – meaning when the Rakats of Namaz are completed to sit for the duration it takes so the whole of Tashahhud (attahiyat) is completed until ‘Rusooluh’
7. Khurooj-e-Be’sunoo’i – meaning after Qaida-e-Akhira to perform an action with which the Namaz would finish, whether that be Salaam or to talk etc.
   

Wajib (necessary) actions of Namaz

1. In the Takbeer-e-Tahrima to use the words ‘Allah-o-Akbar’
2. To pray the whole of the Alhamdo Surat.
3. To join a Surat or a verse (Ayat) with Alhamdo. In a Farz Namaz for the first two Rakats and in a Witr, Sunnat or Nafl Namaz in all the Rakats.
4. To pray before a Surat or Ayat, Alhamdo only once.
5. Between Alhamdo and a Surat not to pray anything except ‘Ameen’ and Bismillah…
6. To go into Rukoo as soon as the Qirayat is finished
7. To perform one Sijdah after another without having a delayed gap in between. The gap must be no longer than one Rukun, meaning the time it takes someone to say ‘Subhanallah’ three times.
8. To pause between actions, meaning a gap of time the same as at least one ‘Subhanallah’ between, Rukoo, Sijdah, Quwmaa and Jalsa.
9. Quwma, meaning to stand up straight after Rukoo.
10. When in Sijdah to have three toes on each foot to be flat on the ground and the tips pointing towards Qibla.
11. Jalsa, meaning to sit up between two Sijdahs.
12. Qaidah-e-Oola, meaning to sit after two Rakats, if there are more than two Rakats in a Namaz, whether it is a Nafl (voluntary) Namaz.
13. Not to continue further after Tashahhud (Attahiyat) in a Qaida-e-Oola for a Farz, Witr or Sunnat-e-Maukida Namaz.
14. To pray in both Qaidahs the whole of Tashahhud, in fact, regardless of the amount of Qaidahs in a Namaz to pray the whole of Tashahhud is Wajib, if even one word is left out of Attahiytat the Wajib will be missed.
15. In both Salaams the word Salaam is Wajib, the words ‘Alaikum Wa Rahmutullah’ is not Wajib.
16. To pray ‘Dua-e-Kunoot’ in Witr.
17. To perform Takbeer in Kunoot (To lift your hands and say Allah-o-Akbar in the third Rakat of Witr).
18. All six Takbeers of Eid Namaz’s
19. The Takbeers in the second rakat of the Eid Namaz and for them to have the words ‘Allah-o-Akbar.
20. The Imam to pray loudly in all Jehri Namaz and to pray quietly in non Jehri Namaz.
21. To pray all Farz and Wajib Namaz in routine (meaning to pray the before one’s before and the after one’s after).
22. To perform only one Rukoo in every rakat and to perform only two Sijdahs.
23. Not to perform a Qaidah before two rakats and not to perform a Qaida in the third rakat if it is a four rakat Namaz.
24. To perform Sijdah-e-Tilawat if an Ayat of Sijdah has been prayed.
25. If there has been an error (where a Wajib has been missed) then to perform Sijdah-e-Sahoo.
26. There is not to be a gap between two Farz actions or between two Wajib actions or a Farz and a Wajib actions longer than the time it takes to say Subhanallah three times.
27. If the Imam is performing Qirayat, whether it is loudly or quietly, the Muqtadees to remain completely quiet.
28. Except for Qirayat, to follow the Imam in all the Wajibs.

Except for the Farz and Wajib actions, all the rest of the actions mentioned in the method of Namaz are either Sunnat or Mustahhab. They should not be missed on purpose, and if they are missed by mistake then it is not necessary to perform Sijdah-e-Sahoo nor repeat the Namaz. If however, you repeated the Namaz then it is a good thing. If you want to know in more detail the Sunnats and Mustahhabs then read either Bahar-e-Shariat or Fatawa-e-Razvia as we have not gone into small detail or abbreviated them here.

SIJDAH-E-SAHOO (SIJDAH FOR FAULTS)

When is Sijdah-e-Sahoo Wajib ?

If those actions which are Wajib in Namaz are not performed by mistake, it is Wajib to perform the Sijdah-e-Sahoo to substitute for the action missed.

Method of performing Sijdah-e-Sahoo
The method of performing this is, when you finish praying ‘Attahiyat’ in the last Qaidah, turn your head to the right side and then perform two Sijdahs. Then repeat Attahiyat from the beginning and complete your Namaz.

• Rule: If a Wajib was missed and you did not perform Sijdah-e-Sahoo and completed the Namaz, then it is Wajib to repeat the Namaz.
• Rule: If a Wajib is missed deliberately, then a to perform A Sijdah-e-Sahoo would not be sufficient and therefore it would be Wajib to repeat the Namaz.
• Rule: If any of the Farz actions are missed, then Sijdah-e-Sahoo would not compensate for them and therefore the Namaz would not count and to repeat the Namaz would be Farz.

Actions which by missing would not make the Sijdah-e-Sahoo necessary

• Rule: If the actions that are Sunnat or Mustahhab in Namaz are missed, such as ‘Ta’awwuz’, ‘Tasmee’ ‘Aameen’, ‘Takbeers when changing positions’, the Tasbeehs (of Rukoo and Sijdahs) etc. it would not make it necessary to perform Sijdah-e-Sahoo, but the Namaz would count [Radd-ul-Mohtar, Guniya]. However, it would be better to repeat it.
• Rule: If in one Namaz many Wajibs are missed, then the two Sijdahs of Sahoo would be sufficient, it is not necessary to perform a Sijdah-e-Sahoo for ever Wajib missed [Radd-ul-Mohtar, etc.]
• Rule: If in the first Qaidah after Attahiyat and before standing for the third Rakat there is a delay as long as it takes to pray ‘Allahumma Salleh Ala Muhammad’ then Sijdah-e-Sahoo would become Wajib, whether you pray it or not, in both situations Sijdah-e-Sahoo would become Wajib [Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: If in Qiraayat etc at any time you start thinking and there is a gap long enough for someone to say ‘Subhanallah’ three times, then it would be Wajib to perform Sijdah-e-Sahoo [Radd-ul-Mohtar].
• Rule: If you think that the first Qaidah is the last Qaidah in a four Rakat Namaz and you perform Salaam and then remember and stand back up and complete the Namaz, you must perform Sijdah-e-Sahoo [Alamgiri]. If you forgot to pause between actions then Sijdah-e-Sahoo is Wajib [Hindiya].
• Rule: If a Muqtadee had not completed his ‘Attahiyat’ and the Imam stood up for the third Rakat, it is necessary for the Muqtadee to complete his Attahiyat, regardless of whether it causes delay.
• Rule: If the Muqtadee had not prayed the Tasbeeh in a Rukoo or Sijdah three times and the Imam finished it and stood up, it is necessary for the Muqtadee to stand up and not finish the rest of the Tasbeeh.
• Rule: If a person forgot to perform the first Qaidah and had only started standing up then he should sit back down and pray Attahiyat and the Namaz would be correct, a Sijdah-e-Sahoo would not be necessary. If however, he stood up and was close to completely, standing then he should stand up and continue with his Namaz and then finally perform Sijdah-e-Sahoo [Shareh Waqia, Hidaaya etc].
• Rule: If you forgot to perform the last Qaidah and had not yet performed a Sijdah for the extra Rakat then you should sit back down straight away and perform Sijdah-e-Sahoo. If however, you had performed a Sijdah for the extra Rakat then except for Maghrib you can join another Rakat and they would all count as Nafl, because your Farz Namaz would not count and therefore you would have to pray the Farz Namaz again [Hidaaya, Shareh Waqia].
• Rule: If in the last Qaidah you prayed Tasahhud and then stood back up, you should sit straight back down and as long as you have not performed a Sijdah for the extra Rakat, perform Sijdah-e-Sahoo and complete the Namaz. If however, you had performed a Sijdah in the extra Rakat, your Farz Namaz would still count but you should join another Rakat and then finally perform Sijdah-e-Sahoo and the last two Rakats would count as Nafl, but do not join another Rakat for Maghrib Namaz [Hidaaya, Shareh Waqia].
• Rule: If in one Rakat you performed three Sijdahs or two Rukoos or forgot the first Qaidah then perform Sijdah-e-Sahoo.
• Rule: Order of sequence is obligatory in Qayam, Rukoo, Sijdah and the last Qaidah, therefore, if you performed Rukoo before you performed Qayam then this Rukoo is cancelled and will not count and if then you perform another Rukoo your Namaz will count otherwise it will not, and in the same way if you performed Sijdah before the Rukoo and then performed the Rukoo and performed the Sijdah again after, then the Namaz will count.
• Rule: Order of sequence is obligatory in Qayam, Rukoo, Sijdah and the last Qaidah meaning, whichever is due first should be done first and whichever is due next should be done next and if this done in,the wrong order then the Namaz will not count, for example, if someone performed Sijdah before Rukoo then their Namaz will not count, however, if they performed the Sijdah again after the Rukoo meaning they rectified the order of sequence again then their Namaz will count. In the same way if they perform Rukoo before Qayam and they stand back in Qayam and then perform another Rukoo, their Namaz will count Radd-ul-Mohtar]. All Qaidahs in Nafl Namaz are counted as last Qaidahs and therefore are obligatory and so if you forgot to perform a Qaidah and stood up then as long as you have not performed a Sijdah for the new Rakat sit back down and perform the Qaidah and then perform Sijdah-e-Sahoo and all Wajib Namaz are in the same rule as Farz Namaz, therefore if you forget to perform the first Qaidah of Witr then the same rule applies as a Farz Namaz [Durr-e-Mukhtar].
• Rule: If you forgot to pray Dua-e-Kunoot or forgot to perform the Takbeer-e-Kunoot then perform Sijdah-e-Sahoo. Takbeer-e-Kunoot means the Takbeer that is said in the third Rakat after Qirat and is done and then Dua-e-Kunoot is prayed [Alamgiri].

What is Sijdah-e-Tilaawat ?
This is the Sijdah which becomes Wajib when you pray or hear the verse of Sijdah. It’s proper method is to stand up and say Allaho-o-Akbar whilst going into Sijdah and then pray at least three times ‘Subhana Rabbi’al Aalaa’ and then whilst saying Allah-o-Akbar stand back up.

Sunnat way of performing Sijdah-e-Tilaawat

• Rule:It is Sunnat to say at the start and the end ‘Allaho Akbar in Sijdah-e-Tilaawat. Also to start the Sijdah by standing up and then going into Sijdah and then standing back up again after. Both of these Qayams are Mustahhab [Alamgiri, Durr-e-Mukhtar etc.].
• Rule: If you did not stand before or after the Sijdah or you did not say Allaho Akbar or you did not pray ‘Subhana Rabbi’al Aala’, then even still your Sijdah will count. However, you should not miss Takbeer as it is against procedure [Alamgiri, Radd-ul-Mohtar].
• Rule: When saying the Takbeer you do not lift your hands nor do you pray Attahiyat or perform Salaam in Sijdah-e-Tilaawat [Tanweer, Bahar].
• Rule: In total there are fourteen verses in the Holy Quran whereby whichever verse is prayed, both the person praying and listening will have to perform Sijdah-e-Tilaawat as it will become Wajib on them, whether the person listening made the intention of listening to it or not.

Conditions of Sijdah-e-Tilaawat

• Rule:Except for Tahrimah, for Sijdah-e-Tilaawat all conditions remain which are in Namaz; For example, cleanliness, facing the Qibla, intention, time and covering of the body, also if you have access to water then you cannot perform Sijdah-e-Tilaawat by performing Tayammum [Durr-e-Mukhtar, etc.].
• Rule: If a verse of Sijdah is prayed in Namaz then it is Wajib in Namaz to perform Sijdah and if you delay it you will become a sinner. Delay means to pray three or more verses after the verse of Sijdah. If however, the verse is at the end of a Surat then there is no harm in finishing the Surat. For example, in Surah Inshaaq if you performed Sijdah at the end of the Surat there is no harm.
• Rule: If you prayed a verse of Sijdah in Namaz, but forgot to perform Sijdah then as long as you are in the state of Namaz (whether you have performed Salaam) then you must perform it and then perform Sijdah-e-Sahoo [Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: If you pray a verse of Sijdah in Namaz then to perform it’s Sijdah is Wajib in Namaz not outside, and if you deliberately missed it then you are a sinner and repentance is necessary as long as you did not perform Rukooh and Sijdah straight after the verse.
• Rule: It is not a condition to state in the intention for Sijdah-e-Tilaawat the verse that you have prayed, but a general intention of Sijdah-e-Tilaawat is sufficient.
• Rule: Whatever action breaks the Namaz also breaks the Sijdah-e-Tilaawat, such as releasing wind, talking, laughing in Namaz etc. [Durr-e-Mukhtar etc.].
• Rule: Sijdah does not become Wajib by writing a vferse of Sijdah or just by looking at the verse [Qazi Khan, Alamgiri, Guniya].
• Rule: For the Sijdah to become Wajib, it is not necessary to pray the whole verse of Sijdah, but by just praying the word that makes the verse Wajib and a joining word before or after the word would make the Sijdah Wajib [Durr-e-Mukhtar].
• Rule: By spelling or listening to the spelling of a verse of Sijdah does not make the Sijdah Wajib [Alamgiri, Durr-e-Mukhtar, Qazi Khan].
• Rule: If the translation of a verse of Sijdah is prayed or is heard then the Sijdah becomes Wajib, whether the person who heard it understands it or not that it was the translation of a verse of Sijdah. However, it is important that if he does not know then he should be informed. If however, the verse is prayed and then the translation is prayed then it is not necessary to inform him that this was the translation [Qazi Khan, Alamgiri, Bahar].
• Rule: If a woman on her menstrual cycle of bleeding after childbirth has prayed the verse then the Sijdah won’t be necessary for her to perform the Sijdah, however those who have heard her pray the verse will have to perform the Sijdah as it is still Wajib for them [Bahar].
• Rule: Just as it does not become Wajib for a woman on her menstrual cycle or bleeding after childbirth to perform a Sijdah, it also does not become Wajib for her if she hears the verse.
• Rule: If a person for whom it is obligatory to bathe has prayed the verse of Sijdah or heard the verse or a person who is not in Wuzu prays or hears it then it still becomes Wajib for them to perform a Sijdah.
• Rule: If a child prays a verse of Sijdah then it becomes Wajib for those who hear it but not for the child [Alamgiri etc.].
• Rule: If the Imam has prayed the verse of Sijdah but did not perform Sijdah, then the Muqtadee will also not perform Sijdah and continue following the Imam even though they might have heard the verse [Guniya]. Whenever the verse is prayed and for some reason the person praying or hearing do not perform the Sijdah then it is Mustahhab to pray “Sam’1 Na Wa Ata’na Gufranaka Rabbana Wa’ilaikal Masir [Radd-ul-Mohtar].
• Rule: To pray the whole Surat and to miss the verse of Sijdah is Makrooh-e-Tahrimi [Qazi Khan, Durr-e-Mukhtar].
• Rule: If in one Masjid one verse is repeated many times or heard many times then only one Sijdah is Wajib even if different people have prayed it. Also if you pray a verse and you hear the same verse from someone else, then again only one Sijdah will be Wajib [Durr-e-Mukhtar, Radd-ul-Mohtar].

Changing of an Assembly

• Rule: The assembly will not change by eating one or two bites, drinking one or two gulps, to stand, to walk one or two steps, to reply to a greeting, two talk a couple of words, to walk from one side of the house towards another side. If however, it is a large house with different rooms then the assembly will change by walking from one side to another. If you are in a boat and it is moving then the assembly will not change. The same rule should also apply to a train. If you are on an animal and the animal is moving then the assembly is changing but if you are praying Namaz on the animal then the assembly has not changed. The assembly will change if you eat three bites, or drink three gulps, or walking three steps in a field, to speak three words, to lie down and go to sleep, to pray the Nikah and to buy or sell something [Alamgiri, Durr-e-Mukhtar, Guniya, Bahar].
• Rule: To sit in an assembly for a while and to pray the Quran or perform a lecture or listen to a lecture or have a religious discussion does not change the assembly, but if between the same verse being repeated you perform a worldly action like to sew a piece of cloth etc. then the assembly will change [Radd-ul-Mokhtar].
• Rule: If the person hearing the verse is paying attention and to perform the Sijdah would not be a strain on them then the verse should be prayed loudly otherwise it should be prayed quietly and if you are not sure whether they are paying attention or not then the verse should be prayed quietly [Radd-ul-Mohtar, Bahar-e-Shariat].
• Rule: During the state of illness, theSildah can be performed by action only, also if you are on a journey and in a vehicle then you can perform action only to fulfil the Sijdah and it will count [Alamgiri etc.].

Sijdah-e-Shukr (Thanks)
The method of performing a Sijdah for thanking Allah is the same as for Sijdah-e-Tilaawat.

• Rule: It is Mustahhab to perform the Sijdah-e-Shukr if a child is born, or you have gained wealth, or you have found a lost item, or your illness has gone better, or you have returned from a journey safely or you have obtained a gift.

QIRAAYAT – MEANING TO PRAY THE HOLY QURAN

• Rule: Qiraayat should be so loud that if you are not deaf or there is no loud noise in the background, then you can hear what you are praying yourself and if it is not this loud then the Namaz will not count. In the same way all other situations that require verbal praying has the same rule, for example, slaughtering an animal and to say ‘Bismillah Allaho Akbar’, to give a divorce (Talaaq), to pray the verse of Sijdah that would make the Sijdah-e-Tilaawat Wajib, in all these situations the voice should be so loud that you can hear it yourself [Miraqul Falaah etc.].
• Rule: It is Wajib for the Imam to pray loudly (Johr) in the first two Farz Rakats of Fajr, Maghrib and Isha and for the Rakats of Ju’ma, Eids, Tarawih and the Witr for Ramadan. It is Wajib for the Imam to pray quietly (Ahista) in the third Rakat of Maghrib, the third and fourth Rakat of Isha and all the Rakats of Zohr and Asr.
• Rule: To pray loudly for the Imam means he prays loud enough that the people in the first row can hear and quietly means he can hear his voice himself.
• Rule: To pray loudly but only one or two people next to you can hear is not counted as Johr but is counted as Ahista [Durr-e-Mukhtar]. In the loud (Johri) Namaz a person praying on their own has got the choice of praying loudly or quietly, it is better to pray loudly.
• Rule: If a person praying on their own is praying a Qaza Namaz then it is Wajib to pray quietly in all Namaz [Durr-e-Mukhtar]. If a person was praying quietly and another person joined in then if it is a John Namaz then they must pray the rest loudly and it is not necessary to repeat the part he has prayed quietly.
• Rule: If you forgot to add a Surat and went into Rukoo and then remembered, you must stand back up and pray the Surat and then perform the Rukoo again and finally perform Sijdah-e-Sahoo, if you do not perform the Rukooh again then the Namaz will not count [Durr-e-Mukhtar].
• Rule: If you are not on a journey and you have enough time then it is Sunnat to pray ‘Tawal-e-Mufassal’ (long Surats) in Fajr and Zohr, ‘Awsat-e-Mufassal’ (medium Surats) in Asr and Isha and ‘Qasaar-e-Mufassal’ (short Surats) in Maghrib, whether you are an Imam or are praying on your own (Munfarid).

Surats which are Tawal, Awsat and Qasaar-e-Mufassal
Surats between Surah-e-Hijraat to Surah-e- Burooj are Tawal-e-Mufassal. Surats between Surah-e-Burooj to Surah Lamyakunallazi are known as Awsat-e-Mufassal and Surats from Lamyakun to the end are known as Qasaar-e-Mufassal.

• Rule: If there is no rush in a journey then it is Sunnat to pray Surah-e-Burooj or an equivalent size Surat in Fajr and Zohr and in Asr and Isha a shorter Surat than that and in Maghrib to pray the short Surats of Qasaar-e-Mufassal, if however, you are in a hurry then you can pray whatever is easier [Alamgiri]. During times of difficulty such as the time is going to go or you are afraid of a thief or scared of an enemy then you can pray whatever you wish whether you are on a journey or not and even if you cannot complete the Wajibs of the Namaz you are allowed to miss them also. For example, the time of Fajr is so short that you can only pray one verse each then do this [Durr-e-Mukhtar, Radd-ul-Mohtar] but after the Sun has risen repeat this Namaz [Bahar].
• Rule: Whilst praying the Sunnats of Fajr, there is a fear that the Jamaat for the Farz Namaz will be missed then you should only perform the Wajibs, you should miss Sana and Ta’awwuz and in Rukooh and Sijdah you should only pray the Tasbeeh once [Radd-ul-Mohtar].
• Rule: In Witr Namaz the Holy Prophet prayed ‘Sabb-I-ismi Rabb’l’kal A’alaa’ in the first Rakaat and ‘QuI Yaa Ayyuhal Kaafiroon’ in the second Rakaat and ‘QuI Huwal Lah Ho Ahad in the third Rakaat. Therefore, as a gesture these Surats should be prayed and on occasions ‘Inna Anzalna’ instead of ‘Sabb-I-Ismi’.
• Rule: It is Makrooh-e-Tahrimi to pray the Holy Quran backwards, for example, to pray ‘QuI Yaa Ayyuhal Kafiroon’ in the first Rakaat and ‘Alam Tara Kaifa’ in the second Rakaat is not allowed, however, if it is done by mistake then there is no harm.
• Rule: There is no harm in teaching the Para Amma backwards to children so that it is easy to learn [Radd-ul-Mohtar].
• Rule: If by mistake you prayed in the second Rakaat an earlier Surat than the first Rakaat, then whether it is only one word you have prayed you must continue, you are not allowed to stop and start another one. For example, in the first Rakaat you prayed ‘QuI Yaa Ayyuhal Kaafiroon’ and in the second Rakaat you started by mistake ‘Alam Tara’ then you must continue this Surat.

The Rule of Missing a Surat in Between

• Rule: To miss a Surat between two Surats is Makrooh. However, if the middle Surat is a larger Surat than the first one then this is allowed. For example, there is no harm in praying ‘Inna Anzalna’ after ‘Watteena Wazzaytoona’, however, you should not pray ‘QuI Huwallah’ after ‘Iza Jaa’a’ [Durr-e-Mukhtar].
• Rule: It is preferable if the Qiraayat in Farz Namaz in the first Rakaat is slightly longer than the second Rakaat and in Fajr the Qiraayat should be two thirds and one third in the second Rakaat [Alamgiri]. It is Sunnat in Jum’a and Eid Namaz to pray ‘Sabb-l-lsmi’ in the first Rakaat and ‘Hal Ataaka’ in the second Rakaat [Durr-e-Mukhtar, Radd-ul-Mohtaar].
• Rule: Pray equal size Surats in both Rakaats of Sunnat and Nafl Namaz [Muniya]. To pray the same Surat in both Rakaats in a Nafl Namaz or to repeat the same Surat many times in one Rakaat is perfectly allowed [Guniya].

To make a mistake in Qiraayat
The general rule here is that if a mistake is made and the whole meaning changes then the Namaz will break, otherwise not.

• Rule: If the reason of praying a different letter instead of the proper letter is because you cannot pray the proper letter then it is still necessary for you to try and pronounce correctly. However, if it is due to carelessness, like some of today’s Hafiz and Alims do have the abilty but are careless and hence miss letters out then if the meaning of the verse changes then the Namaz will be void and all Namaz prayed like this will have to be made Qaza.

Action for those who cannot pronounce correctly
It is necessary for those people who cannot pronounce letters correctly to try day and night until they can. If they have the opportunity to pray Namaz behind those who can pronounce correctly then they should always do this. Or they can pray the verses which they can pronounce correctly, and if both options cannot be done then with effort their Namaz will count and people like them can pray behind people like this [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar-e-Shariat etc.].

• Rule: If someone prays ‘Subhana Rabbi-al Azueem’ as ‘Subhana Rabbi-al-Ajeem’ (or uses a zeh instead of a zoi) then their Namaz will break.

Praying the Holy Quran outside Namaz

• Rule: The Holy Quran should be prayed in a clear and concise manner. It should not be sung as this is not allowed but in fact should be taken care that the pronunciation is done accurately.
• Rule: It is better to pray the Quran by looking at it than off by heart [Alamgiri]. It is Mustahhab to perform Wuzu, face the Qibla, wear nice clothes and pray the Quran, and when starting to pray first of all say ‘A’oozubillah..’as this is Wajib and when starting a Surat pray ‘Bismillah..’ as this is Sunnat otherwise if you are praying a Mustahhab verse and it is referring to Allah’s self then to pray Bismillah after A’oozubillah is Maukidah. If you talk between praying a verse and your conversation is of a worldly nature then pray Bismillah again, and if it is of a religious nature such as replying to a Salaam, or answering to the Azaan, or saying ‘Subhanallah’ or praying the Kalima then there is no need to say A’oozubillah again [Guniya etc.].
• Rule: If you have started praying from Surah Baraat then pray both A’oozubillah and Bismillah. If however, Surah Baraat comes in the duration of you praying then continue and don’t pray Bismilla. The commonly known statement that if you start with Surah Baraat there is still no need to pray A’oozobillah or Bismillah is wrong. The other statement that if Surah Baraat comes in the duration of you praying then pray A’oozubillah but not Bismillah is also wrong [Bahar-e-Shariat].
• Rule: It is not good to finish the whole Quran in less than three days [Alamgiri].
• Rule: When there is a Quran praying ceremony (Khatam) then it is better to pray ‘QuI Huwallaho Ahad’ three times.
• Rule: There is no harm in praying the Quran whilst lying down as long as the legs are folded and the mouth is open, also there is no harm in praying the Quran whilst walking and working as long as you are not distracted, otherwise it is Makrooh [Guniya].
• Rule: When the Holy Quran is prayed loudly in a gathering then it is obligatory for all present to listen if the reason for the gathering is to pray the Quran, otherwise if only one listens then it is sufficient regardless if the others are busy in their work [Guniya, Fatawa-e-Razvia, Bahar-e-Shariat].
• Rule: If all the people in the gathering pray the Quran loudly then this is Haram. Often in an Urs or Fatiha all the people pray the Quran loudly individually, this is Haram. If there are a few people in a gathering then all should pray quietly [Durr-e-Mukhtar, Bahar].
• Rule: It is not allowed to pray the Quran in town centres and where people are working because if people do not listen then the sin will be upon the person praying.
• Rule: If while praying the Quran a religious leader, Sultan, king, an Islamic scholar, a spiritual leader etc walk into the room then you are allowed to stop and stand up for respect [Guniya, Bahar-e-Shariat].
• Rule: If a person is praying the Quran incorrectly then it is Wajib for the person listening to correct them, but the condition is that there is no jealously or hatred in doing so [Guniya, Bahar].

Respecting the Quran

• Rule: It is better to pray the Holy Quran loudly as long as you do not disturb a person praying Namaz, or sleeping, or an ill person.
• Rule: It is not a good thing to write the Quran on walls or Mehrabs.
• Rule: It is very bad to learn the Quran off by heart and then forgetting it. Such a person will wake up blind and with leprosy on the day of judgement.
• Rule: You should not have your back towards the Holy Quran, or spread your legs around it, or raise your feet higher than it, or stand on a higher place whilst placing the Quran in a lower place.
• Rule: No book should be placed on top of the Quran whether it is a book of Fiqh or Hadith.
• Rule: If the Quran becomes very wet or torn and can no longer be used to pray from, then it should be wrapped and buried in a clean place, there should also be a coffin so that soil does not get on it.
• Rule: An old Quran which can no longer be of use should not be burnt but buried.
• Rule: A cloth should not be placed on top of the case that contains the Quran.
• Rule: If a person has left the Quran in their house for blessings and auspiciousness and does not pray it then there is no sin and because the intention is good one they will gain reward [Qazi Khan].

JAMAAT – CONGREGATIONAL PRAYERS
There has been a lot of emphasis given to Jamaat and it carries a lot of reward, upto the extent that a Namaz prayed with Jamaat gains reward twenty seven times more than a Namaz prayed on it’s own.

• Rule: Jamaat is Wajib for males and to miss it even once without cause is a sin and should be punished and for those who make a habit of missing Jamaat is a wrongdoer (Fasiq) and his statement for witnessing cannot be accepted and should be severely punished. If his neighbours ignored the fact that he was missing Jamaat then they are also sinners.

What Namaz have the condition of Jamaat

• Rule: For Friday prayers (Ju’ma) and Eid prayers, Jamaat is a condition and without Jamaat the Namaz cannot be prayed.
• Rule: The Tarawih Namaz is Sunnat-e-Kifayya, meaning if some people within an area performed it then the rest will not be responsible and if no-one prayed it in an area then all will have done a bad thing and would be responsible.
• Rule: Jamaat in the Witr prayer during the month of Ramadan is Mustah’hab.
• Rule: Jamaat in Sunnat and Nafl Namaz is Makrooh and except for the month of Ramadan it is also Makrooh for Witr Namaz.
• Rule: If you are aware that if by washing the body parts three times in Wuzu, you will miss a Rakaat then it is better to only wash them once and obtain the Rakaat. If you are aware tnat by washing me vvuzu pans three times you will not miss a Rakaat but will miss the first Takbeer, then it is better to wash the parts three times [Sagiri, Bahar-e-Shariat].

Jamaat Thania (Duplicate Jamaat)

• Rule: If in an area there is a fixed Imam in a Masjid and after calling the Azaan and Iqamat and praying the Sunnats, the Imam has then lead the Jamaat prayers, then to pray that Namaz again standing a different Jamaat is Makrooh after calling the Azaan and Iqamat again. If however, the second Jamaat is prayed without calling another Azaan then there is no problem as long as it is prayed slightly away from the Mehrab. If the first Jamaat was prayed without an Azaan or with a quiet Azaan or by other non regular people then the Jamaat is to be called again and this second Jamaat is not Jamaat Thania. [Durr-e-Mukhtar, Radd-ul-Mohtar].

What Reasons allow the Jamaat to be missed
The following reasons can be used to miss Jamaat;

• Such an illness that it would be very difficult to go to the Masjid
• The weather is very cold or very cloudy, or very windy
• You have a bad urge of excretion, urination or releasing wind
• You are scared of an aggressor
• You are scared that you will miss your group
• You are blind or disabled
• You are so old that it is very difficult to go to the Masjid
• You are afraid that your possession or food will be destroyed
• A person who is poor and owes money and is scared of bumping into the lender
• You are looking after an ill person and if you leave them they will have difficulty or be afraid.

All the above are causes that allow you to miss Jamaat.

• Rule: Women are not allowed to attend any Jamaat, not day Namaz or night Namaz, or Ju’ma and Eid, whether she is young or old. The same rule applies for women attending lectures, i.e. they are not allowed to attend [Durr-e-Mukhtar, Bahar-e-Shariat].

Where does a single Muqtadee stand ?

• Rule: A single male Muqtadee, even if he is a child should stand on the right side and parallel with the Imam. It is Makrooh for a single Muqtadee to stand on the Imam’s left side or behind the Imam. If there are two Muqtadees then they should stand behind the Imam, to parallel with the Imam is Makrooh-e-Tanzihi. If there are more than two Muqtadees then it is Makrooh-e-Tahrimi to stand parallel with the Imam [Durr-e-Mukhtar, Bahar].
• Rule: One person was stood in line with the Imam and then another person joined then the Imam should go forward and the person that has joined the Jamaat should stand next to the present Muqtadee. If the Imam cannot move forward then the Muqtadee should move backwards or the person arriving should pull the Muqtadee back. However, if there is only one Muqtadee then it is better if he comes back and if there are two then it is better for the Imam to move forward.

Rules of rows (Saff)

• Rule: The rows should be straight and the people should be joined alongside each other. There should not be a gap between the people in the rows and the shoulders should be level and the Imam should be in the front in the middle.
• Rule: It is better to stand in the first row and close to the Imam. However, in the Jananza Namaz it is better to stand in the back row [Durr-e-Mukhtar].
• Rule: The Muqtadee should say the Takbeer-e-Tahrima with or after the Imam. If the Muqtadee said the word ‘Allah’ with the Imam and ‘Akbar’ before the Imam then the Namaz will not count.
• Rule: The Muqtadee cannot pray the Quran in any Namaz, not when the Imam prays loudly or quietly because whatever the Imam prays is sufficient for the Muqtadee [Hidaya etc.].
• Rule: The method of the rows should be that the men are in the front rows then children then finally women [Hidaya].

Who should be an Imam

• Rule: The Imam should be a Muslim, male, sane, adult, one who knows the rules of Namaz and a non Ma’zoor (has no illness). If any of the above six aspects are not found in an Imam then the Namaz will not count behind him.
• Rule: A Ma’zoor can be an Imam for a Muqtadee with the same illness or worse than him. If however, both the Imam and Muqtadee have two different types of illnesses e.g. one suffers from releasing wind and the other suffers from droplets of urine then they cannot be an Imam for each other [Alamgiri, Radd-ul-Mohtar].
• Rule: A person with a Tayammum can be an Imam for a person with Wuzu [Hidaya etc.].
• Rule: A person who performs Masah over leather socks can be an Imam for a person washing his feet [Hidaya etc.].
• Rule: A person who prays Namaz standing can be a Muqtadee of a person who prays Namaz seated [Hidaya].
• Rule: The person who performs Rukooh and Sijdah cannot pray behind a person who prays by action only. However, if both the Imam and Muqtadee both pray with actions then they can follow each other [Hidaya].
• Rule: A naked person cannot be an Imam of a person who has covered his body [Hidaya].

Order of praying Namaz behind a person with wrong beliefs

• Rule: To make a ‘Bud Mazhab’ (person with corrupt beliefs) whose beliefs have not gone outside the folds of Islam is a sin and to pray a Namaz behind him would make the Namaz Makrooh-e-Tahrimi and would have to be repeated as this would be Wajib[Durr-e-Mukhtar, Radd-ul-Mohtar, Alamgiri].
• Rule: To make an open wrongdoer (Fasiq Mu’allin) such as a person who drinks alcohol, gambles, adulterer, one who obtains interest money, one who tells tales etc. those who commit big sins, an Imam, is a sin and Namaz behind them would be Makrooh-e-Tahrimi and to repeat it is Wajib [Radd-ul-Mohtar, Durr-e-Mukhtar etc.]
• Rule: Namaz behind those Bad Mazhabs whose beliefs have gone out of the folds of Islam such as Rafzi (Shiites, even if they only reject the fact of Hazrat Abubakr being a Caliph or a Sahhabi or insults the Shaikhain Radi Allahu Ta’ala Anhuma), those who believe that the Holy Quran is man made, those who reject intercession or seeing Allah on the day of Hashr, or the punishment of the grave or the existence of Kiraman Katibeen cannot be performed [Alamgiri, Guniya]. There is an even more stricter rule for those who call themselves Muslims and in fact follow the Sunnats but still reject some important beliefs of religion (Zarooriyat-e-Deen) and insult Allah and His Prophet or at least believe those who insult, as Muslims, Namaz behind these is also strictly not allowed.

Order of following a Fasiq

• Rule: Following a Fasiq is not allowed except for in Ju’ma as there is no alternative for this, for all the other Namaz if there are other Masjids in the vicinity then you should go. If there are other nearby Masjids that perform the Ju’ma prayers then you should go there [Guniya, Radd-ul-Mohtar, Fatahul Qadir].
• Rule: For the Imam to stand alone on a higher platform is Makrooh, if the height is small then it is Makrooh Tanzihi and if the height is big the it is Makrooh Tahrimi [Durr-e-Mukhtar etc.].
• Rule: If the Imam is in a lower place and the Muqtadees in a higher place it is also Makrooh and is against the Sunnat [Durr-e-Mukhtar etc.].
• Rule: A Masbook when finishing his missed Rakaats is a Munfarid.

Definition of a Masbook

• Rule: A Masbook is a person who joins in the Jamaat after the Imam has already prayed some Rakaats and he remains with the Jamaat until the end of the Namaz. A Munfarid is a person who prays the Namaz on his own and not with Jamaat.
• Rule: If a Masbook found the Imam in the Qaidah then he should say Allah-o-Akbar whilst standing and fold his arms like normal in Qayam, then whilst saying Allah-o-Akbar he should sit down and join the Jamaat. If he found them in Rukooh or Sijdah then he should do the same by performing Takbeer-e-Tahrima and then join the Jamaat, if he however, when saying the first Allah-o-Akbar bent too far as if already nearly in Rukooh then the Namaz will not count.
• Rule: If the Masbook joined the Jamaat for a four Rakaat Namaz in the fourth Rakaat then after the Imam has performed the Salaam he should stand up. He should then pray one Rakaat with Alhamdo and Surat and then sit down and perform Qaidah. He should then stand back up and pray Alhamdo and Surat in this Rakaat and then perform another Rakaat and pray only Alhamdo and then go into the last Qaidah and finish the Namaz as normal. Meaning except for the Qaidah with the Imam he should perform two more Qaidahs. The first Qaidah after one Rakaat and the other Qaidah after two more Rakaats.
• Rule: If the Masbook joins the Maghrib Namaz in the third Rakaat then after the Imam has performed Salaam he should stand up and pray Alhamdo and a Surat and then perform Rukooh and Sijdah and then perform a Qaidah. He should then stand back up and pray another Rakaat with Alhamdo and Surat and then perform Rukooh and Sijdah and the perform the last Qaidah and finish the Namaz as normal. Meaning in both the Rakaats you have to perform a Qaidah and you have to pray Alhamdo and a Surat so in this situation there has been two additional Qaidahs after the Imam has performed Salaam.
• Rule: If you have joined the Jamaat in the third Rakaat of a four Rakaat Namaz then after the Imam has performed Salaam pray two Rakaats and in both Rakaats you must pray Alhamdo and a Surat and then perform the last Qaidah and finish the Namaz as usual.
• Rule: If you have missed the first Rakaat then after the Imam has performed Salaam pray one Rakaat with Alhamdo and a Surat.
• Rule: If the Masbook performed Salaam with the Imam by mistake then the Namaz has not gone but he should stand up and finish his Namaz. If he performed the Salaam with the Imam exactly at the same time then no Sijdah-e-Sahoo is necessary and if the Salaam was performed after the Imaam then Sijdah-e-Sahoo is Wajib. If the Masbook performed the Salaam with the Imam deliberately thinking that he should perform the Salaam with the Imam then his Namaz has become void and he will have to pray it again [Durr-e-Mukhtar, Radd-ul-Mohtar].

When you should break a Farz Namaz and join the Jamaat

• Rule: Someone started a four Rakaat Farz Namaz alone and he had not yet performed the Sijdah of the first Rakaat and a group next to him started the Namaz with Jamaat, then he should break his Namaz and join the Namaz. Also for Fajr and Maghrib even if he has performed the Sijdah for the first Rakaat, he should still break the Namaz and join the Jamaat.
• Rule: If in the four Rakaat Namaz he has performed a Sijdah for the first Rakaat then he should not break the Namaz but pray two Rakaats and then finish the Namaz after the second Rakaat, and then he should join the Jamaat.
• Rule: If he has prayed three Rakaats then he cannot break the Namaz but he should finish his Namaz alone and then he can join the Jamaat with the intention of praying a Nafl Namaz. He however, cannot join the Jamaat with the intention of Nafl after Asr Namaz because you cannot pray a Nafl after Asr Namaz.
• Rule: In a four Rakaat Namaz you had not performed the Sijdah for the third Rakaat then you should break the Namaz and join the Jamaat.
• Rule: If you want to break the Namaz then there is no need to sit down but whilst standing up make the intention to break it and perform Salaam to one side.
• Rule: If you started a Nafl, Sunnat or a Qaza Namaz and a Jamaat started then do not break the Namaz but join the Jamaat after finishing your Namaz. If you started a Nafl Namaz with the intention of four Rakaats and had only prayed one or two then finish two Rakaats and join the Jamaat. If you are in the third Rakaat then finish the Namaz and then join the Jamaat.
• Rule: To join the Jamaat you can only break the Namaz when the Jamaat is being started where you are praying. If you are praying in the home and the Jamaat has started at the Masjid or you are praying in one Masjid and a Jamaat has started in another Masjid then you cannot break the Namaz to join that Jamaat, even if you have not performed the Sijdah of the first Rakaat you still cannot break the Namaz [Radd-ul-Mohtar].
• Rule: It is obligatory for the Muqtadee to follow the Imam for the obligatory actions of the Namaz, meaning, if the Muqtadee performed an obligatory action before the Imam and did not do at the same time or after the Imam then the Namaz will become void. For example the Muqtadee went into the Sijdah before the Imam and the Imam had not yet gone into Sijdah and the Muqtadee lifted his head from Sijdah then his Namaz will become void unless he repeats that Sijdah after the Imam then his Namaz will not become void [Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: If the Muqtadee performed the Sijdah before the Imam but the Imam went into the Sijdah before the Muqtadee lifted his head, then the Sijdah will count but to do this is Haram [Alamgih].
• Rule: It is Makrooh-e-Tanzihi for a Muqtadee to stand at the back on his own if there is space in the rows in front. If there is no space available then there is no problem, however, if he can, he should pull someone from in front backwards so that he can stand adjacent to each other. He must remember that the person he is pulling back is aware of this rule otherwise he might break his Namaz [Alamgiri] and if necessary then he should make an indication and if the other person does not come back to the last row then it won’t be Makrooh to pray alone in the last row [Fatahul Qadir, Bahar-e-Shariat].

Method of starting a Jamaat
The Jamaat should be set up as follows; when the Mustahhab time for Namaz arrives then the Azaan should be called. The people should then attend the Masjid or where the Namaz is going to take place with Wuzu and if they have not prayed the Sunnats at home then they should pray them and then sit down ready in rows and the Imam should sit in his place. The Mu’azzin should then call the Iqamat and when he reaches ‘Hayya Alal Falaah’ all the people and the Imam should stand up and just before ‘Qad Qamatis Salaat’ the Imam should make the intention and say Allaho-Akbar and start the Namaz, the Muqtadee should follow the Imam and say Allaho-Akbar and pray Thana and then the Muqtadees should remain quiet and the Imam should continue and when the Imam goes into Rukooh and Sijdah the Muqtadees should follow and complete the Namaz with the Imam. Except for Alhamdo and a Surat everything that is prayed in Namaz should be prayed by the Muqtadees. If someone comes after some Rakaats have already been prayed then he should make the intention and join the Jamaat. At the end when the Imam performs Salaam he should not perform Salaam but stand up and finish the Rakaats off that he missed and then perform Salaam and finish the Namaz. After the Salaam the Imam should turn to his right or left side and face the Muqtadees and raise his hands in front of his chest and perform Dua and the Muqtadees should also perform Dua. After the Dua they should move from their place and pray the Sunnats etc.

• Rule: The Imam should say the Takbeer-e-Tahrima before ‘Qad Qamatis Salaat’ and the Muqtadees should say it after the Imam [Alamgiri].

Actions that break the Namaz

• Rule: Speaking nullifies the Namaz, meaning to speak in Namaz would break the Namaz whether it was done purposely or by mistake one half of a word or more.
• Rule: Speech that breaks the Namaz is when the voice is loud enough so that you can hear it yourself even if it makes no sense.
• Rule: If you greet someone even by mistake the Namaz will break whether you have only got to say ‘Assalam’ and have not had the chance to say ‘Alaikum’.
• Rule: If you reply to someone by voice then the Namaz will break and if you make an indication by hand or head then this is Makrooh [Durr-e-Mukhtar, Alamgiri].
• Rule: If you sneeze in Namaz then do not say ‘Alhamdolillah’, if however, you do the Namaz will not break [Alamgiri].
• Rule: If you say ‘Alhamdolillah’ in reply to hearing good news or when hearing bad news ‘Inna Lillahe Wa inna ilaihi Ra’ji’oon’ or when you are shocked ‘Subhanallah’ or ‘Allaho Akbar’ then the Namaz will break, if the words are not said in reply to the news then the Namaz will not break.
• Rule: When clearing the throat and two words are said such as ‘Akh too’ and there is not a real necessity then the Namaz will break. If there is a real need such as for a health reason or you needed to clear your throat because when praying the Quran you had difficulty, or you needed to inform the Imam of a mistake, or you needed to make someone aware that you were praying the Namaz then the Namaz will not break.
• Rule: If the Muqtadee corrected someone except for his Imam by saying a verse of the Quran then the Namaz will break.
• Rule: If the Imam took a correction off anyone except for his Muqtadees then the Namaz will break.
• Rule: If someone due to pain or difficulty said ‘aah’ ‘ooh’ ‘oof ‘tuf or cried out loudly and a sound was heard then the Namaz will break. If someone cried and no sound was heard only tears dropped then the Namaz will not break [Alamgiri, Radd-ul-Mohtar]. If from an ill person the words ‘aah’ ‘ooh’ ‘tuf came out without his control then the Namaz will not break. In the same way the words that come out when sneezing, coughing, yawning which are without control does not break the Namaz [Durr-e-Mukhtar].
• Rule: If when blowing, no noise is made then this is the same as breathing and the Namaz does not break but to do this on purpose is Makrooh, and if by blowing, two words are said such as ‘oof ‘tuf then the Namaz will break [Guniya].
• Rule: If when praying the Quran you physically read it whilst in Namaz or read it off the Mehrab will break the Namaz. If you are praying the Quranoff by heart and your view went on the Mehrab or somewhere where the Quran was written then the Namaz will not break [Durr-e-Mukhtar].
• Rule: If you perform Amal-e-Kasir and is not part of Namaz or done to correct the Namaz, then the Namaz will break. Amal-e-Qalil will not break the Namaz. Amar-e-Kasir is an act whereby if someone from far looked at the person praying Namaz, they would be certain that he is not in Namaz or they have a definite doubt that they are in Namaz and this would break the Namaz. Amal-e-Qalil is when a person from far has doubt whether he is in Namaz or not, then this would not break the Namaz.
• Rule: If you wore a top or trousers or a ‘Tehband’ whilst in Namaz then the Namaz will break.
• Rule: To eat or drink in Namaz will break the Namaz, whether it is large in quantity or small, whether it was eaten by mistake or deliberately upto the extent that if an item the size of a linseed was swallowed without even chewing it or a drop of water fell into the mouth and you swallowed it, then the Namaz will break.
• Rule: Death, insanity, unconsciousness, all will break the Namaz. If you wake up before the time has passed then perform the Ada Namaz again, and if you wake up after the time of Namaz then perform Qaza, as long as it is within twenty four hours meaning before the time of six Namaz has passed. If you regain consciousness or sanity after six Namaz has passed then the Qaza is not Wajib [Alamgiri, Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: If you broke your Wuzu deliberately or for some reason a bath became obligatory, then the Namaz will break.
• Rule: If you missed an obligatory aspect of Namaz and did not perform it in that Namaz then the Namaz will break.
• Rule: If you missed a condition of Namaz without cause, then the Namaz will break.
• Rule: If after the last Qaidah you remembered that you had to perform a Sijdah for that Namaz or a Sijdah for Tilaawat and you performed that and then did not repeat the last Qaidah, then the Namaz will break.
• Rule: If you performed an act whilst you were sleeping in Namaz and then you woke up again and did not perform that act again, then the Namaz will not count.

When can you kill a snake or scorpion whilst in Namaz

• Rule: The Namaz will not break by killing a snake or scorpion as long as you do not have to move more than three steps or hit more than three strikes. If you have to move more than three steps or have to make more than three strikes then the Namaz will break.
• Rule: You have the permission to kill a snake or scorpion whilst praying Namaz even if it breaks the Namaz.
• Rule: It is only a good thing to kill a snake or scorpion when it comes in front of you and you are afraid it might bite you. If you are sure it will not harm you then it is Makrooh [Alamgiri].
• Rule: By scratching three times in one act breaks the Namaz. Meaning if you scratch and then replace your hand, you scratch again and replace your hand and you scratch again and replace your hand then your Namaz will break. If you move your hand once and scratch many times then this would be regarded as scratching just once and therefore the Namaz will not break [Alamgiri, Guniya].
• Rule: Whilst in the Takbeers you mispronounced the words Allah-o-Akbar by saying Aallah or Aakbar or Akbaar, then in all these situations the Namaz will break. If you mispronounced Allah-o-Akbar in the Takbeer-e-Tahrima then the Namaz would not start [Durr-e-Mukhtar etc.]. Whilst praying the Quran you make such a mistake whereby the meaning would change then the Namaz will break.
• Rule: If someone crosses in front of a Namazee then whether it be an animal or a person the Namaz does not break. However, the person crossing will have caused a big sin. If the person was aware of how much of a sin this is then he would wait a hundred years stood still rather than crossing, in fact he would rather be buried there than cross the Namazee.
• Rule: If a person crosses a Namazee in a field and leaves a space of three feet distance (From the place where he performs Sijdah) then there is no harm, however, he cannot do this in a house or Masjid.
• Rule: If there is an object in front of the Namazee then you can cross the Namazee with the object in between.

Definition of an object
An object is such an item that will cause an obstruction.

• Rule: An object should be at least one arm’s length in height and one finger in width and a maximum of three arm lengths in height [Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: It is better to put the object in line with the right eyebrow.

What should the object be made of
The object can be of a tree, human or animal [Guniya].

• Rule: The object for an Imam is sufficient for the Muqtadee, meaning if someone crossed a Muqtadee and not the Imam but an object was placed in front of the Imam then there is no harm [Radd-ul-Mohtar]. If a Namazee wanted to stop someone crossing him then he should say ‘Subhanallah’ loudly or start praying the Quran loudly or put his hand out but he must be aware that he does not do it too many times otherwise it would end up being Amal-e-Kasir and therefore the Namaz will break [Durr-e-Mukhtar, Radd-ul-Mohtar].

THE MAKROOHATS OF NAMAZ

• To play with the clothes, body or beard is Makrooh-e-Tahrimi.
• To fold your clothing. To lift your clothing up from the front or behind when going into Sijdah even if it is getting in the way it is Makrooh-e-Tahrimi, if it is not getting in the way then it is even more Makrooh.
• To hang a piece of clothing whereby both ends are hanging, like from the head or shoulders, such as a scarf etc. then this is Makrooh-e-Tahrimi.
• If you did not put your arms through the sleeves ana just let them hang, then this is Makrooh-e-Tahrimi. [Durr-e-Mukhtar].

The order of hanging clothes in Namaz

• Rule: To put a handkerchief on the shoulder whereby one end is hanging in front and the other hanging at the back is Makrooh-e-Tahrimi.
• Rule: To wear a shawl or blanket whereby both ends are hanging down from each shoulder is not allowed and is Makrooh-e-Tahrimi. However, if one end is hanging from one shoulder and the other is wrapped round the body and goes back over the shoulder, then there is no harm [Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: To fold a piece of clothing (sleeves or trouser leg) upwards or inwards is Makrooh-e-Tahrimi, whether it was done before praying Namaz or whilst in Namaz [Durr-e-Mukhtar].
• Rule: For a male to pray Namaz whilst having the hair tied in a knot is Makrooh-e-Tahrimi, and if he does this whilst praying Namaz then the Namaz will break.
• Rule: To move stones whilst praying Namaz is Makrooh-e-Tahrimi. However, if you cannot perform the Sijdah as per the Sunnat then it is Sunnat to move them once. If you cannot perform the Wajib aspects of the Sijdah then it is Wajib to move them as many times necessary to perform the Sijdah properly [Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: To interlock the fingers meaning to insert one hand’s fingers into another hand’s fingers is Makrooh-e-Tahrimi [Durr-e-Mukhtar etc], to do this whilst going to Namaz or whilst waiting for Namaz is also Makrooh.
• Rule: To put your hands on your hips is Makrooh-e-Tahrimi and you should not do this outside of Namaz [Durr-e-Mukhtar].
• Rule: To move your head from one side to another is Makrooh-e-Tahrimi, even if it is only a small movement. If you do not move your head but just your eyeballs and is without reason then it is Makrooh-e-Tanzihi, if however, you look for a reason to ensure your safety etc. then there is no harm. To look upto the sky is Makrooh-e-Tahrimi.
• Rule: To sit between Tashahhud and Sijdah like a dog (meaning to join the knees with the chest and to lay the arms flat on the ground) and for men to lay their arms flat when performing Sijdah is Makrooh-e-Tahrimi.
• Rule: To wrap yourself inside your clothes or a blanket whereby your hands cannot be seen is Makrooh-e-Tahrimi. Also to do this outside of Namaz is also Makrooh and in a place of danger it is forbidden. To hide your mouth and face is also Makrooh-e-Tahrimi. To pray Namaz whilst someone is sat in front of you facing you is Makrooh-e-Tahrimi.

What is Makrooh-e-Tahrimi ?

• Rule: To cough without reason or to yawn without reason is Makrooh-e-Tahrimi. If you yawn naturally then there is no harm but you should try and stop it and if you cannot then you should bite your lips and if you still cannot then cover your mouth with your hand, whilst in Qayam use your right hand and in all other position use your left.
• Rule: To pray Namaz with only your trousers or ‘Tehband’ on and there is another blanket on top available then it is Makrooh-e-Tahrimi, and if you have no other clothing available then there is no harm.
• Rule: To delay in the Namaz because you are waiting for someone to join you is Makrooh-e-Tahrimi. If you are delaying it so that they can join the Namaz then it is all right as long as it is no longer than saying ‘Subhanallah’ twice [Alamgiri].
• Rule: To pray Namaz with a grave in front and nothing in between is Makrooh-e-Tahrimi [Durr-e-Mukhtar, Alamgiri].

To pray Namaz on someone else’s land

• Rule: If the land has been stolen or a field where crops are going or a ploughed field then to pray Namaz there is Makrooh-e-Tahrimi [Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: In a cemetery where a place is allocated for Namaz and is does not contain a grave then to pray their is no problem. The problem is when there is a grave in front of where you are praying Namaz and there is no object in between, otherwise if there is a grave on your left, right or behind or there is a grave in front but there is an object in between you and the grave then there is no harm in praying Namaz there [Alamgiri, Guniya, Qazi Khan].

To enter a place of worship for Infidels

• Rule: To pray Namaz in an Infidel’s place of worship is Makrooh-e-Tahrimi because it is a place for the devil. In fact you are not allowed to go inside them.

Order of praying Namaz wearing clothes inside out

• Rule: To wear clothes inside out or to cover yourself with them (with them inside out) is Makrooh-e-Tahrimi. Also to wear a coat and not to tie the belt or to wear a jacket and not to fasten the buttons if you are not wearing anything underneath and therefore your chest is left uncovered then it is Makrooh-e-Tahrimi and if you are wearing something underneath it is Makrooh-e-Tanzihi [Bahar-e-Shariat].

Rule of photography

• Rule: To wear a piece of clothing with a photograph on it of a living being will make the Namaz Makrooh-e-Tahrimi. Except for Namaz to wear such clothes is not allowed.
• Rule: If a photograph is over the head or hung on the wall or is where you are performing a Sijdah, then Namaz will be Makrooh-e-Tahrimi. In the same way if a photograph is on the left or right side of the Namazee then the Namaz will be Makrooh-e-Tahrimi, if it is behind him then it is still Makrooh but less than it being on either side.
• Rule: If the photograph is on the ground and you are not performing Sijdah on it then there is no harm [Hidaya, Fatahul Qadir].
• Rule: If the photograph is not of a living being such as, mountain, stream, flowers, building etc. then there is no harm [Fatahul Qadir]. If a photograph is enclosed in a bag or in your pocket then there is no harm in Namaz [Durr-e-Mukhtar].
• Rule: It you are wearing a piece of clothing containing a photograph on it and you wear another piece on top without a photo on it and it also covers the photo then there is no harm in the Namaz [Radd-ut-Mohtar].
• Rule: If a photograph is in a position of disrespect such as, on the floor where you take off your shoes or you clean your shoes on it or walk over it, as long as it is not on the ground where you perform Sijdah then there is no harm even if it is in the house [Durr-e-Mukhtar].
• Rule: If the photograph is so small that when looking at it standing up you cannot differentiate the body parts on the photograph then by having it on the right, left, front or behind the Namazee, it will not make the Namaz Makrooh.
• Rule: If the whole of the face has been destroyed on the photo then there is no harm [Hidaya, etc.]
• Rule: The rules above are for when praying Namaz. As far as keeping a photo, it has been quoted in the Hadith that if there is a photo or a dog in the house then me angels or mercy do not enter it, this is relating to a photo which has not been kept as a form of disrespect or when looking at it you can differentiate the body parts, otherwise it is all right [Fatahul Qadir].
• Rule: To make or have made a photo is Haram, whether it is hand or machine made, the order is the same.

Makrooh-e- Tanzihi

• Rule: In Sijdah or Rukooh, to say the Tasbeeh less than three times is Makrooh-e-Tanzihi. If however, you do this because there isn’t enough time or you are going to miss the train, then there is no problem.
• Rule: To pray Namaz in your working clothes is Makrooh-e-Tanzihi. If however, no other clothes are available then there is no harm.

Praying Namaz with the head uncovered

• Rule: To pray Namaz with the head uncovered due to idleness, meaning by wearing a topi you feel pressure or feel hot, then it is Makrooh-e-Tanzihi. If you don’t wear a topi or an Amama (turban) because you feel that the Namaz is not worth and you hold no value of Namaz then this is Kufr. If you do not wear a hat so that you can concentrate on the Namaz and gain more satisfaction then it is Mustahhab [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar].
• Rule: If the topi falls off in Namaz then to lift it up and put it back on is better as long as Amal Kasir does not occur (e.g. lifting it using both hands). If the topi has to be lifted a few times then it is better to leave and if by lifting it will cause distraction to your concentration then it is better to leave it [Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: To remove grass or sand which is stuck on the forehead is Makrooh if it is not causing a problem in praying the Namaz. If you remove it due to pride then it is Makrooh-e-Tahrimi. If it is causing a problem or distraction when praying Namaz then you can remove it. To remove it after Namaz is no problem but in fact should be removed so that it would not create a feeling of pretence [Alamgiri]. In the same way if necessary it is allowed to wipe off the sweat from the forehead and all actions of Amal Qalil are allowed if it is better for the praying of Namaz, any action that has no benefit to Namaz is Makrooh [Alamgiri].
• Rule: If your nose is running in Namaz, then it is better to wipe it than to let the water drip on the floor, and if you are in the Masjid then to wipe it is necessary [Alamgiri].
• Rule: To sit with your legs folded in Namaz is Makrooh if there is no need, and if there is a necessity then there is no problem and to sit like this outside Namaz is no problem [Durr-e-Mukhtar]. When going into the Sijdah to touch the floor with your hand before the knees touch the ground and when coming up from Sijdah the knees to be lifted before the hands is Makrooh if there is no necessity.
• Rule: It is Makrooh to have your head higher or lower than the back when in Rukooh [Guniya].
• Rule: It is Makrooh when standing, to lift your legs at different times.
• Rule: If a mosquito or lice are causing you difficulty then there is no harm in killing them as long as Amal-e-Kasir is not done [Guniya, Bahar].

Praying Namaz on the Masjid’s roof is Makrooh

• Rule: It is Makrooh to pray Namaz on the Masjid’s roof [Alamgiri].
• Rule: If someone is sat or stood up and is talking, there is no harm in praying Namaz behind him as long as your Namaz is not distracted or your attention is not disturbed. Also there is no harm in praying Namaz behind the Holy Quran or a sword or someone sleeping and it is not Makrooh [Durr-e-Mukhtar, Radd-ul-Mohtar].

Fire in front of a Namazee

• Rule: There is a problem by having fire in front of a Namazee and there is no problem by having a candle or light in front [Alamgiri].
• Rule: To wave away with the hand a mosquito or fly without cause is Makrooh [Alamgiri].
• Rule: To pray Namaz in front of anything that causes distraction to the heart is Makrooh such as jewellery etc.
• Rule: To run because of Namaz is Makrooh [Radd-ul-Mohtar].

To break Namaz in difficulty
Situations when you are allowed to break Namaz;
Someone who is in difficulty is asking for help and is calling this Namazee, someone is drowning or will catch fire, a blind person will fall in a ditch or a person is going to fall in a well, in all these situations to break the Namaz is Wajib when this Namazee has the power to help him [Durr-e-Mukhtar, Radd-ul-Mohtar].

• Rule: If you are feeling the need to go to the toilet or you have seen enough impurity on your clothes that is allowed or the Namazee has been touched by a unknown woman, then in all three situations it is better to break the Namaz as long as the time of Jamaat time is not passing, and if you have an urge to go to the toilet then it is allowed to miss the Jamaat time, but you must not let the Namaz time pass [Radd-ul-Mohtar].
• Rule: To break Namaz is allowed in order to kill a snake or an animal that will harm you and you are sure that it will.
• Rule: It is allowed to break Namaz in order to chase after an animal that has ran away or there is a threat that a wolf will harm your goats.

To break Namaz so that you can stay away from trouble

• Rule: If there is going to be a loss of more than one Dirham in value (approx. 30p) to yourself or someone else, for example, your milk that is boiling will over-boil or the cooking of meat will bum or a crow etc. will fly off with your food, then in these situations it is allowed to break Namaz [Durr-e-Mukhtar, Alamgiri].
• Rule: If you are praying a Nafl Namaz and your mother, father, granddad or grandmother calls you but they are not aware that you are in Namaz, then you should break the Namaz and answer them [Durr-e-Mukhtar, Radd-ul-Mohtar].

Method of performing Ablution (Wuzu)

When you want to perform ablution, follow these steps -:

• First of all make the intention of ablution and then say “Bismillla Hirrahma Nirrahim” and wash both hands upto the wrists.
• Then perform Miswak (clean teeth with a wooden stick).
• Then by using the right hand, gargle three times and wash the inside of the mouth, ensuring that the water reaches upto the throat and also all the gums and underneath the tongue. If there is anything stuck on or between the teeth, then release it.
• Then by using the right hand suck up the water in the nose until it reaches the bone and clean the insides of the nostrils by using the left hand thumb and little finger, three times.
• After this, take water into the cup of both hands and wash the whole of the face three times, from the start of the forehead where the hair begins to grow, down to and including the chin. Also from the right hand ear lobe to the left hand one, ensuring that no place is left dry. If you have a beard then also wash this and also run your fingers through it. However, if you are wearing an Ehraam then don’t run your fingers through the hair.
• Wash both arms upto and including the elbows three times. Washing the right arm first three times, then the left arm three times.
• Then perform Masah once, meaning join the fingertips of both hands together leaving out the index fingers and the thumbs on both hands. Then run water on these six fingers and then brush them over the hair, starting from the forehead and ending at the back of the neck. This is done once, ensuring that the palms of the hands and the index fingers and thumbs do not touch the head. Now bring fourth the hands by using the palms and rubbing them at either side of the head. Then clean the inside of the ears by using the index fingers and the back of the ears using the thumbs. Now wash the back of the neck by rubbing the back of the hands on either side of the neck, but ensure that the hands do not go on the throat as this would be Makrooh (disliked).
• Then wash the right foot, from the toes upto and including the ankles, three times. The perform the same three times for the left foot. Ensure that you wash between the toes.
• The ablution (Wuzu) is complete and so pray this Dua, ‘Allahummajaini Minattawwabeena Wajaini Minal Mutatahhireen’
• Then take the water and stand up and drink some, as this is cure for the illnesses.
• Then look towards the sky and pray; ‘Subhanaka Allahumma Wa Behamdika Ashhadu An La ilaha illa Anta Astagfiruka Wa Atoobo ilaik’ Also pray the Kalima Shahaadat and Sura Inna Anzalna. It is also better if you pray Bismilla and the Durood Sharif when washing every part, also pray Kalima Shahaadat.
  The above is the method of performing Ablution. Out of these some actions are obligatory and if they were missed the ablution would not count. Some aspects are Sunnat and to miss deliberately would be an act of punishment. Some aspects are Mustahhab and to miss them would mean a reduction in reward.

Obligatory aspects of ablution (Wuzu)

There are four point in ablution that are obligatory.

• To wash the face . Meaning from the beginning of the forehead where hair starts growing upto the bottom of the chin. Also from one ear to the other ear. To ensure that the skin of the face is washed once leaving no part dry.
• To wash both hands upto and including the elbows once.
• To perform Masah of one quarter of the head. Meaning to run wet hands over a quarter of the head and at least so that the hair gets wet slightly.
• To wash both feet upto the ankles once.

The above four aspects are obligatory in ablution. Except for these, whatever methods have been reported are either Sunnat or Mustahhab. There are many Sunnats and Mustahabs in ablution and if you would like to know these in detail, then consult larger books such as ‘Bahar-e-Shariat’ or ‘Fatawa-e Razvia’.

• Rule: To wash a part means to at least pour two drops of water over each part. To spread water over the parts lightly and not washing the part thoroughly and therefore the ablution or bathing would not count.
• Rule: To wash the skin above and below the lips, nails, eyes, the hair on eyelashes, eyebrows, the skin underneath jewellery and even the hole pierced in the nose, the skin underneath the mouchtache hair and beard hair and every part or every part in the four parts mentioned is obligatory. If a pinpoint of it was left dry then the ablution will not count.
• Rule: It is obligatory to perform ablution for Namaz, Sijdah-e-Tilawat or touching the Quran and it is necessary (Wajib) to perform ablution to perform Tawaf.

Makroohats (dislikes) of ablution

Meaning the aspects that should not be done in ablution.

1. To perform ablution with .the leftover water of ablution or bath performed by a female.
2. To spill water on a dirty place.
3. To perform ablution inside the mosque.
4. To spill used ablution water back into the bucket that contains the ablution water.
5. To spit out water or mucus etc. towards Qibla.
6. To talk of worldly things without cause.
7. To waste water unnecessary.
8. To use so little water so that all or some of the Sunnats would be missed.
9. To wash the face with one hand.
10. To throw water on the face.
11. To let ablution water drops on clothing or inside the mosque.
12. To miss any Sunnat of ablution.

Aspects that break the Ablution

1. Excretion of stools
2. Urinate
3. To break wind from behind
4. For worms or stones to be excreted from the front or rear.
5. For the leaking of semen water or sperm.
6. For blood, puss to be released and for it to flow from it’s position.
7. For a mouthful of vomiting of food or water, or a slight amount of vomit of blood.
8. To become insane or to pass out
9. To faint
10. To be drunk or lost in control so much that the feet stagger
11. Except for the Namaz-e-Janaaza, to laugh so loud that the person standing next to you can hear you.
12. To go to sleep.
13. Mubashart-e-Fahisha (meaning, for a man to touch a woman’s private parts with his erected penis with lust or to touch another man’s private parts with his erected penis, or for a woman to touch another woman’s private parts with her private parts without a cloth in between these parts.

In all the above situations the ablution (Wuzu) will break.

• Rule: If water is released from a hurting eye or puss that is released will break the Wuzu, and it is also an impurity and therefore if it touches an item of clothing, then it is necessary to clean.
• Rule: To laugh in Namaz that only you hear it yourself and no-one near you hears the laughter or voice then the Wuzu has not broken, however, the Namaz will break.
• Rule: If you smile in Namaz so that only your teeth show but no voice whatsoever is heard then neither the Wuzu or Namaz will break.
• Rule: Whatever moisture that leaves a man’s body but does not break the Wuzu is not an impurity. For example the blood that stays in it’s position or vomit that is not a mouthful are all clean.
• Rule: Saliva, spittle, sweat and dirt are not impurities and therefore clean (Pak). If these items are stuck on the body or clothing, then the Namaz will count but you should have them cleaned as this is better.
• Rule: The tears that come out due to crying do not break the Wuzu nor are they an impurity.
• Rule: By showing your knees or body, or to look at your own or someone else’s body or touch someone’s body does not break the Wuzu.
• Rule: If a milk drinking child vomited and if it is a mouthful then it is an impurity. If it touches something and is more than a Dirham (approx, size of a fifty pence piece) then it will make it impure. If the milk had not gone all the way in the stomach but had come back out from the throat then it is clean.
• Rule: Whilst in the middle of performing Wuzu it breaks then perform the Wuzu again, and if the water that is held in the palm of the hand and you release wind then this water is useless and do not use it to wash any parts.

Method Of Bathing

The method of bathing is as follows;

• Perform the intention of bathing (Ghusl) then first of all wash the hands upto the wrists three times.
• Then wash the private parts, whether there is any impurity stuck on them or not.
• Then wash any part of the body which has impurity stuck on it.
• Then perform Wuzu as performed in Namaz but do not wash the feet. However, if you are sat on a stool or a stone etc. then wash the feet also.
• Then rub water into the body as you would rub oil.
• Then wash the right hand shoulder three times.
• Then wash the left hand shoulder three times.
• Then wash the head and all of the body three times.
• Then move away from the place of bathing and if you did not wash the feet when performing Wuzu, wash them now.

Do not face the Qibia when bathing. Ensure that you rub your hands with water all over the body whilst scrubbing. Do not bathe where someone can see you. If this is not possible then it is necessary for you to cover the body from the navel to the knees (for men). If this is not possible then perform Tayammum (see later text). Do not talk when bathing or pray any prayers. After bathing, to dry the body with a towel is perfectly allowed.

• Rule: To bath naked in a careful hidden place (where no-one can see) is allowed. It is very important that women are very careful of this. After bathing wear clothes as soon as possible. Whatever aspects are Sunnat and Mustahhab in Wuzu are also the same in bathing except, if you are bathing naked then do not face Qibia and if you are wearing a cloth then there is no problem. There are three obligatory aspects in the method of bathing that has been shown, without which the bathing will not count and one will remain unclean and the rest are either Sunnat or Mustahhab and should not be left out. but if they are left out the bath will still count.

Three obligatory aspects of bathing

There are three obligatory aspects in bathing, and are as follows;

1. To perform mouthwash so that every single part of the inside of the mouth from the beginning of the lips upto the throat is cleaned with water. Water must reach the gaps between the teeth, the gums, all the sides of the tongue and the edge of the throat. If you are not fasting then you must gargle so that the water reaches clearly all parts. If there is anything stuck in the teeth (like strands of meat. the skin of a betel nut, the leaf of a paan etc.) then unless is impossible to release or would cause serious pain it is necessary that they are removed, because without doing this the bath won’t count and therefore the Namaz won’t count.
2. To clean the nose out with water. Meaning to suck up water into both nostrils until it reaches the bone, so that not even a hair or it’s equivalent size remains dry, otherwise the bath will not count. If the nose is pierced then the water must reach the hole as this is also necessary. If mucus has dried in the nose then to release it is necessary and to wash the nostril hair is also necessary.
3. To wash every single part of the body. Meaning to make sure water washes all the body upto and including the soles of the feet, ensuring that every hair and every pimple is washed, because even if only one hair or it’s point’s equivalent remains dry, the bath will not count.

Notice: A lot of people bathe by wearing an unclean cloth and think by bathing they will become clean and at the same time wash the cloth that they are wearing. This is not the case because when they rub their hands on it they actually spread the impurity all over and therefore make the whole body, cloth and the container of water unclean. This is why before bathing it is important to wash the impurity stuck on the body or on the clothing, otherwise they won’t clean the body but in fact make everything that they touch unclean. This is possible if they are bathing in a river or sea and the impurity is such that it will flow away without the need for rubbing or scrubbing, if this is not so then it will remain a problem.

What aspects makes it obligatory to bathe

There are five aspects that make it obligatory for a person to have a bath, and they are as follows; –

1. The ejaculation of sperm from it’s place with lust.
2. To have a wet dream. Meaning nocturnal emission that is the releasing of sperm whilst sleeping.
3. The head of the penis to enter the vagina, whether it be with or without lust, with or without orgasm, the bathing would be obligatory on both.
4. To become clean from menstrual pause (period).
5. To become clean from blood after child birth.

• Rule: If sperm was ejaculated from it’s place but not due to lust, i.e. it was done by lifting a heavy load or falling from a height, then to bathe is not obligatory, however, the Wuzu is broken.
• Rule: If semen dropped but was very thin and it came out whilst urinating or on it’s own accord without lust then the bath does not become necessary but the Wuzu will break.
• Rule: To bathe on Fridays, Eid days, on the day of Arafah (9th Zil Hajj) or when wearing the Ehraam is Sunnat.

Things that can and cannot be done when bathing is obligatory

• Rule: It is strictly forbidden to enter a mosque, to perform Tawaf (of Kaa’ba), to touch the Holy Quran, or any part of the Quran whether it is in sections or volumes [Hadiya, Alamgiri], to pray the Quran whilst viewing it without touching it, to pray the Quran verbally, to wear or touch a ring with a word of the Quran written on it when it is obligatory for you to bathe. Rule: If the Holy Quran is wrapped in it’s cloth (Juzdaan) or has a napkin wrapped around it. then there is no problem touching it without bathing [Hadiya, Hindiya]. If a verse of the Quran is prayed but the intention was not to pray as part of the Holy Quran, then there is problem. For example, to say Bismilla Hirrahma Nirrahim’ for auspisciousness, or to say ‘Alhamdo Lillahe Rabbil Aalameen’ for thankfulness or to pray when in trouble or worried ‘Inna Lillahe Wa Inna llahi Raji’oon’ or for praise the Surah Fatiha was prayed or AayatuI Qursi was prayed or another verse was prayed, however, the intention was not to pray a verse of the Quran, then there is no problem [Hindiya etc.].
• Rule: To touch the Holy Quran or any verse of the Quran without ablution (but not in need to bathe) is forbidden, however to pray it verbally is no problem.
• Rule: To see the Holy Quran . whether the words are seen and then prayed in the heart is allowed in any situation.
• Rule: To touch the Fiqha, Hadith or Tafseer books is Makrooh.

Which wafer is allowed to bathe or perform ablution and which is not

Rainwater, sea water, ocean water, river water, stream water, canal water, well water, large pool or large lake or flowing water, snow and hailstone water is all allowed to be used to bathe or perform ablution or to clean impurities.

The rules and clarification of flowing water

The clarification of flowing water is the water that flows a piece of straw, this water is clean and can clean other things. The water will not become impure if some impurity is added in it, so as long as the water’s colour, smell and taste does not change. If the colour, smell or taste is changed by the impurity then the water has become impure (napak). This water will now only become clean when the impurity reaches the bottom of the waterbed and all three aspects are reverted back to it’s normal situation. Otherwise, there is more water added in which would flow the impurity away and/or change the colour, smell and taste back to normal. If the clean addition has changed the colour, smell and taste then you can perform Wuzu or Ghusl (ablution or bath) until the clean addition changes to impurity.

The rule and clarification of a large pool

Ten arms in length and ten arms in width where water is held in known as a ‘Dadarda’ or large pool. It is still counted if the length is twenty arms in length and five arms in width, or it is twenty five arms in length and four arms in width, meaning it is at least twenty arms square in total. If the pool is circular then it must be approximately thirty five arms in diameter and it does not have any part of the ground above water in that diameter, this is also counted as a large pool. It will not become impure by having impurities added in, until the colour, smell or taste does not change due to the impurity.

• Rule: If an impurity falls in a large pool that cannot be seen, e.g. alcohol, urine, etc. then you can perform ablution from wherever you want. If an impurity falls in that can be seen, e.g. stools, dead animal etc. then it is better to perform ablution away from where the impurity is.
  Rule: Many people can perform ablution together in a large pool, even though the used water is falling back in. However, mucus, phlegm, spittle should not be added back in the water as it is against purity.
  

Rule of used water

The water that has fallen from performing ablution or bath is clean but is not allowed to be used to perform ablution or bath.

• Rule: If a person who has not performed ablution, dips his hand or finger or fingernail or any part of the body which is washed in ablution, whether purposely or by mistake, in a tub of water which is less then a large pool (Dadarda) then that water cannot be used to perform ablution or bath. In the same way, if a person is in need of having a bath and any part of his body touches the water purposely or by mistake, then that water cannot be used to perform a bath or ablution. If the part of the body or hand has been washed, then there is no problem.

Advice on making use of the used water

If a hand is put into the water or you want to use the used water then the way of re-using it again is-to add fresh clean water more than the amount of water that is held in the container or to add clean water at one side so that the used water is flowed away, then you can use the new water to have a bath or perform ablution. If water is held in small pots and you are unaware of any impurities added in them, then ablution is allowed.

• Rule: If an infidel informs you that this water is clean or unclean, the water will remain clean as this was it’s original situation.
• Rule: Ablution cannot be performed with water squeezed from a branch of a tree or fruit water, such as water from a melon or mango or sugarcane.
• Rule: If a small amount of a clean item is added to water, such as a rose, jasmine, saffron, soil or sand then it is allowed to use the water to have a bath.
• Rule: If such colour or saffron is added to water so much that the due to the colour the clothes would change to that colour, then it is not allowed to perform ablution or have a bath with this water.
• Rule: If milk is added to water and the colour of the water changes to the colour of the milk, then it is not allowed to perform ablution or have a bath with this water.

Water of a well.
(This section has been left out as it is not deemed necessary to learn this knowledge in this day and age and in these countries, such as UK America, Africa etc.)

IMPURITIES

Rules of impurity Ghaliza

There are two type of impurities, Ghaliza and Khafifa. If impurity Ghaliza gets on your clothes and is more in size than a Dirham (fifty pence piece), then to clean it is compulsory, without cleaning it your Namaz will not count. If the impurity on your clothes is the same size as a Dirham, then to clean it is necessary (Wajib) and therefore if Namaz is prayed, you must repeat it as the Namaz is Makrooh-e-Tahrimi and to pray it again is Wajib. If the impurity is less in size than a Dirham, then to clean it is Sunnat and if Namaz is prayed, it will count but is against the Sunnat and to repeat it is better.

• Rule: If the impurity is solid such as stools, dung, excrement etc. then the measure of a Dirham is in weight, if the impurity is liquid such as urine, alcohol etc. then the measurement of a Dirham is in length and width. According to Shariat the weight of a Dirham in this text is four and a half grammes and in the text of Zakat is three and a fifth grammes. The size in length and width of a Dirham according to Shariat is the inside of a palm (and therefore approx. size of a fifty pence piece) [Durr-e^Mukhtar, Bahar-e-Shariat}.

Rules of impurity Khafifa

Whatever part of clothing impurity Khafifa gets stuck to (e.g. sleeve, collar, trouser leg’etc.) or part of the body (e.g. hand, arm, leg etc.) and if it is less than a quarter of the whole item. then the Namaz will count. If it is more than a quarter than the item, then without washing it the Namaz will not count [Alamgiri etc.].

• Rule: The difference of impurity Ghaliza and Khafifa is when it gets stuck on clothing or the body. However, if an impurity, whether Ghaliza or Khafifa is added to a liquid such as water, vinegar, milk etc. then even if one drop is added the whole content becomes impure, as long as it is not a Dadarda (large pool).

What items are impurity Ghaliza

Whatever item is discharged from a person’s body that would break the Wuzu or Ghusl is impurity Ghaliza. Such as faeces, urine, flowing blood, puss, mouthful vomit, blood from menstrual pause, blood from childbirth, blood discharge, sperm, semen (thin), water from a hurting eye, navel or stomach water-which comes out due to pain, flowing blood from any land animal whether Haram or Hala! including small reptiles blood such as lizards, fat of a dead animal, meat of a dead animal and any faeces or urine of a Haram four legged animal such as dog, cat, tiger, cheetah, vulture, fox, wolf, donkey, ass, elephant, pig and horse dung etc. Also faeces of any Halal four legged animal such as cow or buffalo dung, goat, camel, white antelope, stag, deer dung. also dung of those birds who do not fly high such as chicken, duck, whether they are large or small. Any type of alcohol or juice that would make someone lose their sense. Also faeces and urine of a snake and also meat of a wild snake and a wild frog who has flowing blood and whether they have been slaughtered and their skin whether it has been boiled. Also meat of a pig and it’s bones, skin and hair whether it has been slaughtered. All of the above is impurity Ghaliza [Alamgiri etc.].

• Rule: The urine of a milk drinking child male or female is impurity Ghaliza. The fact that is commonly known that the urine of a milk drinking child is clean is totally wrong [Qazi Khan, Radd-ul-Mohtar]. If a distressed lion cub vomited milk and it was a mouthful, then it is impurity Ghaliza.
• Rule: The blood of a lizard or chameleon is impurity Ghaliza.
• Rule: An elephant’s trunks phlegm is impurity Ghaliza. The saliva of beasts such as dogs, cheetah and other four legged beasts is impurity Ghaliza [Qazi Khan].
• Rule: If impurity Ghaliza mixes with impurity Khafifa. then all of it becomes Ghaliza.
• Rule: If there are various drops of impurity Ghaliza on a piece of clothing and individually it does not amount to a Dirham, however, when collated together it is the same size or more than a Dirham then the rule of a Dirham applies. The same rule applies to impurity Khafifa.

What items are impurity Khafifa

Whatever animal’s meat is Halal, such as a cow, bull, buffalo, ram, goat, camel, white antelope etc. their urine and a horse’s urine is impurity Khafifa. Also those bird’s meat which is Haram (whether it be a bird of prey) such as crow, eagle, falcon, hawk etc. their droppings is impurity Khafifa [Hindiya etc.]. Milk of Haram animals is impurity Khafifa, however, milk of a female horse is clean but is not allowable for drinking [Bahar-e-Shariat]. The Halal birds that fly high such as, pigeon, dove, starling, water fowl, geese etc. their droppings are not impure.

• Rule: The droppings and urine of a bat are both clean [Radd’ul-Mohtar].
• Rule: The blood of fish and animals of water and small mites and mosquitoes is clean [Hindiya etc.].
• Rule: If very small droplets of urine like the size of a pinpoint get on your clothes or body, then they will remain clean [Qazi Khan].
• Rule: If the clothing has them sort of small droplets and then it drops into water, the water will remain clean [Bahar-e-ShariatJ.
• Rule: If blood comes out due to injury but stays in it’s spot and does not flow, then it is clean [Bazaziya, Qazi Khan]. The blood that has remained in the meat, spleen and liver is clean and if these items are mixed in flowing blood then it is impure and will need to be washed before making it clean [Hindiya, Bazaziya etc.].
• Rule: If you are praying Namaz and there is a bottle in your pocket containing urine, alcohol, blood, then the Namaz will not count [Minya etc.]. If you have an egg in your pocket whilst praying Namaz and whether the inside of the egg is turning into blood the Namaz will count {Minya etc.].
• Rule: If after performing excretion or urinating you clean the parts with a handful of sand etc. and then you perspire sweat and the clothing gets wet. they will not be unclean [Bahar-e-Shariat].
• Rule: If the smoke from impurities gets on your clothes, they will not become unclean [Alamgiri, Radd-ul-Mohtar etc.].
• Rule: The mud in the path is clean as long as you are not aware of any impurities being in it and if Namaz is prayed with this mud on your clothes or feet, it will count, but it is better to clean it off [Bahar-e-Shariat].
• Rule: If water is passing in a stream on the pathway and some of it splashes on your clothes, the clothes will not be impure, however, it is better to clean them [Bahar-e-Shariat].

FOOD LEFTOVERS AND PERSPIRATION (SWEAT)

Rule: Who’s leftovers are clean ?

Human’s leftovers (whether they are need of bathing or a woman who is on her menstrual cycle or still bleeding after childbirth) are clean [Khaniya, Hindiya).

• Rule: The leftovers of infidels is also clean, however, you should refrain from it. In the same way, mucus, phlegm. saliva are also clean but people should avoid contact with them. You should believe it belongs to a very bad infidel [Hindiya etc.].
• Rule:The animals whose meat can be eaten, whether they be four legged or birds, their leftovers are clean, for example, cow, buffalo, bull, goat, pigeon, pheasant etc.
• Rule: The chickens which are free range and therefore can peck impurities, their leftovers are Makrooh (disliked), and if they are caged, then their leftovers are clean.
• Rule: The leftovers of a horse are clean [Hindiya etc.].
• Rule: The animals whose leftovers are impure are, pig, dog, tiger, cheetah, wolf, elephant, vulture and other carnivorous animals [Hindiya, Khaniya].
• Rule: Animals that live in the house such as cats, mice, snakes, lizards etc. their leftovers are Makrooh [Khaniya, Alamgiri].
• Rule: Leftovers of species that live in the water are clean, whether their birth was in or out of the water.
• Rule: The leftovers of birds of prey such as eagle, falcon, owl etc. are Makrooh.
• Rule: The leftovers of a crow are Makrooh [Bahar].
• Rule: If an eagle, falcon, hawk or owl are kept as a pet and used for hunting and you are aware that there is no impurity stuck in their beak, then their leftovers are clean.
• Rule: The leftovers of donkeys and ass is doubtful and therefore water cannot be used to perform Wuzu.
• Rule: If leftover water is clean then you can use it to perform ablution or have a bath, however, if a person whom it is obligatory to have a bath, drinks water without first cleaning his mouth, then Wuzu is not allowed with that leftover water because the water has been infected.
• Rule: Whilst there is clean water available, it is Makrooh to use Makrooh water, however, if the only water available is the Makrooh water, then there is no harm. To eat Makrooh leftovers for a rich person it is Makrooh, for a poor person who has no choice, there is no harm. Whilst there is clean water available, it is not allowed to use doubtful water, and if the only water available is the doubtful water then you should use it for ablution or bathing and also perform Tayammum. In this situation it is necessary to make the intention of water and Tayammum, as an intention for just water or just Tayammum would not be sufficient.
• Rule: You should not eat doubtful food or water.
• Rule: If doubtful water is mixed with clean water, and if the clean water is more in quantity then it is allowed to be used for bathing and if it is less in quantity, then it is not.
• Rule: Those who’s leftovers are impure, their sweat and saliva is also impure. Those who’s leftovers are clean, their sweat and saliva is also clean. Those who’s leftovers are Makrooh, their sweat and saliva is also Makrooh.
• Rule: If the sweat of a donkey or mule gets on your clothes, they will remain clean regardless of the quantity.

TAYAMMUM

If you have not performed ablution or in need of a bath but do not have access to water, the you must perform Tayammum. There are a few situations for not having access to water.

You have such an illness, that by using water to perform ablution or have a bath it will make the illness worse or would delay the recovery, and this is not just an assumption but you are sure about it. Either you have tried and found out about it or a pious Muslim doctor has given you this advice, then Tayammum is allowed.

• Rule: If it is just an assumption that the illness will get worse or a wrongdoer, infidel or non qualified doctor has advised you then Tayammum is not allowed.
• Rule: If the illness gets worse due to using cold water, but is okay when using warm water, then you must use warm water to perform ablution or have a bath because Tayammum is not allowed. However, if you cannot get warm water then you can perform Tayammum. Also if it is the case that during cold times the illness gets worse but is fine during warm times, then perform Tayammum in the cold times and when the warm time comes, perform ablution or have a bath with water in readiness for the cold times. Whatever Namaz has been prayed whilst with the Tayammum is not necessary to be repeated.
• Rule: If by pouring water over the head affects the illness, then bath with water below the neck and perform Masah for all of the head.
• Rule: If there is a particular part of the body which is affected when using water, then perform Masah over that part and wash the rest of the body with water.
• Rule: If a particular part is affected even by performing Masah, then put a piece of cloth over it and perform Masah over the cloth.
• Rule: All the corners of the wound where water will not have an affect must be washed as this is obligatory and also lift any bandage or the corners, however, if by lifting the bandage it will affect the wound then perform Masah over the wound.

1. Where there is no sign or knowledge of water for a full square mile the Tayammum is allowed.
   • Rule: If there is a thought that there is water within a mile, then you must search for it as Tayammum is not allowed. If you did not search for water and performed Tayammum and then prayed Namaz, later you found water then you must pray the Namaz again after performing ablution. If however, you did not find water then the Namaz will count.
   • Rule: If you are praying Namaz and you see someone with water and think that if you asked them they would give you the water, then you must break the Namaz and ask for the water.
2. The weather is so cold and you are truly confident that by bathing you will either die or get ill and you have no medicine available that will cure your cold, then Tayammum is allowed.
3. You have the fear of an enemy that if they see you they will kill you or steal your possessions or you owe them money and are poor and they will get you imprisoned, the Tayammum is allowed. You see a snake near the water and fear that it will bite you, or you see a tiger and fear that it will maul you, or there is a bad person there who will rape you then Tayammum is allowed.
4. You are in a jungle and have no bucket and rope that you can collect the water, then the Tayammum is allowed.
5. You are thirsty and have water but are aware that if you use it for performing ablution or having a bath, you will suffer with thirst or you have an animal with (whether it be a dog which you are not allowed to keep) and are aware that it will suffer thirst or after some time, and your journey is a long one without knowledge that water may be available later, then Tayammum is allowed.
   • Rule: You have water but require it to mix flour for food then Tayammum is allowed. If water is required to make a soup, then Tayammum is not allowed.
   • Rule: You have stuck either on your body or clothing some impurity and is obligatory for you to clean, you only have enough water to either clean the impurity or perform ablution, then you must first clean the impurity and then perform Tayammum. If Tayammum is performed before it will not count and after cleaning the impurity you must perform Tayammum again.
6. The water to purchase is expensive. Meaning whatever the going price is the seller is asking for twice as much then Tayammum is allowed. However, if there is not a big difference, meaning less than double then Tayammum is not allowed.
7. If by searching for water you will get lost from your group or you will miss your train, then Tayammum is allowed.
8. You are in doubt that if you perform ablution with water you will miss the Eid Namaz either the imam will perform Salaam or the time will reach midday, then Tayammum is allowed in both situations.
   • Rule: If you think that by performing ablution with water your time for praying the latter Sunnats of Zohr, Maghrib. Isha or Ju’ma will go or your time for the Namaz of Chast will be missed, then perform Tayammum and pray them
9. If you are not the organiser of a funeral procession and fear that if you wait to perform ablution you will miss the Janaza Namaz the Tayammum is allowed.
   • Rule: You have gone to sleep inside a mosque and then are in need of having a bath (bathing has become obligatory for you e.g. had a wet dream) then perform Tayammum and come out of the mosque, to delay is Haram.
   • Rule: It is not allowed to perform Tayammum to touch the Quran or perform Sijdah-e-Tilawat or Sijdah-e-Shukr when access to water is available.
   • Rule: The time is so short that if you perform ablution or have a bath the Namaz will become Qaza, then perform Tayammum and pray the Namaz and after have a bath or perform ablution and repeat the Namaz as this is necessary.
   • Rule: A women has become clean from her menstrual cycle or childbirth bleeding and has no access to water, then perform Tayammum.
   • Rule: You have only enough water to perform ablution, however, you are in obligation to have a bath, then perform ablution with the water and perform Tayammum for bathing.

    

The method of Tayammum

After making the intention of Tayammum, say ‘Bismillahirrahma Nirrahim’ and press both hands on to the ground which contains items of pure substance. If a lot of substance gets stuck on the hands then hit the hands together so the excess is shaken off. Then with these hands wipe over the whole face. Repeat the action again and wipe over both arms from the fingernails to and including the elbows, and this is’ the Tayammum completed. The wiping of the head and feet are not performed in Tayammum. There are only three aspects which are obligatory in Tayammum, the rest are Sunnat,

Obligatory (Farz) aspects in Tayammum

1. To make the intention. Meaning to have the intention of performing ablution or bath or both to gain cleanliness. If the intention of Tayammum is made after hitting the hands on the ground, then the Tayammum will not count. The intention of Tayammum in the heart is obligatory (Farz), also it is better to say it with the tongue. For example, Say “I am performing Tayammum to rid of the impurities of being without bathing or being without ablution so that my Namaz will be allowed” then say ‘Bismillahir Rahmanir Rahim’ and hit the hands on the soil.
2. To rub your hands all over the face so that no hair or skin will remain untouched, otherwise the Tayammum will not count.
3. To rub your hands over both arms including the elbows. If any part is left untouched then the Tayammum will not count.

• Rule: It is necessary to rub your hands over the hair of the beard or mouchtache or eyebrows.
• Rule: The same area is applicable as when performing ablution, except Tayammum is not done inside the mouth. Whatever lips show after closing the mouth must be rubbed.
• Rule: When hitting the hands ensure that they are not clapped. The way to do this is put one thumb over another thumb and Join both hands together so that the excess drops off.
• Rule: If the soil has not reached between the fingers then it is obligatory to run the fingers between each other (Khala) otherwise it is Sunnat. The same applies to the beard hair.
• Rule: If in one Tayammum the intention of both a bath and ablution is made. then this is sufficient as the Tayammum for both will be accepted.
• Rule: The Tayammum of a bath and an ablution is done in the same way.

Materials that can and cannot be used for Tayammum

Tayammum can be done with material which is from the earth, and whatever is not from the earth cannot be used to perform Tayammum.

• Rule: Whatever material that cannot be changed or melted or softened by burning is from the material of the earth and can be used to perform Tayammum. Therefore soil, dust, sand, lime, antimony, sulphate, brimstone, slate, brick dust, stone, jasper, turquoise, carnelian, emerald and other precious stones etc, can all be used to perform Tayammum even if they do not have dust on them.
• Rule: It is necessary that whatever material is used for Tayammum that it is clean, meaning from impurities or has had impurities on it.
• Rule: Whatever item has had impurity dried on it and has no more effect of the impurity left still cannot be used to perform Tayammum, however can be used to pray Namaz on.
• Rule: If there is suspicion that it may have been impure at one time is unnecessary and therefore has no effect.
• Rule: You cannot perform Tayammum with ashes.
• Rule: If ashes are mixed in with earth and there is more earth, then Tayammum is allowed, otherwise not.
• Rule: Tayammum is allowed with wet soil as long as the soil has overcome with water.
• Rule: If a piece of wood or clothing has so much dust on it that when putting the hand on it, it makes a mark the Tayammum is allowed.
• Rule: Tayammum is allowed by using a cemented wall [Bahar-e-Shariat etc.].
• Rule: Baked Brick is allowed to be used for Tayammum [Bahar-e’Shariat etc.]
• Rule: Tayammum is allowed when the earth or stone turns black from fire. Also if stone turns into ash then Tayammum is still allowed.

Actions that break Tayammum

Whatever actions break the ablution or make bathing necessary also break the Tayammum. The additional aspect is to have power over water again will also break the Tayammum.

• Rule: If you past a position where water is available within a mile then the Tayammum will break as it is not necessary to actually reach the water, however, if you were asleep when you went past the position, then the need for Tayammum will not break.
• Rule: If an ill person performed Tayammum instead of bathing but is now much healthier that if he did have a bath with water it would not harm him, then the Tayammum will break.
• Rule: If you found enough water that you could wash the parts that are obligatory in ablution once each, then the Tayammum will break and if the water is less than that, then it won’t break. The same applies if you found enough water to perform the obligatory aspects of bathing once then the Tayammum of bathing will break, otherwise not.
• Rule: If you performed one Tayammum for both bathing and ablution and then you performed an act that would break the ablution or you find enough water so that you can perform ablution or you become well from illness that if you performed ablution it would not harm you, then the Tayammum allowed for ablution will go but the Tayammum allowed for bathing will remain.

WIPING OVER SPECIAL SOCKS CALLED KHUF

If someone is wearing special socks they would therefore when they perform Wuzu, do not wash their feet but in fact just wipe their wet fingers over the Khuf then this is allowed.

• Rule: If bathing is obligatory for you. then you cannot perform Masah (wipe) over the Khaf.

There are a few qualifications for performing Masah;

1. The Khuf are long enough that the ankles are covered. If they are a few fingers short but the heel is covered, then the Masah is allowed.
2. They are stuck to the feet, so that when wearing them you can walk freely.
3. They are made from leather or at least the sole is made from leather and the rest made from other thick coated material.
   • Rule: The socks worn in India (and UK etc) which are made from either cotton or wool cannot be wiped over, it is obligatory to take them off and wash the feet.
4. They must be put on after performing Wuzu. Meaning if you put them on and had not performed Wuzu, then you must take them off when you perform Wuzu.
   • Rule: If they are worn after performing Tayammum, then to wipe over them is not allowed.
5. They must not be worn when bathing is obligatory on you, or wear them and then bathing becomes obligatory for you.
6. They must be worn only for a maximum fixed time, and this is for a non-traveller one day and one night (24 hours) and for a traveller three days and three nights (72 hours).
   • Rule: From when the first time the Wuzu breaks the time starts. For example after performing Wuzu you wear the Khuf and then your Wuzu breaks at Zohar time, the twenty four hours would start from then. I.e. for a non-traveller the next day Zohar would be the full time and for a traveller the fourth day Zohar.
7. They must not be ripped more than the feet’s three small toes in size or when walking open more than that gap.
   • Rule: If the Khuf were ripped or the seam opened but three fingers could not be seen, however, when walking more than three fingers could be seen then the wiping over them is not allowed. Meaning that in a ripped Khuf if more than three fingers can be seen then wiping (Masah) is not allowed otherwise it is.
   • Rule: It doesn’t matter much if the Khuf has a ripped part which is over the ankles. The measurement of ripping is from below the ankles.

Method of performing Masah (wiping) over Khuf

The method of performing Masah (wiping) over the Khuf is to stretch the right hand and wet three small fingers and from the start of the top of the Khuf from the toes and wipe and it is Sunnat to go upto the shins. Perform the same for the left Khuf.

There are two (Farz) obligatory aspects in performing Masah over the Khuf;

1. Every Khufs Masah must be at least the same size as the three small fingers.
2. The Masah must be on top of the Khuf.

There are three Sunnats in performing Masah,

1. To use the hands three finger’s full length.
2. To stretch the fingers and wipe all the way upto the sh’ns.
3. When performing the Masah keep the fingers stretched apart.

• Rule: It is allowed to perform Masah over English style leather boots if the ankles are covered [Bahar-e-Shariat].
• Rule: It is not allowed to perform Masah over the Amama (turban), the Burkha and Naqab (veil).

What aspects breaks the Masah over the Khuf

The actions that break the Masah(wiping) over the Khuf are as follows;

• Whatever actions break Wuzu also break the Masah.
• The Masah will finish as soon as the time has finished. In this situation it is sufficient to just wash the feet rather than perform whole of the ablution again.
• If you take the Khuf off, then the Masah breaks, whether you may have only taken one off.

Rule: If you have a wound or corn or any other illness on parts the Wuzu that need to be washed and if by flowing water on them it will cause you problems then lightly perform Masah over them. If this is not possible then put a piece of cloth over the wound and perform Masah over this, if this cannot be done then it is forgiven and can be left out. If you have medicine on the wound then it is not necessary to clean out the medicine, just flowing water over it would be sufficient.

MENSTRUATION – PERIOD

What is menstruation ?

After a female becoming a teenager, the blood that comes out from the vagina on a fixed time basis and is not due to childbirth or illness, is known as menstruation or period (Haiz). If the blood is due to illness then it is known as Istihaza, if it is due to childbirth then it is known as Nifas.

• Rule: The time for menstruation is at least three days and three nights, meaning a full seventy two hours, if it is less by even a minute it is not menstruation, and the maximum is ten days and ten nights.
• Rule: If the blood stops just less than seventy two hours then it is not a period but Istihaza. However, if the period started from sunrise and finished on sunrise three days later, then this will be recognised as a period, otherwise any other starting time is measured as one day being twenty four hours [Bahar-e-ShariatJ.
• Rule: If the blood came for more than ten days. then if this is the first instance that blood has come, then for the ten days it is menstruation and the rest it is Istihaza. If you have had a period before and the time was usually less than ten days, then whatever the time it used to come for is menstruation and the rest is Istihaza. For example, if the usual time for menstruation is five days and this time the blood has come for ten days then it is all recognised as menstruation and if it has come for twelve days, then the first five days is menstruation and the other seven is Istihaza. If there is not a regular pattern, meaning that sometimes the blood comes for four days sometimes for five, then whatever amount of days was the last period, this will be counted on this occasion.
• Rule: It is not necessary that blood continues coming all the time, if it starts and stops for them days it is still recognised as menstruation.

Age when menstruation begins

The age of the menstruation cycle beginning is at least nine and the finishing age is fifty-five. The female is known in this age is called ‘Aa’is’ and this age is called ‘Sun’aayas'[Alamgiri].

• Rule: If blood comes before the age of nine, then it is Istihaza. In the same way if blood comes after the age of fifty-five then it is also Istihaza. However, if blood comes regularly as it did before the age of fifty -five and is the same colour then it is menstruation.
• Rule: If a pregnant woman has blood, then this is istihaza. Also whilst having childbirth as long as the child has not come out more than half way then this is Istihaza.
• Rule: There must be a gap of at least fifteen days between two periods and also between Nifas (childbirth blood) and a period there must be at least fifteen days gap. If a person finishes her Nifas and it has been less than fifteen days before blood appears, then this is not Haiz but Istihaza.
• Rule: Menstruation will be recognised when blood comes out of the opening of the vagina. If a piece of cloth is stuck so that the blood does not come down but remains stuck inside. then until the cloth is removed it will not be recognised that the period has started, she will pray Namaz, keep Roza.

Colour of menstruation

• Rule: There are six colours of menstruation, black, red green, yellow, brown and clayey. The white discharge is not menstruation.
• Rule: If there is the slightest dirtiness in white discharge within he ten day hen this is menstruation. If their is dirtiness remaining in the white Discharge after ten days then for a Person who has a habit of five days then the five days is menstruation and the rest is lstihaza if the total goes over ten days. If the person does not have a fixed time habit then upto the ten days is menstruation and anything over is Istihaza.
• Rule: If a woman never in all her lifetime had menstruation or was only ever less than three days and night then she will remain clean. If a woman only ever had menstruation for three days and night once and then never had bleeding then except for the one instance she is always clean.

NIFAS – MEANING BLOOD AFTER CHILDBIRTH

Definition of Nifas and time Nifas meaning the blood discharged by a woman after childbirth. It has no minimum time, meaning even if one drop of blood comes out from when the child has half come out then this is Nias. The maximum time for Nifas is forty days and nights.

• Rule: The recognition of Nifas is from when the child has half come out.
• Rule: If blood comes out for a woman more than forty days then if this is their first child or she cannot remember how long the blood came from a previous childbirth, then in both situation the full forty days and nights is Nifas and the rest is Istihaza. If the woman can remember the length of the last Nifas bleeding then upto them days is Nifas and anything over them days (as long as the total goes over forty days) is Istihaza. For example, if someone’s habit for Nifas is thirty days and this time the bleeding was for forty-five days then the thirty days is Nifas and the rest is Istihaza.
• Rule: Before the delivery of the pregnancy, if blood comes, then it is Istihaza until the child is half born,
• Rule: If some blood comes before the delivery of the pregnancy then it is Istihaza and if some blood comes after then this is Nifas. this is as long as their has been some parts of the child’s body being created otherwise if it is the menstrual cycle, then it is so, otherwise it is istihaza.
• Rule: If blood sometimes come and sometimes it doesn’t as long as It Is all within the forty days it is Nifas, whether the gap Is longer than fifteen days or not.
• Rule: The order for the colours of Nifas is the same as mentioned for the colours of Haiz.

Note: In this text, whenever the words childbirth are used it means from when the child has come out half way or more.

RULES OF HAIZ AND NIFAS

• Rule: It is Haram to pray Namaz or to keep a fast (Roza) whilst in menstruation or bleeding after childbirth (Haiz or Nifas).
• Rule:Namaz is forgiven in both these situations and there is no need to keep Qaza for the missed Namaz, However, it is obligatory to keep the Qaza of the missed Roza in both these situations.
• Rule: During the times of Namaz, a woman should perform Wuzu and pray the Durood Sharif or some other prayer for the duration of the Namaz, so that she will remain in habit. For a woman on her period or during Nifas to pray the Quran whether by looking at it or off by heart, or to touch it whether the whole of it or part of it or a verse of it by the tips of the fingers or any other part of the body is all Haram [Hindiya etc.].
• Rule: To touch a piece of paper with a verse of the Quran written on it is also Haram.
• Rule: If the Holy Quran is wrapped in a cloth (Juzdan) then to hold the Juzdan is allowed [Hindiya].
• Rule: The rules are the same in this situation for touching the Holy Quran or other religious books as it is for when bathing is obligatory for someone, this has been covered in the Ghusl section.
• Rule: If the tutor has Haiz or Nifas then she should teach each verse whilst breaking it into parts (breathing in between the words), there is no problem in spelling.
• Rule: It is Makrooh to pray Dua-e-Kunoot whilst in Haiz or Nifas.
• Rule: Except for the Holy Quran all other recitations, submissions, Durood Sharif etc. is allowed without any problems,
  Smething is missing here in Wuzu and Namaz then she is not a Ma’zoor.
  

MA’ZOOR

All people who have a certain illness within a time, whereby with Wuzu they cannot pray full Namaz and the time passes but this illness does not stop, is known as a Ma’zoor. Meaning in all the time the illness did not stop so that they could perform Wuzu and pray Farz Namaz. The rule of a Ivla’zoor is that they perform Wuzu and can pray any Namaz within a Namaz time period and their Wuzu would not break due to that illness. For example, illnesses like continuous drops of urine, continuous releasing of wind from the back passage, releasing water from a hurting eye, releasing of puss from a wound or mole or water coming out of the ear or navel etc. these are all illnesses that break the Wuzu, and if a full Namaz time goes pass and after every effort the illness does not stop, therefore you cannot become clean from it and therefore cannot pray Namaz, then this has proven that you have an illness that cannot be stopped and therefore whilst this illness continues you are a Ma’zoor. For example, a time of Namaz has passed for a woman whereby Istihaza did not give her enough time that she could become clean from it and perform Wuzu and pray Farz Namaz. In the second Namaz time, she gains enough time to perform Wuzu but blood drops once or twice then she is still a Ma’zoor, because once an illness has been proven that it can’t be stopped during one Namaz period but then does not continue to be causing a problem but sometimes in a second period it returns then the person will remain a Ma’zoor as it is not necessary for the illness (once proven) to continue all the time and break Wuzu For an illness to be proven it is necessary that one whole period passed without being free from the illness that causes Wuzu to break, then in the second period all the time is not necessary but once is sufficient for them to remain a Ma’zoor.

• Rule: As soon as the time for Farz Namaz finishes the Wuzu of a Ma’zoor will also break. If Wuzu was performed for the Namaz of Asr, then it would break as soon as the sun sets. Also if Wuzu was performed after sunrise, then a Ma’zoor’s Wuzu would remain until the end of Zohr time as there are no Farz Namaz in between this time.
• Rule: A Wuzu for a Ma’zoor will not break with the illness only, this means it will still break with another fault that normally would break Wuzu. For example, if a person’s illness is that they continue dropping urine, then if they released wind then their Wuzu would break or if their illness that they cannot stop releasing wind then their Wuzu would break if they had urine drops.
• Rule: If there is any way that the illness would be reduced or would stop then this is obligatory. For example, if blood flows when standing up to pray Namaz but it stops when you sit down and pray, then it is obligatory to pray whilst seated.
• Rule: If the Ma’zoor has an illness whereby his clothing will become impure and is more than a Dirham in size and he has enough time that he can wash the impure part and then pray Namaz, then it is obligatory for him to do this, and if he knows that whilst praying Namaz it will become impure by the same amount then it is not necessary for him to wash it, continue praying with these clothes even if the place where Namaz is being prayed also gets impure. If the impurity on the clothing is the same size as a Dirham and there is enough time for him to clean this and is also aware that the clothing will not get the same amount of impurity again whilst praying Namaz, then it is necessary (Wajib) for him to clean this. If the impurity is less than a Dirham and there is time, then it is Sunnat to clean it and if there is no time left, then in any situation it is forgiven.
• Rule: If there is any discharge from a wound but does not flow then nor will it break the Wuzu, nor will you be a Ma’zoor due to it and nor is it impure.

METHOD OF CLEANING IMPURE ITEMS

There are two types of impure items. Firstly there is the item that is in itself impure which is known as impurity, such as, alcohol, faeces, urine, dung etc. these items until they keep to it’s original form, they cannot be made clean. Alcohol will remain impure as long as it stays as alcohol, and if it is made into vinegar then it becomes clean. Cow dung will remain impure until it is burnt and turned into ashes, then it is clean [Muniya, etc.].

Secondly there is the item which is itself not impure, but due to having impurity stuck on it, it becomes impure, such as, a piece of clothing has had alcohol on it, the clothing is now impure. To clean these items there are various methods. Many will become clean after washing them, some will become clean after drying, some after shaking, some after burning, some after tanning and some after cutting.

• Rule: You can clean impurity from items with clean water and any other clean liquid which would be able to clean it. Such as, vinegar, rose water, tea water, banana water etc.
• Rule: Used water from Wuzu and Ghusl (ablution and bathing) can be used to clean impurities (this water is clean for cleaning but cannot be re-used to perform ablution or bathing).

Method of cleaning solid impurities

• Rule: If impurity can be cleaned with saliva, then this method can be used. Such as, if a breast fed child vomited onto the breast, then drank milk again and the impurity was cleaned off, then the breast will be clean [Qazi Khan etc.].
• Rule: Impurity cannot be cleaned with soup, milk, oil, because these liquids will not make the impurity go away.
• Rule: If the impurity is thick, such as faeces, dung, blood etc. then there is no rule on how many times it should be washed, if it takes just once to wash it clean then this is sufficient, however, if it takes four or five times to clean then this must be done. If the impurity is cleaned off the first time it is Mustahhab to clean it three times.

The order on the colour or smell remaining after cleaning

• Rule: If the impurity is cleaned off but there is still some smell, colour or a sign left, then it is important to clean this also. However, if it is very difficult to get rid of it’s existence, then washing it three times will be sufficient, it is not necessary to wash it with soap, acid or hot water [Alamgiri, Maniya etc.]. If you put on an impure colour or impure henna on you body or clothes, then it is necessary to wash as many times as it takes for clean water to run off from it, it is not necessary for the colour to disappear [Alamgiri, Maniya etc.].

Method of cleaning liquid impurities

• Rule: If you prepared saffron or some other die to colour your clothes and a child urinated in it or some other impurity dropped in it, then if you coloured the clothing with this, then wash it three times and it will become clean.
• Rule: If impure oil got on your clothes or body, then wash it three times and it will become clean. If there is still the stickiness of the oil remaining, then it is not necessary to use soap or hot water to make it clean. However, if fat from a dead animal got on your clothes or body then until the stickiness goes, the body or clothing will not become clean [Muniya, Bahar-e-Shariat].
• Rule: If blood got on a knife or inside an animal’s head and then this knife or animal’s head was put into a fire and the blood was burnt, then both the knife and the head will become clean [Maniya, Bazazia].
  

Squeezing and it’s limit

If the impurity is a liquid, then to wash it three times and also adequately squeeze the clothing three times will clean the item. To squeeze it adequately means that every person squeezes the item to their own strength and ability, so that if the item was squeezed again more drops would not fall. If you think of the clothing and do not squeeze it adequately, then the item will not become clean [Alamgiri, Qazi khan].

• Rule: If the person who has washed the clothing squeezed it adequately, then another person came who had more strength than the first person and squeezes the clothing and more drops fall, then the item is still considered clean because the first person washed it not the second person as the second person’s strength is not taken into account, however, if the second person washed it and only squeezed it with the same strength as the first person, then the item is not clean.
• Rule: After squeezing the first two times it is better to also clean the hands and after squeezing the third time, both the clothing and hands are clean. If the clothing is still wet that even half a drop of water falls, then both the clothing and hands are unclean.
• Rule: If clothing was washed the first and second time and the hands were not washed after this and the water drops from the hands fall on a clean part of the clothing, then the clean part will become impure. If after this, the clothing is wet after washing it the first time, then it must be washed twice, and if it gets wet after washing it twice with drops of water from the hand, then it must be washed once more and squeezed and if a clean part of clothing gets wet after the first wash and squeeze then it must be washed and squeezed twice more and if it gets wet after squeezing it twice then washing it once more and squeezing it will get the clothing clean.
• Rule: Clothing is washed three times and is squeezed adequately three times and now it does not have any drops of water falling from it, then it is hung and some more water drops, this water is clean. If the clothing was not squeezed adequately and water dropped, then the water is not clean. The order for a milk drinking boy or girl is the same and that is if their urine got on clothing or the body then to wash it three times is necessary and only then will the clothing or body become clean [Alamgiri etc.].

Method of cleaning items that cannot be squeezed

• Rule: The items that cannot be squeezed such as a leather table cloth, shoes, pans etc. should be washed and left to drip, and after all the water has dripped repeat the process again and then repeat it again for the third time and it will become clean. The same rule applies to clothing which is very fragile and would tear if squeezed.

Method of cleaning steel, copper and glassware products

• Rule: If there are items where impurities do not dissolve in them, such as, glassware, dishes made from clay or pans or steel or copper etc. or items of metal etc. can be washed three times and they will become clean, it is not necessary to leave them between washes to drip dry.
• Rule: It is better to scour impure dishes with soil.
• Rule: If there is cooked leather and it gets an impurity on it, then if you can squeeze it, do so and if this is not possible then washing and leaving to drip dry between washes for three washes will get it clean [Alamgiri, Qazi khan].
• Rule: Items of metal such as a knife, dagger, sword etc. which do not have a colour on them nor any design on the metal can be wiped clean if an impurity gets on them, and in this’ situation if there is no difference to the impurity meaning either solid or liquid, such as silver, gold, or a small pot or false or proper metal, then all these items can be wiped clean, if however, there is a design on them or has rust on them then they must be washed, they will not become clean by wiping them.

Method of cleaning a mirror etc.

• Rule: Items’ such as a mirror, all items of glass, pots of glass, glazed pots, polished wood so as long as they are not porous can be cleaned by wiping them down properly so that no remains of impurities exist on them.
• Rule: If the ground becomes dry and there was impurity and that has now disappeared then it is clean but you cannot perform Tayammum with it, however, you can pray Namaz on it [Alamgiri etc.].
• Rule: If an items has been cleaned by drying or shaking and then gets wet again (with water) it will not become unclean again [Bazaziya}.

Method of cleaning hide

• Rule: Except for pigskin all other types of hide become clean by making them up, whether it is cleaned with salty water or some other medicine or is just dried in the sun or wing or dust and all it’s dripping and smell has gone, then in both situations the skin will become clean. You can pray Namaz on this [Hidaya, Shareh Waqaya, Alamgiri etc].
• Rule: Except for the pig if any other animal whether Haram or Halal is slaughtered by saying ‘Bismilla..’ then it’s meat and skin is clean. You can pray Namaz while having the meat on your possession and you can pray Namaz on the skin. However, a Haram animal after being slaughtered will not become Halal but will stay Haram, there is a difference between the meat being clean and the meat being Halal. Look, soil is clean and can be used to clean something, but unless it is vital to save your life it is Haram to eat [Maniya, Hadiya etc.].
• Rule: Lead and tin become clean when melted [Alamgiri].

Method of cleaning honey

• Rule: If honey becomes impure then the method of cleaning it is to add the same amount of water as honey and then to heat it until all the water burns out, perform this method three times and the honey will become clean.

Method of cleaning oil and butler

The method of cleaning oil if it becomes impure is to perform the same process as for the honey. There is also another method and that is to add the same amount of water as the oil and stir it well, then take out the oil and throw away the water, repeat this three times and the oil will become clean [Muniya, Alamgiri]. If butter or lard become impure then use one of the methods as above and the butter or lard will become clean.

• Rule: If a piece of cloth is made up of two ply and if one ply gets an impurity on it, then if they are sown together, Namaz is not allowed on the other ply and if they are not sown together, then Namaz is allowed.
• Rule: If a plank of wood gets an impurity on one side of it and is so large that it can be joined in size, then you can turn it over and pray on the other side of it [Muniya]. The ground that has been plastered with dung, whether the dung has dried Namaz cannot be prayed on it, however, if it has dried and a large cloth is put on it then you can pray Namaz on the cloth.

How are trees or walls. Herb roots, bricks cleaned ?

• Rule: All trees, grass and bricks made from ground roots are clean when they dry up. If the bricks are not made from ground roots then it is necessary to wash it otherwise it will not be clean. Also if a tree or grass is cut before it becomes dry then it is also necessary to wash it for cleanliness [Alamgiri].

ISTINJA – WASHING OR CLEANING THE PRIVATE PARTS

Respects of Istinja

• Rule:When performing excretion or urination or when washing, do not face towards Qibla nor have the Qibla behind you. Whether you are in the home or in a field, and if you do have your face or rear pointing towards the Qibla then change direction as soon as you remember as this may then be forgiven [Fatahul Qadir].
• Rule: To have a child facing Qibla is Makrooh and the person making the child urinate is responsible for this and he will be given the sins [Alamgiri]. When performing excretion or urination do not have your face or rear pointing towards the sun or moon. In the same text it is not allowed to urinate against the wind or in any place where drops of urine would spray on you.
• Rule: To go for urination or excretion without covering your head is not allowed and also to take with you anything that has ‘Allah’ or his beloved ‘Prophet’s name’ on it or any Wall’s name on it, is also not allowed [Alamgiri etc.].

The method of istinja and the prayer before it

When you go to perform urination or excretion then it is Mustahhab (desirable) to pray this Dua outside the toilet “Bismillahi Allahumma inni A’oozoobika Minal Khuboothi Wal ‘Khabaa’iss”

Then first put your left foot inside the toilet room and when you get near the toilet then remove the clothing from the body but do not remove more than necessary. Then separate the feet and sit down and give weight to your left foot and sit quietly with your head lowered and relieve yourself. When you have relieved yourself, then men should shake their penis slowly from left to right, back and fourth so that all the drops of urine come out. Then you should clean it with a dhela (handful of soil or sand etc.) and then before standing fully upright pull up your clothing. Then step out of the toilet first with your right foot and when you have come outside the toilet, pray this Dua;

“Ghufranakal Hamdo Lillahil Lazi Ath’haba Anni Mayoo Thi’nee Wa Amsaka Alla Ma Yan’fa’ni”

Dua for entering the washroom

Then go into the washroom after praying this Dua;

“Bismilla’hil Azueem Wa Bihamdihi Wah Hamdo Lillahi Alaa Deenil Islami Allahumaj AIni Minatawwa Beena Wajaini Minal Mutat’tah’hireenalazina La Khawfun Alaihim Walahum Yahzanoon”

Firstly wash your hands three times, then pour the water with your right hand and wash with your left hand, and keep the can of water upright so that the water does not splash. Then first of all wash the front parts and then wash the rear part (anus). When washing the rear put pressure on with your breath and put a Dhela and wash the part thoroughly so that after washing there is no smell remaining on your hand. Then with a clean cloth dry the area and if you do not have a cloth then continue wiping the are until no water is left dripping, and if you are doubtful then shake the water off with a hand towel. Then after leaving the washroom pray this Dua;

” Alhamdolilla Hillazee Ja’alaI’Ma’a Tahooraw Wal Islama Nooraw WaQa’idaw Wadaleelan ilallahi Ta’ala Wa’ilaa Jannaatin Na’eem Allahumma Hassin Farji Wa Tahhir Qalbi Wa Mahiss Junubi”

• Rule: When impurity comes out of the front or the rear, it is Sunnat to clean with a Dhela. If it is washed only with water it is still allowed, but it is Mustahhab to first clean it with a Dhela then wash it with water. Cleaning with a Dhela is allowed when the impurity is not spread more than a Dirham in size, and if it is spread more than a Dirham then it is compulsory to wash it with water, however, it is still Sunnat to use a Dhela first.

Difference in winter and Summer for using a Dhela

After excretion, for a male, the Mustahhab method of using a Dhela in Summer is to use the first Dhela starting from the front and then taking it to the rear. The second one starting at the rear then taking it to the front and finally the third Dhela from the front taking it to the rear. In the winter start the first Dhela from the rear and then take it to the front, second vice-versa and third the same as the first.

• Rule: Women in every season, should use the first Dhela from front to rear, second from rear to front and the third from front to rear again [Qazi Khan, Alarngiri].
• Rule: If you cannot gain complete cleanliness by using three Dhelas then use five, seven , nine, meaning in odd numbers.
• Rule: After performing urination, if you feel that another drop of urine will come, then it is Wajib for you to perform ‘Istibrao’ meaning after urination to perform some act that would force the urine left inside, to come out. Istibrao is done by swaying, or to hit your feet hard on the floor, or to come down from a high place to a low place or climb up from a low to a high place, or it can be done by crossing your legs over and putting on pressure, or it can be done by clearing your throat or lying on your left side. Istibrao should be performed until you are confident that no more drops will come out. The order of Istibrao is really for males, women should wait a little while after urination then perform cleanliness.
• Rule: Stones, rocks, torn piece of cloth are the items that should be used for a Dhela, you can use these without any problem to clean.
• Rule: It is not allowed to use (writing) paper to perform Istinja whether it has something written on it or not.
• Rule: If a man’s hand is disabled then his wife should perform Istinja for him, and if a woman’s hand is disabled then her husband should perform Istinja for her. If you are not married and your hand is disabled then you should not use another relation such as son, daughter, brother, sister, in fact in this situation Istinja can be missed.

Leftover water from wuzu

• Rule: You should not use the leftover water from Wuzu for the purpose of washing.

Leftover water from washing

• Rule: The leftover water from washing should not be thrown away, but should be used for something else as it is clean and also can be used to perform Wuzu.

Beliefs Relating To Allah’s Self And His Characteristics (Allah Ta’ala’s Monotheism [Oneness] And His Qualities)
Allah is one. He is Pure, He is Unique, he is free from faults. He is the total of all qualities and excellence. No one in any thing is equal to him or is level with him or higher than him. In his qualities of characteristics he has always existed and will always remain. Eternity is only for his self and his characteristics. Except Him, whatever exists hasn’t been there always, but in fact has been created by Him. He is from Himself meaning no-one has created Him. He is not a father of anyone, nor a son, nor does he have a wife nor any relations. He is self sufficient from all this. He is not dependant of anyone on any matter and all are dependant of Him. To give wealth, to kill, to give life are all in his control. He is the master of all, He does whatever He wishes. Nobody can challenge His order. Without His will a grain does not move. He is aware of all things hidden, shown, what has happened and what is going to happen, there is not the slightest thing that is outside His knowledge. The world, the universe, every single creation in existence has been created by Him. Everyone is His servant. He is more beneficent towards His servants than a person’s parents. He is the one who forgives sins and accepts one’s repentance. His hold is so strong that no one can escape without His willingness. To give one respect or disrespect is in His control. Whoever He wishes He will give them respect, whoever He wishes he will give them disrespect. Possession and fortune are in His control, whoever He wishes He will make rich, whoever He wishes He will make them poor.

Guidance and Mis-guidance is from Allah

Guidance or to go astray is given by Him. Whoever He wishes will have faith, whoever He wishes will gain infidelity. There is always a reason in His actions. There is always Justice in His actions. He will award Paradise to Muslims and give punishment in Hell to Infidels. Whether a servant understands or does not understand there is always a reason behind His actions. His gifts are a favour upon everyone and are countless. He is the only one who deserves worshipping, except Him no-one is worthy of worship.

Allah’s existence

Allah Ta’ala is Pure from body and parts. Meaning he is not a body nor are any things connected to Him that you would find in a body, in fact this is impossible to Him. He is pure from place or boundary, direction, face, weight, breadth, gain, loss, joint with something, to mix in something, to be born to give birth, to move from one place to another place, to change in shape or size, or any other thing which may relate to a body. In the Holy Quran and the Hadith Sharif where many words that have been used to explain Allah, for example ‘Yadd meaning hand’,’Wajh meaning face’, ‘Rijl meaning leg’,’Dihac meaning to smile’ etc. which according to the dictionary relates to the body, to take this type of meanings is to go astray or one who has bad beliefs (because Allah does not have a body). These types of words are interpreted according to the dignity of Allah, because to take these word literally is impossible for Allah. For example Yadd’s interpretation is Power and Wajh is interpreted as self and ‘Istiw’a’ is interpreted as to power over someone. However, it is better that one should not even consider interpretation without cause. In fact one should believe it as correct and leave the meaning to Allah, i.e. He knows better. Our faith is on the quote of Allah and is beloved Prophet. ‘Istiw’a is correct, Yadd is correct but this Istiw’a is not like the Istiw’a of a creation. His Yadd is not like the Yadd of a creation. His speech, His sight, His hearing is not like the speech, sight, hearing of a creation.

Allah’s Self and His characteristics are not from creation or from power.

• Belief: Except for Allah’s Self and His characteristics every thing is created meaning it did not exist but was created after.
• Belief: To call the characteristics of Allah a creation is to go astray and a bad belief.
• Belief: Whoever has the belief that except for Allah’s self or characteristics something else is ‘Kadeem’ (meaning always been in existence) or believes that the world is not a creation but has always been in existence then they are a Kafir (Infidel).
• Belief: Just in the same way that Allah Ta’ala is the creator of the universe and all it’s belongings, He is also the creator of our actions and doings.

Allah Ta’ala’s presence

• Allah is WajibulWajood meaning that his presence is necessary and disappearance impossible.
• Belief: There is nothing that is outside the knowledge of Allah. Whether it is present or not. Whether it is possible or impossible. Whether it is specific or global. He has been aware of everything, is aware of everything, and will always be aware of everything for infinity. Things change but his knowledge does not change. He is fully aware of our intention and what is in our heart. His knowledge has no end.
• Belief: Without Allah’s intention nothing can happen, however, he is happy when something good occurs and upset when something bad occurs.
• Belief: Allah has the power of all possible things. No possible thing is out of his power. Things which are impossible for Allah are not under his power. To believe power over the impossible for Allah is to reject Allah.
• Belief: Good and bad, Infidelity and faith, to obey and defy is all created by Allah.
• Belief: In real terms Allah is the deliverer of wealth. Angels are servants and interceders.
• Belief: There is nothing necessary for Allah, not to give reward or to pass on punishment or to favour upon, because he is the master without any restriction whatsoever. Whatever He wishes he can do, whatever He wishes he can order. If He rewards then it is his virtue, if He punishes then it is his fair judgment. Yes it is His graciousness that He will only order what a servant can do. He will of course give with His virtue paradise for Muslims and He will give from His judgement Hell to non-Muslims, because He has promised that except for Infidelity whatever Sin He wishes He will forgive and His promises or threats do not change. This is why punishment and reward will definitely occur.
• Belief: Allah is care free from the world. He does not gain any benefit or loss from it. Nor can it give Him benefit or loss. Whatever He does, there is no personal benefit or gain to Him. From creating the world there is no personal benefit to Him and if He had not created it there would have been no personal loss to Him. To show His virtue, judgement and qualities He created the creatures.
• Belief: In everything that Allah does there are a lot of reasons behind it whether we understand them or not. It is his reasoning that He has made one thing to be a cause for another thing. He made Fire to be the cause of heat. He made water to be the cause to cool something. He made the eye so that one could see, He made the ear so that one could hear. If he wished He could have made fire to cool, water to heat, eye to hear, ear to see.
• Belief: For Allah all faults and mistakes are impossible. Like to lie, illiteracy. mistake, cruelty, to be shameless, all sorts of faults are impossible for Allah. If someone believes that Allah can lie but does not lie, they are therefore believing that Allah has the power to make a mistake or fault but does not do so. Then it does not stop there one would have to believe that Allah can perform any sort of fault but does not do so, like to steal, perform adultery, be cruel, to give birth etc. etc. “Ta’ala Allaho An Zaalika Ulwan Kabeera” Allah is pure from all them sort of things. To believe Allah can perform faults but does not do so is to believe faults in Allah and therefore rejecting Allah as a Lord. May Allah protect us against having these sorts of belief.

DESTINY

Within the knowledge of Allah there is, what was going to happen in the world and whatever servants were going to do, Allah found this out from the beginning and wrote it down. He wrote goodness in some people’s fate and wrote badness in another person’s fate. He did not make the person helpless by writing this down, but wrote down what the servant was going to do. If he wrote badness in a person’s fate then this is because the person was going to perform badness and if he wrote goodness in a person’s fate then this is because the person was going to perform goodness. Allah’s knowledge or due to Allah writing this down did not make a person helpless.
Rule: It is forbidden to discuss or debate the subject of destiny, a person should only think that they are not helpless like stones and therefore cannot do anything according to their will, but actually Allah has given humans the power to do as they please and the reward and sin is based upon this power of will. To believe yourself as totally without will or totally helpless is a misguided belief. After performing bad deeds you should not say that this happened because it was Allah’s will and therefore it was in my destiny, but all good things are done with the pleasure of Allah and all bad deeds are done with the pleasure of one’s desires.

PROPHETS AND MESSENGERS

Just as it is necessary to know Allah’s self. characteristics, and attributes, it is also as important to know what aspects should be present in a Prophet and what should not be, so that a person can be protected from infidelity.

Meaning of a Messenger (Rasool)

Messenger means He who brings the message from the Lord to the servants.

Who is a Prophet

A Prophet is the person who received the ‘Wahi’ (revelation) meaning a message from Allah for the guidance of mankind to show people the path to the lord. Whether this message came via angels to the Prophet or whether the knowledge was given direct to the Prophet from the lord. Many Prophets and many angels are Messengers (Rasools). All Prophets were male, nor has a Jinn ever been a Prophet nor has there been a female Prophet. One cannot be a Prophet due to worship or perseverance, but become a Prophet due to Allah’s will, and therefore a person’s effort does not make them favourable. Hence, Allah makes only them a Prophet who he deems fit and are born like so, and always stay away from sin even before becoming a Prophet and also are always attracted to good. There is never an aspect in a Prophet that people would hate.

Prophet’s walking, conduct, looks, features, nobility and family.

A Prophet’s walk, conduct, looks, features, nobility, family, ways, manner, talk and conversation are all good and free from faults. A prophet’s intelligence is complete. A Prophet is the most clever out of all people. The highest qualified doctor or philosopher’s intelligence does not reach even a millionth part of the Prophet’s intelligence. Those who believe that they can become Prophet due to their effort are infidels (Kafir) and those who believe that a Prophet’s prophecy can be taken away from them are also infidels.

Who is Ma’soom (immune from Sin)

A Prophet or an Angel are Ma’soom,meaning they are completely immune from sin and therefore cannot commit a sin. Except for Prophets or Angels if one believes that an Imam or a Wali are also Ma’soom then they are misguided and have deviated from the right sect. Although there are Imams and great Walis who also do not commit sin. however, if sometimes they do commit a sin then according to Shariat this is not impossible. To pass the message of Allah, a Prophet can never make a mistake as this is impossible.

Associating a Prophet with fear: Those who say that the message of Allah is sometimes not passed on by a Prophet due to the fear of people or some other reason, is an infidel. Prophets are better than all creations. In fact they are better than those Angels who are Rasools.

To believe a Wali to be better than a Prophet

Regardless of how high a rank of a Wali is, they can never be equal to a Prophet. Those who show a non-Prophet better than a Prophet are Infidels.

Belief. From Hazrat Adam Alaihi Salaam to our beloved Prophet Hazrat Muhammad Sallallaho Alaihi Wasallam there has come many Prophets, Hazrat Nooh (Noah), Hazrat Ibrahim (Abraham), Hazrat Moosa (Moses), Hazrat Eisa (Jesus) and also thousands of others. The above four were Messengers and also Prophets. The last of all Prophets and Messengers and the most virtuous of all creations, is Allah’s most beloved our Master Hazrat Ahmad Mujtaba Muhammad Mustapha Salallaho Alaihi Wa Aalihi Wasaliam. After the beloved Prophet there has never been another Prophet nor will there be another Prophet. Whoever believes that there will be a Prophet or has been a Prophet during our Prophet’s era or after or actually believes it as a possibility of someone obtaining Prophecy is a Kafir/Infidel.

Our Prophet’s unique virtues and excellence

Allah Ta’ala created from his light our beloved Prophet, before any other thing. Prophets, Angels, Earth, Skies, Heavens etc. have all been created from the ray of the Holy Prophet’s light (Noor). Except for Allah or being equal to Allah, our beloved Prophet has been given whatever qualities there are, and whatever excellence exists, by Allah Ta’ala. In the whole universe there cannot be anything or anyone with the same or greater quality than our beloved Prophet. Huzoor is the most virtuous creation and a delegate of Allah Ta’ala. Huzoor is the Prophet of all the other Prophets and it is a necessity for everyone to follow the Prophet. Allah Ta’ala has gifted Huzoor with the keys of all Allah’s treasures, All the world and religious gifts are provided and created by Allah and shared and given out by our beloved Prophet. Allah Ta’ala gave our Prophet the unique gift of Me’raj, meaning called him above the skies (Ursh) and showed him his vision with the Prophet’s own eyes. The Prophet listened to Allah’s voice and was given a tour of Jannat (paradise), Dozakh (hell), Ursh (above the skies) and Kursi (throne). All this happened in a short period at night. On the day of judgement our Prophet will be the first to perform intercession, meaning he will intercede for people in the court of Allah. He will raise the grades. There are many other qualities, to much to mention in this short section.

Belief. To treat something relating to the Prophet as low

If someone treated any of the Holy Prophet’s quotations or actions or deeds or situations as not worthy or looked upon them with degrading value then they are a Kafir. [QaziKhan, Shifa Kaazi Ayaaz etc]

Maujiza – miracles performed by Prophets

Difference between Maujizaa and Karamat

The untoward action which is impossible to perform, and a Prophet performs it to prove their prophecy and astonishes Infidels is known as a ‘Maujizaa’. For example to bring back to life the dead, with the movement of the finger to split the moon into two. If these types of actions are performed by a Wali (friend of Allah) then it is known as a Karaamat. If they are performed by an ordinary person or wrongdoer or a Kafir then it is known as ‘Istidraj’.

When seeing a Maujizaa the truth of a Prophet is accepted, because if this sort of power has been given to them to which they .can perform miracles, astonish people and make them helpless then they are truly a Messenger and a Prophet of Allah, as false liars who claim to be a Prophet cannot perform these types of miracles. Allah Ta’ala never gives the false claimants of Prophet-hood the power to perform Maujizaas, otherwise one would not be able to distinguish the difference between the true Prophets and false claimants.

Important Rule: The Prophet’s mistakes

The mistakes that have been committed by the Prophets, to talk about them except for when praying about them in the Holy Quran and Hadith is Haram, meaning forbidden and strictly forbidden. How can others actually use their tongues against these kings, for Allah is the Ruler of alt. However he wishes to build a palace He can do so, meaning the Prophets are the Lord’s beloved creations whatever way they want to present themselves to Allah, others cannot use them as their certificates to call them by. Meaning when a Prophet made a mistake the words used by Allah to call them Prophets or whatever the Prophets named themselves in the state of servant-hood, no follower has the right to use them phrases in relation to the Prophets, as this is completely not allowed and strictly forbidden.

BOOKS OF ALLAH TA’ALA

Allah Ta’ala revealed to his Messengers his statement and message. Tauret was revealed to Hazrat Moosa, Zuboor was revealed to Hazrat Da’ood, Injeel was revealed to Hazrat Eisa and many other books were revealed to many other Prophets. The followers of these Prophets altered these books, added or extracted statements and therefore changed the orders of Allah. Then Allah Ta’ala revealed to our Master, Muhammad Salallaho Alaihi Wasallam the Holy Quran. The Quran is such a unique book that no one can make another like it, whether the whole world tried together to make one, they couldn’t. The Quran is complete with all the knowledge and every aspect is enlightened. It is the same now, fourteen hundred years later as it was when it was revealed, and will always remain the same. If the whole world wished, even then there would not a be a slightest letter difference to it. Those who say that someone has altered or increased or decreased it or the true Quran is kept by the Imam of the unseen, then they are a Kafir. This is the true Quran. It is necessary for all to bring faith on this Quran. There will now, not come a new Prophet nor a new book, those who believe against this are not Muslims.

MALAIK – ANGELS

Angels are creations of light. They have been given the strength by Allah Ta’ala to turn into whatever shape or form they wish, whether it be of a Human or another creation. Angels never do anything against the order of Allah, nor purposely or by mistake, because they are Ma’soom. They are pure from all types of sins small or large. Allah Ta’ala has given many types of duties, some angels have a fixed duty of taking out the soul, some to give rain, some have been given the task to create the face of a child in the mother’s womb, some to write the deeds of an individual, some to do a particular type of duty, others to do another type of duty etc. Angels are not male or female. To believe them as ‘Kadeem’ (always have been in existence or always will be in existence) or to believe them as the creators is Kufr/infidelity. The slightest form of insult for an Angel is also infidelity [Aiamgiri etc]. Some people call their enemies or oppressors as ‘the angel of death’, to say such things is not allowed and close to infidelity. To reject the existence of Angels or to say that the strength of all good is known as Angels and there are no such things are both acts of Kufr.

THE JINN

Jinn are created from fire. Out of these many have been given the strength to change in whatever form they wish. Wicked, evil Jinn are known as Shaitaan. They are like humans, .they are intelligent, have a soul and a body. They eat, drink, live, die and have children. Within them there are infidels, Muslims, Sunni, bad-sects and every type. There are more of bad Jinn in quantity as per humans. To say that there is no such thing as Jinn or the Jinn is the bad in you are acts of Kufr/infidelity.

DEATH AND THE GRAVE

Every single person’s age is fixed. It cannot increase from it’s fixed time nor can it decrease. When the time of life is finishing, Hazrat Izraeel Alaihi Salaam comes to extract the dying person’s soul, and the person dying looks to his left and right and sees Angels everywhere. The angels of mercy come to a Muslim and for the infidels the angels of punishment appear. At this time even the infidels believe the truth about Islam, but their faith is at this time is not counted. This is because faith is the name of believing the message of Allah and his beloved Messenger without seeing proof, and at this time one sees the angels and then believes and this is therefore not accepted as a Muslim. A Muslim’s soul is taken out with ease and is then taken with respect by the angels of mercy. An infidel’s soul is taken out with great pain and the angels of punishment take it with disgrace. After death the soul does not go into another body and is then reborn, but upto the day of judgement stays in the world of ‘barzakh’ meaning the interval between death and resurrection. To believe that the soul goes into another human body or an animal’s body or into trees or plants etc. and is known as reincarnation is wrong and is Kufr.

What is death ?

When the soul comes out of the body, this is known as death. However, the soul does not disintegrate but remains in the world of ‘barzakh’.

Where does the soul remain after death ?
According to faith and deeds performed, a different place is fixed for the soul to remain. Until the day of resurrection it stays in that place. Some stay underneath the ‘Ursh’ (above the skies), some remain at ‘Aala eliyyeen’ (the highest point), some remain at the well of Zam Zam, some remain in their grave. The souls of infidels are imprisoned. Some are imprisoned in the well of ‘Barhoot’, some in ‘Sajeen’ (the lowest point in Earth), some at their place of cremation or burial.

Does the soul die ?
In any situation the soul does not die or disintegrate but remains unchanged. Whatever it’s position and whatever it’s state is, it always remains connected to the body. If the body has pain it also feels the pain. If the body is relaxed, the soul is also relaxed. When someone visits the grave, it sees the person and recognises them and listens to what they are saying. In relation to the Muslim’s soul it is stated in the Hadith Sharif that when a Muslim dies, it’s path is opened and it can go wherever it pleases. Hazrat Shah Abdul Aziz writes that there is no such thing as near and far for a soul, but all places are equal.

The death of a soul and it’s condition
Those who believe that the soul can die and disintegrate is a ‘bud mazhab’ meaning from a deviated sect. The dead also speaks. It’s voice is heard by animals etc. except for normal humans and Jinn.

The tightening of the grave
After burial, the grave tightens up and presses the dead. It presses the Muslim like a mother holds a child. It presses the infidel to the extent of crushing them, like the left side bones end up on the right side. When the people leave after burial, the dead hears the footsteps.

What are Munkar Nakkeer like and what do they ask?

At that time two angels called ‘Munkar and Nakeer’ come ripping through the earth, their faces look very fearful and scary. Their body is black, eyes green and black and very large in size popping out like the Jinn’s eyes and made of fire. Their hair is very scary and long from head to toe, their teeth are very long with which they rip through the earth. They wake up the dead shaking and rattling them. They ask with great strength with a deep voice these three questions;

“MAN RABBUKA” meaning ‘Who is your lord’?
“MAA DEENUKA” meaning ‘what is your religion’ ?
“MAA KUNTA TAQUL FEE HAZAR RAJL” meaning ‘What did you used to say about this person’?
If the dead is a Muslim he will reply as follows;

“RABBUNALLAH” my lord is Allah,
“DEENIL ISLAM” my religion is Islam,
“HUWA RASOOLULLAHE SALLALHO ALAIHI WASSALLAM” This is Allah’s Messenger, He has been embraced with Allah’s mercy, greeting to Him.

Now a voice from the skies will be heard saying “My servant has said the truth, lay the tablecloth of paradise for him, give him clothes from paradise to wear and open the doors of paradise (Jannat) for him. The cool air and the sweet fragrance of Jannat will continue to come and wherever the eyesight can reach the grave will be made wide and large. Angels will say “sleep like a groom sleeps”. All this will be for the good pious Muslims. For the sinful, their will be punishment according to their sins. This punishment will continue for a time then from the prayers of the pious or from ‘Eesaal-e-Sawab’ (good acts performed by people for the dead’s forgiveness) or from prayers for their forgiveness or simply from the mercy of Allah this punishment will stop. Then there will be relaxation.

If the dead is an infidel/Kafir, then he will not be able to answer the questions and will say “HAA HAA LA ADRI” meaning ‘shame for I know nothing’. Now a caller will shout “He is a liar, lay the table cloth of fire for him, and give him clothes of fire to wear and open the doors of hell (Dozakh) for him, from which the heat of hell will reach him . There will be two angels allocated to him to give him punishment and will hit him with great big hammers. He will also be bitten by big scorpions and snakes. All different kinds of punishment will continue until the day of resurrection.

Notice – who will not be asked questions in the grave

The Prophets will not be asked questions in the graves nor will their graves tighten. Many followers will also not be asked the questions, like those Muslims who die on Friday or in the month of Ramadan’ The situation of relaxation and punishment in the grave is a fact. This punishment or reward is for both the body and the soul. Whether the body disintegrates or burns or mixes in the soil, it’s original parts remains until the day of resurrection. It will have reward or punishment and on the day of judgement it will be reformed back to a body. These original parts are actually situated in the spine and cannot be seen by humans nor are they eaten by the soil and nor can they be burned. These are the seeds of the body and from theseAllah joins the rest of the parts of the body, which have been spread by either being turned into ashes or soil and are reformed into the original body. The soul then comes back into that body and is presented in the field of resurrection. This day is known as ‘Hashr’. This also re-iterates the point that the souls go back to the same body that they belong to and by burning the body or by the body disintegrating it does not disappear but is recreated from it’s original seeds, and therefore a whole new replacement body is not created but the original is recreated, and all the changes does not affect it. For example, when a child is born and then a person grows up becomes a teenager and then becomes a man, but after all these changes the person is the same, a new person does not appear. The person knows that ten years ago it was me and it is still me, all these changes haven’t made a new person and every person understands this about themselves and about others.

Where a person has buried or has been left to rot, the questions will be asked there and the punishment will occur there. Like, if a tiger has eaten a person, the questions will be asked inside the tiger’s stomach, and the punishment and reward will also happen there. A person who rejects the fact of the punishment and reward of the grave is a misguided person.

Who’s body cannot be eaten by the soil
Rule: Prophets, Walis (friends of Allah), Martyrs, A Hafiz of the Quran who also acts upon the instructions of the Holy Quran, a person who has never committed a sin and those who pray the Durood Sharif at all times, their bodies are not eaten by the soill. Those who say that the Prophet’s bodies “have died and eaten by the soil” is a misguided, from the wrong sect, evil and an insulting person.

THE COMING OF QAYAMAT (DESTRUCTION DAY) AND SOME SIGNS

One day all teh world, humans, animals, jinn, angels, earth, skies and whatever that is in them will be finished. Except for Allah there will be nothing left. This is known as the coming of ‘Qayamat’. Before the coming of Qayamat. there will be some signs that will appear Out of which, we write some of them here.

Khasf meaning that there will be three places where the earth will open up and men will be buried alive. One in the west, one in the east and one in Arabia.

The knowledge of religion will go, meaning the Ulema (scholars of religion)will be taken away.

There will be a large exploitation of illiteracy.

There will be great use of alcohol and adultery. In such a shameful extent that it will be as common as donkeys eating grass.

There will be less male and more females. The ratio will be fifty women compared to one man.

There will be a lot of goods.

In Arabia there will be green scenery such as green crops parks and streams. The streams will open it’s treasures and there will be mountains of gold.

Men will listen to their women and not their parents They will stay in close contact with their friends and stay away fromtheir parents

There will be great use of music.

People will curse their ancestors and speak ill of them.

The wrongdoers and non-capable will be made leaders.

Degraded people who could not find cheap clothing, will own large mansions.

People will scream and shout in mosques.

To stay in Islam will be so difficult as it is difficult to hold hot ash in the hand. Upto the extent that a person will go the cemetery and wish that they were in that grave.

There will be no quality in time. A year will be like a month. A month will be like a week. A week will be like a day A day will be like as if an item has caught fire and quickly turns into ash, meaning time will go very fast.

Savaqe animals will speak to humans. The point of a whip, the heel of a shoe will speak dialogue and will tell you what has happened in the home. In fact a person’s thigh will inform him.

The sun will rise from the west. At this point, the doors of repentance will close. One can no longer bring faith into Islam.
Except for the big ‘Dajjal’ (impostor), there will be thirty other impostors who will all claim to be Prophets. Where in fact Prophecy has finished. There will be no other Prophet after our Prophet Hazrat Muhammad Mustapha Sallallaho Alaihi Sallam. Out of these impostors there have already been some, for example, Musslimiyya Kizzab, Taleeha Bin Khuwild, Asood Ansi,
Mirza Ali Muhammad Baab, Mirza Ali Hussain Baha’ullah, Mirza Gulam Ahmed Qadyani etc and those that are left will certainly come.

EXPOSING OF THE DAJJAL

The characteristics of Dajjal and his actions

Dajjal will have only one eye. He will claim to be the lord. On his head the letters K, F, R, (Kaaf, Feh, Reh) will be written, meaning Kafir (infidel), and this will be read by all Muslims, but it will not be seen by the infidels. He will travel very fast. In forty days he will travel all the world except ‘Harmain Sharifain’ (the two holy mosques in Makkah and Madinah). Within these forty days the first day will be the length of one year, the second day will be the length of one month, the third will be the length of one week and the rest will each be twenty four hours long. His mischief will be very demanding. He will have with him, one garden and one place of fire. He will call these Jannat and Dozakh and wherever he goes he will take them with him. His Jannat will really be fire and his Dozakh will really be a place for rest. He will order people to believe him as the lord. Whoever believes him as the lord he will put them into his Jannat. and whoever rejects him, he will throw them into his Dozakh. He will bring back to life the dead. He will make rainfall. He will order the earth and it will grow crops. He will go into areas of desolation. The treasures of these areas will be with him like bees are with flowers. He will show all kinds of miracles like these, which really will be nothing but magic and illusions. Really there will be nothing with him and that is why when he disappears everything will disappear with him and people with have nothing. When he will want to go to ‘Harmain Sharifain’ the angels will force his face to another direction. He will have a whole army of Jews with him.

DESCENDING FROM THE SKY OF HAZRAT EISA/JESUS

When Dajjal completes travelling the whole world and goes to Syria, Hazrat Eisa (Jesus) will descend from the sky and arrive in the Jamia Mosque in Damascus on the east minaret. The time will be morning. The Iqamat of Fajr Namaz will have been called. Hazrat Eisa Alaihis Salaam will order Hazrat Imam Mehdi (may Allah be pleased with him) to lead the congregation of Namaz i.e. be the Imam. Hazrat Imam Mehdi will perform the Namaz. The cursed Dajjal will start melting from the beautiful fragrance given from Hazrat Eisa’s breath, just like salt starts melting with water. The fragrant smell of Hazrat Eisa’s breath will reach as far as one’s sight can see. Dajjal will run away. Hazrat Eisa will follow him and will stab him in the back with a spear. With this he will join hell. Then Hazrat Eisa Alaihi Salaam will break the cross. He will also slaughter the pig. All the Jewish and Christian children will bring faith upon him. At this time there will only be one religion and that will be Islam, and there will be only one sect and that will be Ahl-e-Sunnat. The children will play with snakes, both tigers and goats will eat on the same patch. Hazrat Eisa will marry and will have children. He will stay in this world for forty years and then pass away, He will be buried in the Holy Prophet’s shrine next to the beloved Prophet.

HAZRAT IMAM MEHDI BECOMING APPARENT

Hazrat Imam Mehdi will be from the descendant of the Holy Prophet and a ‘Hasani’ Sayyed. He will be an Imam and a leader. Close to Qayamat when infidelity will spread to the whole world and the only place that Islam will be left will be ‘Harmain Sharifain’. All the great Aulia (friends of Allah) and pious scholars will emigrate there. It will be the month of Ramadan and the pious will be performing Tawaf of the Holy Ka’aba and Hazrat Imam Mehdi will also be present there. The Aulia will recognise him. They will request his guidance and he will refuse them. A voice will come from the unseen “Haza Khalifatullaha Mehdi Fasma’oolahoo Wa Atee’a’oo” meaning ‘This is Allah’s Caliph Mehdi, listen to him and obey his orders’. All the people will take oath from his hand and then Hazrat Imam Mehdi will take all the people and come to Syria.

YAJOOZ – MAJOOZ BECOMING APPARENT

This is actually a tribe and are from the children of Yafis Bin Nooh Alaihi Salaam and it’s quantity is large. They used to cause destruction on earth. They used to come out in spring and used to eat every green thing. They used to take away every dry thing. They used to eat humans and also wild beasts, snakes, scorpions were all eaten. Hazrat Zulkarnain made a wall of iron and enclosed them in it. When after slaughtering Dajjal, Hazrat Eisa Alaihi Salaam takes all the Muslims to the mountain of ‘KoheToor’, then these Yajooz – Majooz will break the wall and come out. They will cause great destruction on earth. They cause rampage, looting, murder etc. Then with the prayer of Hazrat Eisa, Allah Ta’ala will finish them off.

DA’BATOL ARDH BECOMING APPARENT

This is an astonishing type of animal. It will come out from the mountain of Safa and will travel the whole world in great speed. It will speak clear, fluent Arabic. In it’s hands, it will have the stick of Hazrat Moosa and the ring of Hazrat Suleman. With the stick it will stamp the foreheads of all Muslims with a shining mark, and with the ring it will stamp the foreheads of all infidels with a dark black mark. At this point all Muslims and infidels will be clearly identified and recognised. These signs will not change, whoever is an infidel will never be able to become a Muslim and whoever is a Muslim will never lose faith.

WHO WILL QAYAMAT BE FOR ?

After the passing away of Hazrat Eisa and when there will be only forty years to go for Qayamat. A cold wind will pass underneath everybody’s armpits and it’s effect will be that all the souls of Muslims will be extracted and only infidels will remain. Qayamat will come for these infidels. With all the signs that have been mentioned, some have become apparent and others are yet to become apparent.

When And How Will Qavamat Come ?

Qayamat will come when all the signs become apparent and the cold sweet wind has gone through everybody and all the Muslims have passed away. There will be only infidels remaining, and the remaining forty years where no-one will have children, i.e. everyone will be over the age of forty. There will be no one in the world who will say the word Allah anymore. Each and individual person will be doing their day to day duties. Someone will be building a wall, someone will be eating and then with the one and only order of Allah, Hazrat Israfeel Alaihi Salaam will blow the Soor (horn). The sound of the horn will first of all be very faint, then it will start getting sharper and sharper. People will listen to the sound with great concentration and then they will become unconscious and then die. Then the skies, the ground, the sea, the mountains and even the Soor and Hazrat Israfeel together with all the angels will be finished. At this time except for Allah alone, there wilt be no one left. After this when Allah wishes, he will bring back to life Hazrat Israfeel Alaihi Salaam and re-create the Soor, and order Hazrat Israfeel to blow it again. As soon as the Soor is blown all the people from the beginning to the end, all the angels, humans, jinn, animals will become alive again. People will start coming out of their graves and their Aamal- Naama meaning ‘book of deeds’ will given to them in their hands and will all start going to the field of Hashr. They will then stand and wait for their judgement and fate. The ground will be made of copper. The sun will be glowing in full strength and will be just above people’s heads. With the extreme heat, people’s brains will start boiling and their tongues will become as dry as thorns and many will drop out of their mouths. People will sweat tremendously, some will sweat upto their ankles, some will sweat upto their knees and some will sweat upto their faces. Depending upon their deeds, they will suffer. The sweat will also be giving off a foul stench. There will be great delay just in this position. The day will be equivalent to fifty thousand years, and half of the time will go by in this situation. People will start looking for an intercessor who can relieve them of this problem and a quick decision can be made. All the people will take advice and go to Hazrat Adam Alaihi Salaam first. He will say go to Hazrat Nooh, who will say go to Hazrat Ibrahim. who will say go to Hazrat Moosa, who will send everybody to Hazrat Eisa. Hazrat Eisa will. send everybody to our Master Hazrat Muhammad Mustapha Sallallaho Alaihi Wasallam. When the people go to our Huzoor and request him to intercede, our beloved Prophet will say “I agree and am prepared to do this”. He will then perform prostration in the holy court of Allah. Allah will say :0h Muhammad Alaihi Salaam, lift your head, say and it will be listened, ask and it will be given, and perform intercession and it will be accepted. Now the judgement and accounting will begin. The deeds will be weighed in the ‘scales of deeds’ called Meezan-e-Amal. Your own hands, feet and other parts will give witness against you. The part of the ground where a particular action took place will also be prepared to give witness against you. there will be no friends or helpers. A father will not help his son. nor will a son help his father. All the deeds will be unveiled. All the deeds that have been done will be in front of you. You will not be able to deny a sin nor will you be able to find a reward. In this very difficult and appalling situation, Huzoor the light, the love of Allah, Hazrat Muhammad Mustapha Sallallaho Alaihi Wassallam will help. He will perform intercession for his believers.

Different forms of intercession

The Holy Prophet’s intercession will be in many different forms. Many people with the intercession of the Holy Prophet will go into Jannat (Paradise) without being judged. Many people who should have been in Dozakh (Hell) will be saved from going into Dozakh with the assistance of the Holy Prophet’s intercession. Those sinful Muslims who will have reached Dozakh will come back out with the assistance of the intercession of the Holy Prophet. The Holy Prophet will perform intercession for the Jannatees and raise their grades.

Who else will perform intercession

Except for the Holy Prophet, the rest of the Prophets, the Sahhabis (companions of the Holy Prophet), the Ulema (Islamic scholars), the Walis (friends of Allah), the martyrs, the Huffaz-e-Quran (One who has learnt the Quran off by heart and follows it’s orders) and the Hujjaz (those who have had their pilgrimage accepted by Allah) will all also perform intercession. People will remind their Ulema, deeds that are in connection with them, if someone gave water to an Alim to perform Wuzu (ablution) then he will remind them of it and ask for intercession in return, and they will then perform intercession for him.

This day of Qayamat which will be equivalent to fifty thousand years long and it’s difficulties will be too much to withstand, but it will be made so light for the Prophets, Aulia and the pious, as the same time it takes to pray a Farz Namaz. For some it will be even less, equivalent to a blinker of the eyelid the whole day will finish. The biggest gift that Muslims will be given that day will be seeing Allah himself. You have been presented so far in short detail the details of Hashr, after this people will go to their forever destination or home. Some will have a home of rest, where there will be no limit of pleasure and happiness, and this is known as Jannat. Some people will go to the home of torture. Where there is no limit to torture and pain, and this is known as Dozakh or Jahannam. Jannat (paradise) and Dozakh (hell) are facts and those who reject it are Kafirs. Both Jannat and Dozakh have been made and are present at the moment, it is not so that they will be created after the day of resurrection. Qayamat (the day of destruction), Hashr (the day of resurrection), Sawab (reward), Azaab (sin), Jannat (Paradise) and Dozakh (hell) are all true as they are believed by Muslims. Therefore, those who believe them as facts but have a different definition for them. for example, to say that reward means to be happy when seeing your good deeds, and sin means to be sad when seeing your bad deeds, and Hashr will be only for souls not the body etc. then this is really rejecting all the above and therefore are rejecters and those who are rejectors are Kafirs. Qayamat will definitely happen and those who reject this belief are also Kafirs. Hashr will be for both souls and bodies, those who say only the souls will wake up the body will not come back to life are also Kafirs/infidels. Whichever soul belonged to whichever body will be reconnected, it is not true that a new body will be created and the soul will be put into that. If all the parts of the body after death have

Something is missing here

MUQAM-E-MEHMOOD

Allah Ta’ala will give his beloved Prophet Muhammad Salallaho Alaihi Wasallam Muqam-e-Mehmood (Grade of praise). This is where the people from before and after him will praise him. (Will speak highly of him).

LIWA’UL HAMD

This is a flag which will be given to our master Hazrat Muhammad Salallaho Alaihi Wasallam. Under this all the Muslims from Hazrat Adam Alaihi Salaam to the day of Qayamat will gather, Prophets, Walis etc. etc.

JANNAT -PARADISE

Jannat is a very large and very beautiful place. It has been made by Allah Ta’ala for Muslims. It’s walls have been made of bricks of gold and silver and it’s cement is made of musk. The ground is made of saffron and ambergris (a wax like substance). Instead of stones there will be diamonds and pearls. To house the residents of Jannat, there are mansions and large conservatories made of pearls, diamonds and beautiful jewellery. Each level is as large in breadth as the sky to the ground. It’s doors are so wide that a fast horse would have to run seventy years to get from one side to another. There will be so many gifts in Jannat that you would not dream or think about. There will be different types of fruits, milk. honey, wine (sweet smelling non alcoholic) and other nice types of food. Jannatees will be given clothes so beautiful that no-one in this world will have ever had fate to wear. For assistance, thousands of clean, pure servants will be available and for company, beautiful “Hoorehs” (princesses) whose beauty will be so much that if one actually looked towards this world the people just by looking at her beauty and shining face would become unconscious. As for health, you will never sleep, nor will you ever become ill nor will anyone ever have a worry or nor will you ever die. There will never be any sort of difficulties, in fact there will be every type of rest and ever desire will be fulfilled. The biggest gift of all will be to see Allah Ta’ala.

DOZAKH/JAHANNAM – HELL

This is also a place where there is complete darkness and strong black fire, which has no shine to it and this place has been made for the sinners and the infidels to live. The infidels will be imprisoned here forever. It’s fire will continue to get hotter. The fire of hell is so strong that if a pinpoint of it was thrown into this world every single person would die from it’s heat. If one of the guards of hell came to this world. people would ail die just by seeing his frightening face, no one would survive. The Jahannamees will be given many different types of punishment. Big snakes and scorpions will bite. People will have their heads crushed by big hammers. People will suffer from extreme hunger and thirst. They will be given boiling hot oil type of water to drink and poisonous thorny fruits to eat. When they eat this fruit it will get stuck in the throat, and to wash it down they will ask for water and will be given the boiling hot water. When drinking this water all their insides will break and wash away. The thirst will be so extreme that when drinking this water the lips will crumble away. The infidels will become so helpless from this punishment that they will wish for death, but it will not come. They will ask for each others advice and go to the guard of hell ‘Hazrat Malik’, and ask him to tell the lord of their conclusion. Hazrat Malik will not reply to them for a thousand years. After a thousand years he will reply “what are you telling me for, tell him whom you have disobeyed”. Then for a thousand years they will call Allah by his merciful names, and for a thousand years he will not reply. After a thousand years he will reply “stay away, remain in hell, do not talk to me”. At this time the infidels will become completely hopeless of any kind of mercy and will start screaming and crying like a sound of donkeys. First they will cry with tears, then when the tears finish they will cry with tears of blood. From the effects of crying they will leave big gaping gaps in their cheeks. The amount of water and pus from crying will be so much that if boats were put into them they would start sailing. The face of Jahannamees will be so bad that if a Jahannamee was brought into this world, all the people would die by looking at his face and from the foul stench. Finally foi’ infidels the situation will be that for every infidel a coffin will be prepared for them to the length of their height, and then they will be put into this coffin. The it will be set on fire and it will be locked with a padlock of fire. It will be then be put inside a larger coffin also made of fire and the gap between will be set on fire. A padlock with chains will also be put around it made of fire. It will then be put into another coffin and the then also set on fire and again will be locked with a lock of fire. All this will be then put into a bonfire. Then all infidels will think that they will never be able to withstand any other heat and this punishment is above all punishment, and there will always be punishment for them and will never finish. When all Jannatees reach Jannat and all Jahannamees that are in Jahannam are to remain there forever, reach Jahannam, then between Jannat and Dozakh ‘death’ will be brought in the shape of a ram. Then a caller will call the people of Jannat and they will look in worry thinking that maybe we might be ordered out of here. Then the caller will call the Jahannamees and they will come happily thinking we might be ordered out of this painful place. Then the caller will ask “Do you recognise this ?” Everyone will reply “Yes, this is death”. Then the ram will be slaughtered and he will say “Oh those in Jannat, you are there forever and there will be no death, and you in Dozakh, you are there forever, there will be no death”. At this point there will be happiness on top of happiness for the Jannatees and Sadness on too of sadness for the Jahannamees.

IMAAN AND KUFR – FAITH AND INFIDELITY

What is Imaan-Faith ?

Faith/lmaan is to listen to what Allah and his Messenger has stated and to believe it true in your heart.

What is Kufr/infidelity

If you reject one aspect which you know that to believe is part of Islam then this is Kufr. Like, to reject, Qayamat, Angels, Jannat, Dozakh, Hisab, or not to believe that Namaz, Roza, Zakat, Hajj is Farz (obligatory). It is also Kufr not to believe that the Holy Quran is the words of Allah. To insult the holy Ka’aba, the holy Quran, or any of the Prophets or Angels is also Kufr. To degrade any of the Sunnats (actions of the Holy Prophet), to make jokes of the orders of Shariat (Islamic law) or to reject or suspect it untrue any known and recognised aspects of Islam is also definitely Kufr/infidelity. To be a Muslim you have to, together with faith and belief also pledge your status as a Muslim. One must pledge his faith unless there is a difficulty, for example, you cannot speak, or to speak would mean to lose your life or would lose a part of the body, then it is not necessary to pledge your faith with your tongue. In fact one can state things against Islam if their life is at risk. However, it is always best and reward not to say anything against Islam even to save your life. Except for this exception, whenever there is something that is submitted against Islam then they will be recognised as a Kafir. Whether you say that I was only saying it with my tongue but really did not believe it in my heart it will still be recognised as Kufr. Also to perform actions which are signs of Kufr then if you perform them you will be recognised as a Kafir/infidel. For example, to wear a ‘Janeo’ (a sacred thread worn by Hindus), or to have a lock of hair (plats for men) the same as Buddhists have, or to wear a cross are all actions of Kufr.

What aspects makes a person a Muslim

For a person to become a Muslim it is necessary for them to believe Islam as the true religion and does not reject any of it’s necessary aspects, and also does not have beliefs contradictory or against the religion’s necessary aspects (Zaroriyaat-e-Deen). Whether the person does not have the knowledge about all the religion’s necessary aspect, i.e. even if he is a complete and utter illiterate he must believe in Islam and in the messenger of Islam and not have any beliefs against the necessary aspects of Islam (Zarooriyat-e-Deen). Whether he cannot pray the Kalima (submission into Islam) properly he is still a Muslim and not a Kafir. Thferefore, if he misses Namaz, Roza, Hajj etc. he will be a grave sinner but will remain a Muslim. This is because deeds are not a part of faith.
Belief: Whatever is without doubt Haram (forbidden) and to believe it as Halal (allowed), and to believe something Haram which is no doubt Halal is Kufr. when there is no suspicion of a particular thing being Halal or Haram or the person knows this.

What is Shirk – Polytheism

Shirk (Polytheism) is to believe someone else as lord except Allah or to believe someone worthy of worship except Allah. This is the worst type of infidelity. Except for this, regardless of how strong the infidelity is, it is not truly shirk. There will be no forgiveness for any type of Kufr/infidelity. Except for Kufr, all other sins are at the will of Allah, whatever he wishes, he will forgive.

Belief: To perform a large sin a Muslim does not become an infidel, but remains a Muslim. If he dies without performing repentance then he will still obtain Jannat. whether it will be after fulfilling his punishment or gaining forgiveness. This forgiveness may be obtained at the mercy of Allah’s will or from the intercession of the Holy Prophet.

Rule : The order of someone asking for forgiveness for an Infidel
Whoever performs a prayer of forgiveness for a dead infidel, or calls an infidel as a forgiven or a Jannatee. or if someone calls a dead Hindu a ‘Bekanth Baashi (Jannatee)are themselves an infidel.

Belief: To believe a Muslim as a Muslim and to believe an infidel as an infidel is necessary. A particular person’s reality of being an infidel or a Muslim cannot be fully known until it is proven according to Shariat that on what state their death had come, meaning whether he has died on infidelity or died on Islam. However, this does not mean that whoever has performed definitive Kufr, then to be suspicious of his Kufr, because for someone to have suspicion of a person who has performed definitive Kufr is to become a Kafir himself. This is because the action of Shariat is done on what is seen to be the case, however, on the day of Hashr the real person’s beliefs will be known. The best way to see this is that if a infidel, Christian, Jew or Hindu dies then one cannot say with complete confidence that this person has died as a Kafir, but the order of Allah and his Messenger for us is that we believe his as a Kafir and to treat him like a Kafir. The same way is if a person is a known Muslim and he hasn’t said or performed anything against the basic necessities of Islam, then it is obligatory for us to believe him as a Muslim. Whether we are unaware of what status he died at.

Belief: There is no third grade instead of infidelity or Islam. Meaning you cannot have a person who is not an infidel nor a Muslim, he must be either a Muslim or an infidel.

Belief: A Muslim will always remain in Jannat and will not be evicted, An infidel will always remain in Dozakh and will never come out.

Belief: To perform prostration as a form of worship to anyone except Allah is Kufr, and for respect it is Haram (strictly forbidden).

What is Bi’dat ? – innovation in religion

Whatever action is not proven by the Prophet is known as Bi’dat (innovation in religion). There are two types of Bi’dat. Bi’dat-e-Hasana. and Bi’dat-e-Sayyia. Bi’dat-e-Hasana is that where it is not against or contradicts a Sunnat. Like, to build mosques from concrete or bricks, or to write the Holy Quran in golden letters, To perform intention with the tongue, to learn knowledge of Kalaam, Sarf and Nahoo (all Arabic grammar), to learn knowledge of astronomy, to learn knowledge of pure mathematics or trigonometry or to preach all this knowledge. It is also Bi’dat-e-Hasana to build education houses (Madressas) like we do today, to perform functions as we do today and to five out certificates and perform occasions like ‘Dastaar Bandi’ etc. There are thousands of things like these which were not present during the time of the Holy Prophet. They are all Bi’dat-e-Hasana and in fact some are now necessary (Wajib), like to pray Tarawih as Hazrat Farooque-e-Azam (May Allah be pleased with him) stated “Ne’matil Bidatoo Haazihee..” meaning this is a good Bi’dat. Bi’dat Siyyia Qabiha is that innovation that is against a Sunnat or contradicts a Sunnat and this is either Makrooh (disliked) or Haram (strictly forbidden).

IMAMAT AND KHILAFAT -LEADERSHIP AND CALIPH

There are two types of Imamats, Imamat Sugra and Imamat Kubra. Imamat Sugra is the Imamat that is performed in Namaz and will be explained in the Namaz section.

Qualifiers for Imamat Kubra

Imamat Kubra is in relation to representing the Messenger of Allah Sallallaho Alaihi Wasallam. Meaning with representation of the Holy Prophet Sallallaho Alaihi Wasallam, to interrogate all of the Muslim’s social or religious affairs and to have the power to do so. Also to have the power to ensure all the worlds Muslims follow him in the matter of non-disobedience. To have this Imamat it is necessary that one has the following qualifiers; He is a Muslim, is free i.e. not a slave, male, sane, adult, belonging to the tribe of Quraish, one who has power. It is not necessary for one to be from the family of the Holy Prophet i.e. Hashmi or from the family of Hazrat Ali i.e. AIwi or to be Ma’soom (immune from sin), it is also not necessary that one has to be the most virtuous from their nation.

Rule: When is it obligatory to obey the Imam
It is obligatory on all Muslims to obey the Imam when his orders are not against Shariat (Islamic Law), because, one cannot anybody’s orders if they are against Shariat. An Imam should be made only if he is courageous, politician and an Islamic scholar (Alim) or works with the help of Ulema.

Rule: A female or child’s Imamat is not allowed. An Imam is not dismissed if he involves himself with sin.

KHULAFA-E-RAASHIDEEN – PIOUS CALIPHS

After the Holy Prophet Sallallaho Alaihi Wasailam his true Caliphs and related Imam is Hazrat Abubakr.Siddique (May Allah be pleased with him). After him it is Hazrat Umar Farooque (May Allah be pleased with him). Then it is Hazrat Usman (May Allah be pleased with him). After him it is Hazrat Ali (May Allah be pleased with him) and then Hazrat Imam Hasan (May Allah be pleased with him). These leader’s Khilafat is known as Raashida (Pious) because these great Sahhabis (companions) gave true representation of the Holy Prophet.

Belief: The length of Khilafat Raashida

The true pious Khilafat as per the traditions of the Holy Prophet lasted thirty years. Meaning it finished after six months of true Khilafat performed by Hazrat Imam Hasan (May Allah be pleased with him). Then the leader of Muslims Umar Bin Abdul Aziz performed the pious Khilafat, and Hazrat Imam Mehdi (May Allah be pleased with him) will perform true Khilafat in the final era. Hazrat Amir Ma’awiya was the first king in Islam. [Takmeelul Iman, Wa Kamal Ibne Hamam]

Belief: Who is the most virtuous of Caliphs.
After the Prophets, and out of all of Allah’s creations including Jinn, Humans, Angels, the most virtuous is Hazrat Abubakr Siddique, then Hazrat Farooque Azam, then Hazrat Usman Gani, then Hazrat Maula Ali (May Allah be pleased with them). Whoever believes that Hazrat Ali is more virtuous than Hazrat Abubakr (May Allah be pleased with him) or Hazrat Farooque (May Allah be pleased with him) is a misguided person and from a bad sect.

COMPANIONS OF THE PROPHET AND HIS FAMILY

Who is a Sahhabi

Sahhabi (companion) is that Muslim who has assisted in the holy court of the Prophet (in the Holy Prophet’s presence) and has passed away from this world with faith. All Sahhabis are of praise and are pious and are also sincere in their Islamic Judgement and the same for their Islamic actions. When their is talk of a Sahhabi, it is compulsory that it be with praise.
Belief: To have bad beliefs for any of the Sahhabis is mis-guidance and belonging to the wrong sect. To speak ill of the dignity of Hazrat Amir Ma’awiya. Hazrat Amr Bin Aas. Hazrat Wahshi etc is to curse them and this is a Shi’ite belief. To insult Hazrat Shaikhain (Hazrat Abubakr and Hazrat Farooque Azam) or to reject their position as Caliphs is according to Islamic lawyers, infidelity.

Belief: Regardless of how high a rank of a Wali is, they would never reach the grade of a Sahhabi. The battle between Hazrat Ali (May Allah be pleased with him) and Hazrat Amir Ma’awiya (May Allah be pleased with him) was a mistake in the interpretation of Islamic law and therefore is not a sin. Therefore, to call Hazrat Amir Ma’awiya cruel, treacherous, etc., is all strictly forbidden and not allowed and is in fact a curse and the person is a Shi’ite.

Who is Ahl-e-Bait (the Holy Prophet’s immediate family)

Ahl-e-Bait is the Holy Prophet’s wives and children. Just like the Sahhabis, there has been a lot of virtuous verses and Hadiths for them. To love the Sahhabis and Ahl-e-Bait is to love the Holy Prophet Sallallaho Alaihi Wasallam.
Belief. To accuse the mother of all Muslims Hazrat Aisha Siddiqua (May Allah be pleased with her) with adultery is definitely Kufr and is an apostate. [Shara-e-Aquaid, Wa takmeel, Wa Hindiya etc]
Belief: Hazraat – Hasnain (Imam Hasan and Hussain) are of the highest grade of martyrs. Those who reject any of their Martyrdoms is a misguided person and from a bad sect.
Belief: Those who call Hazrat Imam Hussain (May Allah be pleased with him) a traitor or show Yazid as correct is a rejected person and a Kharji and therefore rightful of the fire of hell. There is no doubt in Yazid being wrong, however, do not call Yazid a Kafir or call him a Muslim, but remain quiet.
Belief: Those who do not love the Sahhabis or Ahl-e-Bait is a misguided person and from the wrong sect.
Rule: To get involved in the details of disagreements between the Sahhabis is forbidden and strictly forbidden. To hold them against their mistakes or because of this, blame them or show them as no longer evident on faith is not allowed and is against the order of Allah or his Messenger.

WILAAYAT – FRIENDSHIP OF ALLAH

Wali is a pious Muslim who due to his knowledge and closeness to Allah has been given a specific position. Usually this grade is given after strictly following the Shariat and also devotion and worship. It is however, given sometimes from birth and therefore without devotion and effort. Out of all the Aulia, the highest grade is held by the Calipha-e-Raashideen. There have been Aulia in every era and will always be in every era, however, their recognition is difficult. Allah have given the Aulia great strength, whoever asks for their help is given that help even though they may be a great distance away. There knowledge is extensive, upto the extent that many give information of ‘Makaana Wamaayakoon’ (what has happened and what will happen) and on ‘Lo’he Mahfooz’. After death their power and strength increases. To visit their shrines is to gain virtue, prosperity and blessing. To present them with Eesaal-e-Sawab is a very good thing and a way of gaining blessings. To perform the ‘Urs’ (death anniversary) of Aulia-e-Kiram, meaning every year to pray the Quran, perform Fatiha, speech ceremony, Eesaal-e-Sawab are all good things and are worthy of reward. However, as regard to bad acts and non allowable actions like, dance, music, group acts etc. are all sinful deeds and are even more sinful when performed near shrines.

What qualifications are necessary for a Peer

To become followers of Aulia and to become involved with them is a worthy action to gain reward in both worlds, it is therefore necessary for these four qualifying aspects to be necessary in a Peer, for one to perform Bai’at (take oath).

They must be a Sunni with the correct beliefs, otherwise you may actually lose your faith.

He must have enough knowledge so that he can complete his necessary actions by looking at books, otherwise he will no be able to differentiate between forbidden and acceptable, allowed and not allowed.

He must not be a Fasiq (wrongdoer, one who does not follow Shariat) as it is necessary to disrespect a Fasiq and it is important to respect a Peer.

His tree of virtue must be connected to the Holy Prophet otherwise he will not gain virtue from the top.

TAQLEED – THE FOLLOWING OF THE FOUR IMAMS

Taqleed, meaning to follow one of the four Imams of religion in orders of Islamic law (Shariat), i.e. Imam Azam Abu Hanifa, Imam Malik, Shafa’ee or Imam Hambal and to pray Namaz as per their way or perform Roza, Zakat etc. is necessary (Wajib) to follow one of them and is known as Taqieed Shakhshi.

Notice: These Imams have not made a rule on their own accord but have explained the meaning of the Quran and Hadith which a normal person or even an Alim could not understand. Therefore to follow these Imams is really following the Quran and Hadith.
Rule: Whoever follows one Imam, cannot follow another Imam, for example, to follow some rules as per one Imam and other rules as per another Imam as it is necessary to firmly follow one Imam.. It is also not allowed to change from one Imam to another e.g. become a Hanafi from Shafa’ee etc. and so whoever you have followed upto today you must continue following him. It is also a joint agreement by all Ulema that you cannot follow another Imam or a Mujtahid (religious director) except for one of these four.