By Sidi Muhammad of Muhammad.com and Qadiria.com 1 PURIFICATION; Taharah What is Purification from Islamic Point of view? "And purify yourself" (74: 4) Kor'an The Holy Prophet said: "Purification is one half of the Faith". He enjoined cleanliness and gave detailed instructions concerning the ways in which it is to be achieved. Therefore every Muslim is obliged to know, understand and follow the adjunctions to keep both his inner and outer self clean and pure. External impurities that affect the body and clothes will be discussed together with the ways and means in which they are to be cleansed. It must be borne in mind at the outset that the only criterion of cleanliness and uncleanliness is the Divine Law (Jurisprudence); one cannot make any change or alteration in it on the basis of one's personal taste, good sense or temperament. Anything that has been declared lawful, clean and pure by the Jurisprudence is certainly lawful, clean and pure, and whatever it has declared as unlawful, unclean and impure is absolutely so. Then, purity is certainly deemed to have been obtained by the ways and means that the jurisprudence has prescribed and enjoined for the purpose; devising one's own ways and standards of obtaining purity after one's personal tastes, whims and temperamental inclinations will only help create unnecessary doubts and render the straight forward, natural and simple jurisprudence of Allah complicated and difficult to follow. Not only that; it will deprive one of the true understanding of the Religion of Allah, involve one in undue hardships, and as a result drive one further and ever further away from the Right Way. IMPURITY DEFINED Every kind of filth, pollution or defilement which renders clean things unclean and dirty, is termed impure, described comprehensively by the Arabic word 'Najasa'. Let us first learn the nature of the state of impurity, its kinds and how to cleanse oneself of various impurities. KINDS OF IMPURITY **The impurity may be of two kinds: factual impurity (Najasa' haqiqia) and the effect of impurity (Najasa' Hukmiah). Both the kinds have been treated separately by the jurisprudence and each has separate ways of being cleansed. IMPURITY IN FACT ** (Najasat Haqiqi) This is the impurity which one temperamentally detests, abhors and avoids. Jurisprudence has also enjoined us to keep oneself clean and pure of it. This kind includes urine, excrement, semen, blood, etc. It has futher two kinds: Major Impurity (ahalszah) and Minor Impurity (Khafifah). MAJOR IMPURITY This includes all those impurities which are beyond any doubt or suspicion, which are detested by human nature and are likewise disapproved by the jurisprudence as well. In view of their serious nature, the jurisprudence has strictly enjoined that these should be scrupulously shunned and avoided at all times. This kind comprises the following: 1. The pig, living or dead, and all its products. 2. Human urine, excrement, semen, prostic fluid; animal semen; and urine and excrement of human babies. 3. Blood, whether of man or animal. 4. Mouthful of vomit, whether of an adult or child. 5. Menstrual and postpartum blood. 6. Vaginal fluid. 7. Blood, pus or serum flowing or seeping from of wound. 8. Sweat and saliva of animals whose left-over food or drink is unclean. 9. Flesh, fat, tissue and untanned skin of an animal which has died a natural death, or been killed without being slaughtered in the prescribed way, including those parts of its body which don't have circulating blood, e.g., horns, teeth, hoofs, feathers, etc. l0. Milk of the unlawful animal, living or dead, and milk of the lawful dead animal. 11. Watery fluid oozing out of carrion of an animal having circulating blood. 12. Any kind of extract or product of an unclean thing. 13. Urine and dung or waste matter dropped by all domestic animals including poultry and wild beasts, except of birds. 14. Liquor and other intoxicants in liquid form. 15. Skin of the snake 16. Saliva of a dead person. 17. Blood of the martyr which dropped from his body. MINOR IMPURITY - (Khafifah) Things from which impurity is deemed to be slight and minor from the jurisprudence point of view are as follows: 1. Urine of lawful animals, especially cattle, and of the horse. 2. Waste matter dropped by unlawful birds like the crow, kite, hawk, etc., excreta of the bat, however, is not impure. 3. Excreta of lawful birds, if it smells. Note: Any mixture in whatever ratio or proportion of a major impurity with an minor impurity is deemed to be major. WAYS AND MEANS OF CLEANSING IMPURITY IN FACT** There are different ways and means of cleansing unclean things depending on whether they are solid, liquid or porous. 1. Cleansing of Earth (1) If a piece of the earth or soil has become unclean by a thin or thick liquid impurity, it will become clean upon drying. (2) The unclean earth may be washed with water, or mopped up with a cloth so that no trace or odor of the impurity remains. It is, however, better to wash it three times and then allow it to dry. (3) A loose piece of earth, sand, stone or brick (even porous) becomes clean upon drying. (4) Grass, plants or trees, and fixed objects like walls, pillars, doors, etc. become clean upon drying. (5) Unclean soil can be cleansed by scraping or turning over, or by concealing the impurity under loose earth so that no odor remains. (6) Unclean oven can be cleansed by lighting a fire in it. (7) Earthenware made from unclean clay can be cleansed by heating. (8) Earth plastered with dung is unclean: one has to spread the mat over it to offer prayer. 2. CLEANSING OF SOLID NON-POROUS ARTICLES (1) Unclean metallic articles like the sword, knife, mirror, etc., or ornaments of gold, silver, and other metals, or utensils of copper, brass, aluminum and steel can be cleansed by rubbing them with earth, or wiping it with a wet cloth provided that they are not perforated** or engraved. (2) Similarly, chinaware, clay-ware and dishes made of glass or marble, granite, etc. can be cleansed by rubbing against the earth, or wiping clean with a wet cloth provided that they are not perforated** or engraved. (3) Metallic dishes and chinaware can also be cleansed by washing thrice with water. (4) If, however, these articles are perforated** or carved**?, they do not become clean unless thoroughly washed with water. (5) Metallic dishes and articles like the knife, blow pipe, tongs, etc., and clay-ware can also be cleansed by heating in a fire. (6) If a mat, carpet, concrete or wooden floor is soiled with a thick or solid impurity, it can be wiped off clean with a wet cloth 3. CLEANSING OF POROUS ARTICLES (l) Articles made of leather, like socks, shoes, etc., becoming unclean by a thick or semi-solid impurity such as dung, human excrement, blood, semen, etc., can be cleansed by scraping or rubbing, but if the impurity is thin which becomes invisible on drying, it can be cleansed by washing at least thrice at brief intervals/consecutive intervals**. (2) Unused earthenware or dishes made of stone or wood, which can absorb liquid impurity, should be washed three times in such a way that they stop dripping after each washing; however, if they are washed in running water, and washed well, they will be deemed to have been cleansed. (3) If corn becomes unclean with a thick or semi-solid impurity, the impurity should be removed and the soiled grain washed and dried three times. (4) If a cloth becomes unclean, it has to be washed and wrung out three times. After this, even if a stain remains and it smells a little, the cloth will be regarded as cleansed. (5) If a cloth is soiled with semen and then dries, the semen should either be scraped or rubbed off. However in the event that the soiled spot is still wet, it must be washed three times in the usual way. (6) An unclean cloth may also be washed with a clean liquid other than water provided that they are not greasy. (7) There is no need to wring a cloth out if it has been washed well in running water. (8) If wringing is likely to damage a cloth, the cloth should be washed three times by squeezing it gently with hand, or otherwise, each time **??. (9) If a cloth is soiled by unclean ghee, oil, or fat, it must be washed three times as usual. The cloth will be deemed to have been cleansed even if the greasiness remains. (10) If a cloth is defiled by the fat of a dead animal, it is essential to remove the greasiness as well, even if the cloth has to be washed more than thrice. 11) If a floor-mat, carpet or rug is defiled by a liquid impurity and cannot be wrung, it should be cleansed by repeating the throwing of water on it and then letting it dry three times so that it does not dampen an object when it is placed on top of it. (12) If an unused earthenware absorbs a liquid impurity, it should be filled with water and emptied repeatedly till the color and smell of the impurity has disappeared. (13) A cloth dyed in in unclean color will be deemed to have been cleansed if it is washed repeatedly so that clear water runs through it during wringing out even the color remains. 4. CLEANSING OF LIQUIDS (1) Unclean fat or oil can be used to make soap which is then regarded as being clean. (2) Unclean ghee, oil, honey or syrup should be mixed with an equal quantity of water then heated until the water has evaporated. This process must be repeated three times to cleanse ghee, oil etc. (3) If unclean oil has been applied to the hair or body, one must wash the hair or body three times with or without soap in order for it to be purified. 5. CLEANSING OF SEMI-SOLIDS (l) If ghee or fat or honey in the semi-solid state becomes unclean, only the affected portion must be removed. (2) If dough or dry flour is defiled, for instance by a dog, only the affected portion must be separated. (3) If a bar of soap is defiled only the affected part must be cut away. 6. CLEANSING OF ANIMAL SKINS (1) The skin of every animal, lawful or unlawful, carnivore or ruminant is cleansed by tanning except that of the pig. (2) The skin of a lawful animal slaughtered in the prescribed way is cleansed and need not be tanned. (3) If a skin is tanned with the fat of the pig or some other impurity then it must be washed three times after tanning. 7. CLEANSING ONE'S BODY (1) The human body, if defiled by a physical impurity must be washed three times. In the case if it being defiled by thick semen then it should be scraped, but if it is thin semen it must be washed. (2) If the body or hair is dyed in an unclean color it must be washed thoroughly even if the color remains. (3) If the body has been tattooed and some impurity filled in, it must be washed three times. (4) If an impurity enters a wound it must be washed once it has healed; the impurity need not be removed. If a broken bone is replaced with an impure bone, or a wound stitched with an impure thread, or a tooth supported with something impure, the affected part must be washed three times once it has healed. (5) If the body is massaged with an impure oil or a greasy matter it must be washed three times even if grease remains. 8. SIX PRINCIPLES RELATING TO PURIFICATION (1) It is not the intention of the jurisprudence to make unnecessary hardships for the people and overlooks certain instances of defilement. For example, it is not possible to avoid impure water from splashing from the washing of the body of the deceased, therefore the jurisprudence overlooks it. (2) In the event that an impurity becomes unavoidable on account of weather, climate, or circumstance, the jurisprudence overlooks it. For example, during a rainy season it becomes almost impossible to avoid dirty water, mud etc. in the street with the result that generally speaking clothes become soiled. (3) An unlawful thing that is made lawful only under compulsion because of a necessity it will be considered lawful only to the extent of that necessity and circumstance. For example the urination of animals while harvesting corn does not make it impure, however this leniency is not to be extended to other occasions. (4) An impurity which has been has been classified by the jurisprudence to have been removed does not revert. For example: a cloth on which semen has dried and scraped off does not defile itself nor the water in which it falls. Likewise, unclean earth which has been cleansed upon drying does not become unclean again if it becomes wet with a clean liquid. (5) A thing which is definitely regarded as being clean does not become unclean on account of a doubt or suspicion. (6) Human nature and custom is taken into account when declaring something to be lawful or unlawful. For example: the food and drink of unbelievers is regarded as being clean because human nature abhors impurity in matters concerning food, unless however there is a clear proof that establishes its impurity. 9. CONCESSIONS GRANTED BY JURISPRUDENCE Jurisprudence has granted certain necessary concessions in circumstances and situations which make defilement unavoidable, for example: (1) Major impurity equal to 25 cent - 50 cent coin in area and size is excused. If someone prayed with that much impurity one their person or clothing there is no need to repeat the prayer, however it is better that it is wash off if possible. (2) Minor impurity equal to the size of a quarter of a 25 cent - 50 cent coin on a garment is excused. (3) Water that splashes on the person who is washing the deceased is excusable. (4) Urine of animals during harvesting does not defile the corn. (5) Clothes and body soiled by street water and mud during the rainy season is overlooked. (6) Thin spray of urine or other impure liquid does not make the body or clothes unclean. Similarly, the urine or dung of domestic cattle even larger than 25 cent - 50 cent coin in area and size is excusable. (7) Flour containing a few ground mice droppings is not unclean. Unground droppings if cooked in bread, rice etc., and remain hard and undisolved do not make the food unclean. (8) Blood-sucking insects such as the fly, mosquito, flea, etc. if killed leave a blood spot on the body or clothes do not make them unclean. (9) The ash and smoke from a burnt impurity do not make something unclean. For example, the ash or smoke generate from the burning of dung does not defile food, and the ash can be used for cleansing usages. (10) If a person whose body is wet lies down upon an unclean ground, floor, mat, etc. or has perspired when lying on an unclean floor, etc. or put a wet foot on such the body does not become unclean unless it bears the effect of the impurity. (11) During the course of milking an animal if a drop or two or a little dung falls into the milk, it must be removed immediately; the milk will remain clean and usable. (12) A wet cloth spread over an unclean place or object for drying purposes etc., or if someone with wet clothes sits on an unclean place, the cloth or clothes are not make unclean, unless, they are stained or smell of the impurity. 10 MISCELLANEOUS REGULATIONS (1) The flood of fish, fly, bug, etc. is not impure therefore if one's body or clothes is soiled by it they do not become unclean. (2) If part of a floor, mat, carpet or rug is unclean, prayers can be offered on the clean portion. (3) If someone has applied henna to their hands, feet or hair and then realizes that it was unclean, the affect part(s) must be washed three times in order to purity the parts, it does not matter if the color still remains. (4) If someone applied collyrium to their eyes and then finds out that it was unclean, then they may not wipe or wash it out, however they must wash the part which has flowed out. (5) The saliva of a dog is impure, but not its body. Therefore if a dog, wet or dry, touches a person's body or clothes they do not become unclean unless the dog had an impurity sticking to its body. (6) If a thick plank of wood, or board is clean on one side but not on the other, prayer is permitted to be offered on the clean side. (7) The sweat or the saliva that slips out of all human beings, Muslims or non-Muslims, male or female, menstruating women, or those women bleeding after child-birth is clean, even if an obligatory shower is necessary to be taken by that person. (8) If an impurity is burnt, its smoke and fumes are clean and can be used. (9) Musk, the musk gland and ambergris are clean and pure. (10) Saliva flowing from a sleeping person's mouth is clean. (11) The rotten egg of a lawful bird or poultry is clean. (12) It an article becomes impure and it is difficult to locate the impure part then it entire article is to be washed. (13) If a metallic or clay vessel becomes unclean by a dog's saliva the vessel must be cleansed six times, or at least three times. Once cleansing must be made with pure dust and the remaining cleansing with clean water. IMPACT OF IMPURITY The Impact of Impurity is that state of impurity which is not visible to the eye, but which is known through the jurisprudence injunctions. For example: the state of not having ablution or not having taken a shower when it is religiously required. In jurisprudence phraseology there are two kinds of impurity, namely the minor impurity and the major impurity. MINOR IMPURITY: This type of impurity is caused through: (1) passing urine or stool. (2) passing gas. (3) blood or pus flowing from any part of the body (4) a mouthful of vomit. (5) discharge of blood (other than menstrual) from the uterus. (6) going to sleep with your body resting against a support. Ablution is made using water and it is the means of removing the minor impurities. However there is another kind of ablution, the dry ablution which cleansing oneself with pure dust and this is used when water is unavailable or when it might prove to be harmful to the person if water is used. When someone is in the state of minor impurity prayers cannot be offered, nor can the Kor'an be touched. However there is a concession for those who handle the Kor'an constantly but are unable to renew their ablution repeatedly, and for children who are learning to recite the Kor'an. However, there is no harm in reciting the Kor'an from memory in silence. MAJOR IMPURITY This state is caused by having sexual intercourse, seminal discharge during sleep, menstruation and after the cessation of the discharge after given birth. In this state one can neither offer prayers, touch the Kor'an or recite silently from memory the Koran, nor can one enter a mosque. However, if one has to enter the mosque through necessity, it is permitted. The major ablution is the only means of achieving purity from this state. MENSTRUATION The blood of menstruation flows from the uterus of a female who has attained puberty and it is impure. The minimum age for the commencement of the menstrual cycle is nine years and its maximum termination is at the age of 55. Bleeding that occurs outside those age limits is not regarded as being menstrual by jurisprudence, unless it is dark red in color. The minimum duration of a menstrual discharge is three days and three nights and the maximum is ten days and ten nights. A discharge of lessor or greater duration is not regarding as being menstural. It may be due to some other cause and is referred to as extra non-menstrual blood. MENSTRUAL IMPURITY 1. Discharge of any color blood during the menstrual cycle. 2. A woman who has green, gray or yellow bleeding after she has attained the menopause age of 55 years will be regarded as discharging the menses provided she has experienced the same kind of bleeding before she attained that age. 3. If a woman experiences bleeding for a little less than three days and three nights the bleeding is not regarded as menstrual but as non-menstrual due to some illness. For example: a woman had a discharge of blood at sunrise on Friday which ceased flowing shortly before sunrise on Monday, in this case it will be considered to be non-menstrual flow of blood. 4. If the menstrual cycle (habit) of a woman is usually three days or more and then the pattern temporarily alters by more days than her habit it is to be regarded as menstrual. If, however the discharge continues for more than ten days, the extra days over her usual will be governed by the rules of the non-menstrual flow of blood. 5. The minimum period of purity between two successive menstural cycles is 15 days, the maximum has no limit. If a woman does not have a menstrual discharge for several months, or for the whole of her life, she will be treated as clean and pure. A woman who has bleed for a day or two followed by 10 to 12 days of purity and then bleeds for a day or two will be governed by the rules of non-menstruation flow. 6. If a woman had bleeding for a day or two followed by 15 days of purity after which the bleeding started again for a day or two, it will be considered as being a non-menstrual flow of blood. 7. When a woman bleeds continuously for several months, the first ten days of each month will be governed by the rules pertaining to menstruation. What remains is taken as non-menstrual flow of blood and treated as such. 8. If a woman bleeds for a day or two then remained clean for less than 15 days, and then bled again, she will be regarded as having continuous bleeding. In this case, her habitual number of days will be taken as menstrual and the rest as non-menstrual. On the other hand, if it was her first menstrual cycle the first ten days would be regarded as menstrual and the rest as non-menstrual. For example: Suppose a woman's menstrual cycle is during the first three days of a month, the in another month she bleeds for only one days (say on the 1st. of the month), followed by 14 clean days, but on the 16th day she bleeds again for one day, this woman will be regarded as having continuous bleeding for 16 days, out of which the first three days would be counted as menstrual and the rest (from 4th to 16th) as non-menstrual. 9. When a woman has no fixed period, but the cycle varies between three and ten days, the flow will be regarded as menstrual. If in some other months she bleeds for more than ten days she must count it against the number of days she had during the previous month and regard the extra days as being non-menstrual. BLEEDING AFTER CHILDBIRTH When a baby is being delivered, the blood that appears half-way through the birth is called Nifas (the blood after birth). Bleeding before this state is not considered as the blood of birth. LENGTH OF TIME The maximum period of time for this is 40 days, the minimum varies. Some women do not have this type of bleeding at all. REGULATIONS 1. Even if a woman has no discharge of 'birth blood' at all, she must take a complete shower after her delivery. 2. The blood can be any color except white during the 40 days period and will be considered as being the blood of birth. 3. The minimum period of purity after the cessation of this blood and before the beginning of her menstrual cycle is 15 days. 4. In the case of a miscarriage, if a limb or two of the fetus had been formed the bleeding would be considered as the blood of birth, if this is not the case it is not. If the bleeding fulfills the conditions of menses it will be considered as menstrual. However, if it continues for less than three days, or the period of purity falls short of 15 days it will be considered as non-menstrual. 5. After the delivery, if a woman has birth blood for more than 40 days, the first 40 days will be counted as birth blood and the remaining will be considered as non-menstrual in which case she should take a major shower of purification and recommence her religious duties without waiting for the cessation of bleeding. However if this is her second or a subsequent delivery, she should count her usual days and regard the extra days as part of non-menstrual bleeding. 6. If it is the habit of a woman to have birth bleeding for 30 days, but after another birth it continues or 40 days, she should count this entire period as being birth blood. If however, the bleeding does not stop even after 40 days, then she should count her usual period of 30 days of birth blood and regard the rest as non-menstrual. If this is the case she should therefore take the major shower of purification immediately and offer the prayers missed during the previous ten days. 7. If a woman has less than her usual 40 days of birth blood, she must take a major shower of purification and recommence offering her prayers. If a bath is likely to prove harmful she must perform Tayammun (purification with pure dust) and then start observing her religious duties straight away. INJUNCTIONS CONCERNING BRITHING BLEEDING AND MENSTRUAL BLEEDING: 1. It is forbidden to perform the prayers of observe the fast during menstruation and birth bleeding. The prayer is excused, however the abandoned fasts must be made up for after purification has been obtained. 2. It is forbidden for a menstruating woman or one having birthing blood to enter a mosque, circumbulate Ka'bah or to recite the Kor'an. 3. Those in these conditions are forbidden to prostrate if their hear the verses in which the prostration is recited, or to touch the Kor'an even with the clothes she is wearing. However she may handle it if it is wrapped in a cloth or a wrapper. 4. If she wishes, she may recite the Opening Chapter, Surah Al Fatihah, the supplication of Qunut, the bearing of witnessing (Kalimah), and the prayer on the Prophet, the praise and peace be upon him (Darud), or other supplications and sacred words mentioned in the Kor'an with the intention of seeking the forgiveness of Allah and His Mercy. 5. She may attend the Eid prayer, visit a religious educational institute and if a necessity arises enter the mosque however she must have made the "dry-ablution" Tayammum before entering. 6. A woman who teaches the Kor'an may continue to do so if she is menstruating, however she must not recite a complete verse in one breath, she should recite and teach it piecemeal. 7. It is forbidden for her husband to have sexual intercourse with her whilst she is menstruating or is bleeding after having given birth. However they may embrace and hug one another and sleep in the same bed. Segregation, avoidance of eating with her or kissing her is disliked during this time. 8. If the habitual duration of the menstrual cycle is five days but her bleeding ceases after four days, she must take a major shower of purification and offer her prayers. However, her husband must not have sexual relationship with her until she has completed her usual five days in case the bleeding should recommence. 9. If a woman has continuous bleeding for ten days and ten nights and the bleeding has ceased, she may have sexual relationship with her husband before taking the major shower of purification. The same applies if her habit is for instance six days, if she has completed her usual cycle they may have sexual relations together before she takes the major shower of purification. However if the bleeding ceased before the completion of the habitual period, sexual relations are forbidden between them even though she took the major shower of purification. 10. If it is the habit of a woman to bleed for six days, but the bleeding did not cease after six days, she must not take the major shower of purification, rather she should wait until it ceases. If the bleeding stops upon the tenth day or before the elapse of ten days she is to regard it entire period as menstrual. However, if the bleeding continues after the ten days, her actual menstruation is taken to be her habitual six days and the remaining days is regarded as non-menstrual. 11. During Ramadan, if a woman ceases her menstruation during the time of fasting she should behave as if she is fasting during the rest of the day and also observe this abandoned fast at a later time as well. 12. A woman who went to bed in the state of purity with a sanitary towel in place and wakes to find a spot of blood on it in the morning is to count the commencement of her cycle from the time she notices the spot. NON-MENSTRUAL BLEEDING (Istihadah) Istihadah is neither menstrual bleeding or is it the bleeding after childbirth (Nifas). It is bleeding from the caused through an illness and is just like the bleeding of a nose or the bleeding of a wound. DIFFERENT CASES OF NON-MENSTRUAL BLEEDING: 1. Bleeding that occurs before reaching the age of 9 years or after reaching the menopause age of 55 is referred to as non-menstrual bleeding (Istihadah) unless the blood is dark red in which case it is the blood of menses. 2. The bleeding of a pregnant woman is non-menstrual. 3. Bleeding less than three days and three nights and that which continues after 10 days and 10 nights is non-menstrual. 4. The bleeding that continues even after the habitual cycle is over is non-menstrual provided it continues for more than 10 days. 5. If a woman experiences menstrual bleeding for 10 days, and then has a further discharge before completing the minimum period of 15 days in-between of purity this discharge is to be considered as non-menstrual bleeding. 6. If a woman stops bleeding after 40 days after child birth and then starts to bleed before having reached the minimum 15 days of purity, this new bleeding is considered to be non-menstrual bleeding. 7. When a woman exceeds 40 days of bleeding after the birth of her first child, the continued bleeding after this time is considered as that of Istihadah. However, if it is not the birth of the first child and the bleeding exceeds the time taken after the birth of the first child this excess bleeding is considered to be as the blood of Istihadah. INJUNCTIONS CONCERNING NON-MENSTRUAL BLEEDING: The injunctions of jurisprudence in regard to non-menstrual bleeding (Istihadah) are similar to that of a person who has a continuous nose bleed, or bleeding wound, or to that of a person suffering from drips of urine after having urinated naturally. The injunctions in brief are as follows: 1. It is lawful to have sexual intercourse during non-menstrual bleeding. 2. Those with non-menstrual bleeding must offer their prayers and fast during Ramadan. 3. The major shower of purification is not essential. Wudu, the minor ablution is sufficient purification. 4. Recitation of the Kor'an is permissible, so is entrance to the mosque etc. 5. She must renew her ablution for each prayer. LEUCORRHOEA: Leucorrhoea is an illness that produces an almost continuous yellowish-white mucus from a woman's genitals. The jurisprudence has enjoined the same regulations for her as that of a woman having non-menstrual bleeding. Abandonment of her religious duties is not permissible, the must be observed making a fresh ablution for each prayer. However before she makes her ablution she wash her private parts thoroughly. 3 WATER USED FOR PURIFICATION Purification is achieved through the use of water. Impure water must not be used for washing or for making ablution because it make everything that comes into contact with it impure. It is therefore necessary to understand and remember the regulations pertaining to the purity of water, or otherwise in order that one may use it for purification. THE VARIOUS TYPES OF WATER Water is of two kinds: pure or impure. Pure Water: For the purposes of purification, water has four classifications - 1. Clean and Pure (desirable): This water is the kind that can be used without hesitation for making ablution and for washing. It includes rain water, river and sea water, spring and pump water, well and tap water whether sweet or saltish, dew or melted snow and hail - all this is considered as pure and can be used to make one's ablutions. 2. Clean and Pure (Undesirable): This is pure water which one may use for washing and making ablution but not to the entire satisfaction of the heart, e.g., the water in which a infant has put its hands, which may or may not have been clean, or the water from which a cat or **another animal ** has drunk. 3. Clean but Impure: This is the water which some one has already used for ablution or for showering after intercourse provided that there was no impurity on the body; this cannot be used to make ablutions or for the purification shower. However if it wets the body or clothes they will not be considered as unclean. 4. Doubtful: This is the type of water which makes a person doubt whether or not he or she has been ritually cleansed. For this reason if a person has used water from which a mule or ass has drunk for the purpose of making ablution he or she must also make the dry ablution (Tayammum) as well. IMPURE WATER: 1. Running Water: If it changes in color, taste and odor after it has been polluted with an impurity. 2. Ample Stagnant Water: An ample quantity of stagnant water that has completely changed in color, taste and odor due to an impurity. 3. A Small Amount of Stagnant Water: A small amount of stagnant water that may not have changed in color, taste and odor due to an impurity is impure and cannot be used to make ablution. SIX PRINCIPLES CONCERNING THE PURITY OF WATER: 1. Water by its very nature is pure; therefore unless there is a clear proof to establish its impurity, it will be considered to be pure and clean. For example, water that is found in jungle ditches is regarded as pure unless it is proved otherwise. 2. Doubt or suspicion does not make a certainty uncertain. For example, if a dog is seen coming out of a house in which water is kept it cannot be assumed that it drank from the water unless it was actually seen drinking from it or if there is clear evidence the show that the dog put its mouth in the water. If there is no evidence, then the water will be considered to be pure and clean. 3. Leniency should be the rule in unavoidable cases and conditions. For example, protecting the purity of a well from the excreta of birds is impossible. Therefore well water is not made impure on account of the excreta of birds. 4.An unlawful thing becomes lawful in the event of extreme necessity. For example, it is lawful to drink unclean and impure water to save life when clean and pure water is not available. 5. The greater quantity will determine the purity or otherwise. For example, if pure and used water became mixed in a container but the amount of pure water was greater than that of the impure water the water would be permitted to be used for making ablution or taking a shower. However, if the circumstances were reversed then it is not permissible. 6. A fact will be a certainty from the moment it is observed. For example, if a dead rat is observed in a well then from that time onwards the water is regarded as being unclean. Ablutions or showers made earlier from it are not affected. PURITY OF WATER IN DIFFERENT CASES 1. Water Suitable for Ablution (1) It is absolutely safe to perform ablutions with rain water, the water from a river, sea, canal, tank, spring, pump, and well whether sweet or saltish; similarly, the dew, melted water of snow and hail is usable for the purpose of purification. (2) Water heated by burning dung, droppings, excrement etc., can be used for all purposes of purification. (3) If some water has remained in a tank, or a container for several days and its color, taste or odor has changed, it is considered as pure and usable. (4) Water that has collected in depressions in a jungle and other sparsely inhabited places, is regarded as pure unless there is clear evidence to establish its impurity. (5) Water placed in large earthen vessels and water containers used by the public for drinking purposes are suitable to use for making ablution unless proved to be impure by clear evidence. (6) Water in which an infant has put its hands, which may or may not be clean, is considered to be pure and usable. (7) Water stored by a non-Muslim is pure because human nature detests impurity in drinking water. However, when an impurity in a vessel is evident it is considered impure. (8) If something clean falls into the water and changes it slightly in color, taste or odor, and provided it does not make it heavy and thick, the water is pure. For example, Sand, saffron, etc., that falls into water and changes it a little in color will not render it unclean. (9) Public wells are clean unless it is established that a vessel, hand or foot dipped into the well was unclean. (10) If water changes in color or taste or odor, or in all three properties, by the falling of dry leaves, the water is considered to be pure and usable. (11) If soap or the leaves of trees, or something else is boiled in water for cleaning or washing purposes and the water does not become thick and heavy, it is considered usable for making ablutions, even if it has changed in all the three properties. (12) Water with which rice, clean vessels, vegetables, etc., have been washed, or in which a clean garment has been immersed is considered to be pure and fit for making ablution. (13) Water in which a living animal, except the pig or dog, has been washed is pure, unless an impurity on the animal's body or its saliva has been discharged in it; similarly the water in which an animal, except the pig or dog, has entered and dips itself is pure unless its saliva or an impurity on its body has mixed with the water; however, if a horse or an animal whose flesh is lawful, immerses itself, the water is considered as pure even if its saliva has become mixed with it. (14) If a little milk has fallen into the water, which may or may not have changed its color, the water is pure and fit for making ablution, etc. (15) If running water is polluted with an impurity, the water will be pure after the effect of the impurity has disappeared. (16) Water in which a fly, mosquito, wasp, etc., or any insect without circulating blood, has drowned, is pure and usable. (17) Water in which a sea creature such as a fish, crab, turtle, frog, etc., has died, is pure and can be used without hesitation for purification purposes. If, however, it is the land frog having circulating blood, the water will be rendered impure. PURIFICATION 2. Water Unfit for Ablution (1) If a drop of urine, blood or wine, or a little of any impurity such as excrement, has fallen into stagnant water of which there is only a little, it will be rendered impure and unfit for purification purposes even if the water does not change in color, taste odor. (2) If an animal has circulating blood, or a blood-sucker such as a leech, a large mosquito, or a bug dies or falls dead in stagnant water of which there is only a little, it will be rendered impure; similarly, if a frog that has circulatory blood dies in the water, it will become unfit for making ablution. (3) The dung worm is also impure. If it falls into stagnant water of which there is only a little, it will render it impure. (4) If there is a little impure water present in a cistern it will render all the pure water poured into it impure, consequently it becomes unfit for making ablution. (5) If something is mixed in water or cooked in it and it becomes something else than water, for example, syrup, beverage, soup, etc., it cannot be used for cleaning or for the purpose of washing. (6) Juices which are not generally called water, for example, cane juice, rose water, vinegar, water melon juice, coconut juice and lemon and orange juice etc., cannot be used for purification purposes. (7) If something pure is cooked in water and the water turns to be heavy or thick in consistency, it becomes unfit for making ablution. (8) If milk or saffron falls into water so that the water becomes distinctly colored, it must not be used for making ablution. (9) If a duck or a water bird drowns or fails dead into the water, the water becomes impure and unfit to be used for making ablution. (10) Used water, though not impure in itself, cannot be used for making ablution or washing. (11) If used water becomes mixed with pure water and the used water was greater in quantity, then all of the water is considered to be used and consequently is unfit for purposes of purification. 3. WATER WHICH MAY NOT BE USED FOR MAKING ABLUTION (1) Water which has become hot in the sun, should not be used to make ablution. (2) Small amounts of water in which human spittle or phlegm has fallen, should not be used for ablutions, as it is repulsive. (3) If a non-Muslim who is not careful about his hygiene, puts his hands in pure water and there is the likelihood that his hands were unclean, the water must not be used for purposes of purification. (4) Zamzam water must not be used for making ablution, the washing of one's private parts or for taking the obligatory shower, unless one has purified oneself beforehand with ordinary water. Similarly unclean things should not be cleansed with zamzam water. (5) It is forbidden to use the water of places struck by Divine punishment for purposes of ablution. (6) It is forbidden to make ablution with the water from which a mouse or unlawful birds have drunk. (7) It is doubtful whether one can obtain purity or make ablution with the water from which an ass or a mule has drunk. Therefore it is advisable to make Tayammum - the dry ablution - as well after having used this type of water to make ablution. 4. WATER FROM WHICH OTHERS HAVE DRUNK (1) The water from which a human being - Muslim or non-Muslim, righteous, or unrighteous, clean or unclean, male or female, menstruating woman or one that has recently given birth - has drunk is pure, unless someone has drunk from it after drinking wine or eating pork or something impure. (2) The water from which lawful animals and birds - cattle goats, sheep, deer, parrot, dove, pigeon, etc., and the horse - have drunk, is pure. (3) The water from which lawful and unlawful animals which do not have circulating blood and sea creatures, lawful or unlawful, have drunk, is pure, unless one of them has drunk after eating something which is unclean. (4) The water from which unlawful animals generally found or living in houses - like a mouse, snake, etc., or the unlawful birds, or the lawful animals which move about and peck freely such as poultry - have drunk, becomes naturally repulsive and may not be used to make ablution. However, if poultry is kept in cages, its leftover water is pure and usable. If some water has been left by a cat after it has just eaten a mouse the water is impure and cannot be used for the purpose of making ablution, etc. (5) The water from which a pig, dog and other carnivores such as the tiger, wolf, jackal, monkey, ape, etc. and wild animals such as the elephant, rhino, lizard, etc. have drunk, is impure. (6) It is lawful to consume the milk, curd, curry, etc. from which a cat has drunk or eaten. (7) The purity of water from which an ass or mule has drunk is doubtful; one should perform Tayammum (the dry ablution) as well after using such water for ablution, etc. (8) The water from which a bird of prey such as the hawk, eagle, etc. has drunk is repulsive and may not be used. (9) If a mouse has nibbled at a loaf, biscuit, fruit, etc. the affected portion should be cut out. (10) The sweat of animals whose leftovers are unclean or repulsive is also unclean. (11) Food and drink left over by a man is not permitted to be consumed by a woman. 4 WILD LIFE - THE WELL AND ITS PURIFICATION WAYS OF PURIFYING THE WELL The following basic principles should be borne in mind in connection with the purity of the well water: 1. When the entire well becomes polluted, all of its water must be drawn out, to the extent that the remaining water in the bottom of the well is insufficient to fill half a bucket. Once the water has been removed from the well its wall, ladder, rope or chain, bucket and the hands and feet of those engaged in drawing out water also will be considered as having been cleansed in the process. If it is not possible to draw out all of the water in the well at least three hundred buckets of water must be drawn from the well in order for it to be cleansed. 2. If a well generally remains pure and no need is felt to draw water from it, one may for one's personal satisfaction draw out twenty buckets or so at a one time. There is no harm in doing this and it is not regarded as a wastage of water. 3. If it is unknown when a well became polluted, then it will be considered as being impure from the time its impurity was noticed. However, if evidence exists to prove that the well has been polluted, for example, if decomposed organic matter is found in the well, the well will be considered as having been polluted for three previous days. In such case the prayers offered using this water to make ablution for the previous three days must be repeated. Garments, utensils and anything else washed with the water from the polluted well must be washed again. However, if this is not practicable, the laws of jurisprudence waive it. 4. The general bucket used at a well, is to be taken as the standard measure. The purification of the well is to be carried out using this bucket or other buckets of a similar size. The well may also be purified by means of a pipe or some other method provided the required quantity of water is withdrawn and thrown out. 5. The required quantity of water may be drawn out at one time or at intervals. 6. The actual cause of the impurity, for example a dead rat, etc. must be removed before drawing out the required quantity of water. If this is not done, the well will not be regarded as cleansed no matter how much of water has been drawn out. If, however, the organic matter has completely decomposed and disintegrated, then only the required number of buckets of water are to be drawn out. 7. If a clean article like a ball, shoe, garment, etc. falls into the well with some impurity on it, it is not necessary for it to be removed first; only the required quantity of water needs to be drawn out to cleanse the well. CASES IN WHICH THE ENTIRE WELL HAS BECOME POLLUTED A well is considered to be entirely polluted if the following categories of impurities fall into it. In this even all of its water must be drawn out in order to cleanse it: 1. A major or minor impurity, no matter whether small or large in quantity. For example, human urine and excrement, urine and dung of cattle, dog, cat, etc. a drop of blood, or wine, etc. 2. The pig, whether it is removed dead or alive. 3. The corpse of a human being, Muslim or non-Muslim found in a well, or a carcass. 4. The carcass of a dog, goat or a larger animal such as a cow, buffalo, camel, horse, elephant, etc. 5. A wounded animal that has blood circulation that has fallen into the well no matter whether it is taken out dead of alive. 6. An unclean item such as a garment, utensil, shoe, etc. 7. An animal, bird, or reptile regardless of size that has blood circulation. For example a mouse, sparrow, lizard, etc. which dies and decomposes as well as other decomposed organic matter. 8. The excreta of the poultry. 9. The severed tail of the rat or lizard. 10. An animal without circulating blood, such as a scorpion, wasp, lizard, etc. or land frog, if it dies and decomposes. EXAMPLES OF POLLUTION IN WHICH NOT ALL OF THE WATER IS TO BE DRAWN OUT 1. If a hen, pigeon or an animal of an equal size drowns in the well, but does not decompose only 40 to 60 buckets must be drawn from the well to cleanse it. 2. If a rat, sparrow or an animal of an equal size drowns in the well, but has not yet decomposed then only 20 to 30 buckets need to be drawn from the well in order to cleanse it. 3. If a large lizard (which has circulating blood) drowns in the well, but has not yet decomposed, only 20 to 30 buckets need to be drawn from the well in order to cleanse it. 4. If a hen drowns in a well, and a person drawing water from the well becomes aware of it, and then throws away the water which he has already drawn, but uses the same wet bucket to draw water from another well, he will have made the second well impure. The same procedure of drawing 40 buckets of water from the first well in order to cleanse it must also be applied to the second well. EXAMPLES OF WELLS WHICH ARE NOT POLLUTED A well does not become impure if the following categories of animals, insects, reptiles and impurities fall into it: 1. Creatures without blood circulation, such as a scorpion, wasp, frog etc. if they drown in the well, or fall dead. 2. River creatures such as a fish, crab, crocodile, etc. if they drown in the well, or die in it. 3. A person who falls into a well does not cause a well to be polluted unless he has some form of impurity on his body. 4. Hair, nail clippings or a dry bone of a lawful or unlawful animal, except that of a pig. 5. Animals whose leftover food or water is pure, provided they are rescued from the well alive. 6. Animals whose leftover food or water is doubtful or impure, provided they rescued from the well alive. However, if their mouth becomes submerged in the water and their saliva mixes with the water, it is advisable to draw out 20 to 30 buckets of water. 7. Excreta of birds with the exception of the poultry. 8. A small number of goat's droppings. 9. A little dung of domesticated cattle, on account of the difficulty they have keeping their wells and vessels absolutely free of impurities due to their surroundings. 10. A non-Muslim who falls into a well, or who needs to take a bath and immerses himself in it, provided that there was no impurity on the body. However, it preferable to draw out 20 or 30 buckets for self-satisfaction. 11. An article or medicine the impurity of which cannot be ascertained. 12. Tap water supplied in the cities is like running water. It does not become impure by an impurity unless it changes color, taste and has an odor. 5 CLEANSING ONE'S GENITALIA - Istinja Cleansing one's genitalia thoroughly after relieving oneself is called "istinja" in jurisprudence terminology. The Islamic law stresses it repeatedly so much so that its negligence has been declared as sinful and a major cause of the torment of the grave. Once the Holy Prophet, the praise and peace be upon him, passed by two graves-and said: "The two people buried here are undergoing severe torment for trivial negligence: one of them did not cleanse himself properly after urinating, and the other was given to back-biting." (Bukhari and Muslim). HOW TO RELIEVE ONESELF 1. It is forbidden to face or turn one's back towards the Kiblah, the sun or the moon, while relieving oneself. Children also should be made to sit so that they do not face the Kiblah or turn their back towards it. 2. It is forbidden to urinate in a hole or on hard ground. With regard to urinating in a hole, there is the possibility of something poisonous or harmful coming out from the hole. When the ground is hard it is forbidden to urinate on it because there is the possibility that one's urine splatters on one's body or clothes. 3. It is forbidden to urinate in a shady place, under a fruit tree, on the bank of a river or at the edge of water tank, in places where people make ablution, in a graveyard or a mosque or upon the ground in which the congregational 'Eid prayer is to be conducted etc. or on pathways, and roads, or near the meeting places. In fact in any place where people might rest or which frequently visited. 4. It is also forbidden to urinate standing-up unless it unavoidable. 5. If a person is wearing a ring with either an attribute of Allah, the Kalimah, verse from the Kor'an, or a Prophetic saying inscribed or engraved on it, it should be removed while relieving oneself. Anas, a companion of the Holy Prophet, the praise and peace be upon him said: "The Holy Prophet used to take off his ring which the words 'The Messenger of Allah' engraved upon it, while relieving himself". (Muslim,and Tirmidhi). 6. It has been disapproved to talk or cough unnecessarily, or to recite a verse from the Kor'an or Prophetic saying, or other sacred words or even saying 'Al Hamdulillah' (praise be to Allah) after sneezing, when one is relieving oneself. However, it is permissible to say it in one's heart. 7. Without a genuine need or reason, nakedness, laying down, or to remaining standing while urinating or defecating is disapproved. 8. Before entering a field or the lavatory for the purpose of relieving oneself, one should supplicate: "O Allah, I seek refuge with You from the evil of jin, both male and female." (Bukhari). After one has relieved oneself, one should supplicate: "Praise be to Allah who has relieved me of the filth and given me relief". (Nasa'i and ibn Majah). If one does not remember this phrase then it is permissible to supplicate: "O Allah, I seek Your forgiveness." 9. The Messenger of Allah, the praise and peace be upon him strictly forbade urinating in running or stagnant water. HOW TO CLEANSE ONE'S GENITALIA 1. After urinating or passing a stool it is necessary to wipe away the remaining deposits from one's private parts first with a piece of toilet tissue then use water to thoroughly cleanse the areas. If toilet tissue is unavailable, water alone may be used. It is important to make sure that the urine has ceased dripping before using the water. 2. After urination it is recommended that a piece of toilet tissue is used to blot the genitalia to make sure that the polluted area is absolutely dry. 3. Other medias such as stones, cloth or anything absorbent may be used for the purposes of cleansing one's private parts provided they do not have a religious inscription written upon them, that they are clean and have no value. 4. Items such as dung, animal droppings, previously used medias or liquids which cannot be used for purposes of purification, such as vinegar and beverages etc. are forbidden 5. It is also forbidden to use bones, pieces of coal, glass, concrete, etc. or metals like steel, copper, gold, silver for cleaning purposes. 6. Animal food such as hay, leaves etc. items of value such as cloth, extracts, etc. or human hair, flesh, etc. or a piece of carpeting or duster used in the mosque, pieces of paper plain or written upon, zamzam water, fruit skins, or other useful or sacred things, cannot be used for cleaning the private parts. 7. In cases where filth remains in the orifice it is obligated (Mu'akkadah) to cleanse it. The skin around the area from which the filth has been evacuated must be completely cleansed. 8. Cleansing is necessary when pus or blood has issued from the anal or genital parts. 9. Cleansing should be performed with one's left hand which should then be thoroughly washed with soap or by rubbing on clean earth. Abu Hurairah reported that: 'After relieving himself, the Messenger of Allah would clean himself with water poured from a brass container, then he rubbed his hands the earth.' (Abu Dawud and Nasa'i) 6 MINOR ABLUTION: Wudu MERIT AND IMPORTANCE OF MAKING ABLUTION The performance of ablution is a pre-requisite before praying in Islam. Allah informs us in the Kor'an: Believers, when you rise to pray wash your faces and your hands as far as the elbow, and wipe your heads and (wash) your feet to the ankle ..... Chapter 5:6 The Messenger of Allah, the praise and peace be upon him, said: "On the Day of Resurrection, I will recognize my people by their faces, hands and feet which will shine on account of their ablution." He also said: "Whosoever makes ablution in the prescribed manner and then recites 'I bear witness that there is no god except Allah, Muhammad is His Messenger of Allah' will have each of the eight gates to Paradise opened for him so that he may enter it through which every gate he pleases." (Muslim) We are also informed in the references of Bukhari and Muslim that he said: "Whosoever makes their ablution well has their minor sins washed away from them and all their limbs shed their sins and their rank is raised in the Hereafter." On another occasion he said: "Purity is of faith." Again we are informed in the Muwatta of ibn Majah that the Messenger of Allah, the praise and peace be upon him said: "Remain firm on the Right Way .... and understand this well that the best of deeds is the performance of prayer, and the believer is the one who performs his ablution well." THE WAY TO MAKE ABLUTION 1. One's intention must always be to please Allah and seek His approval for all one's actions. Before starting to making one's ablution you must supplicate: "In the Name of the Merciful, Compassionate Allah. O Allah, forgive me my sins and grant me a spaciousness in my home and bless my provisions for me." (Nasa'i) Abu Musa Ash'ari says: "I brought ablution water for the Holy Prophet. When he started performing Wudu, I heard him say:'O Allah l forgive me my sins and grant me spaciousness in my abode and bless for me my provisions.' I asked, 'O Messenger of Allah, were you supplicating for this and this.' He replied, 'Yes, did I leave out anything of this world or of the Hereafter?" 2. Wash both hands thoroughly up to the wrists thrice. 3. ** With the right hand put some water in one's the mouth and brush your teeth three times. If the tooth brush (miswak) is unavailable clean your teeth with your finger. Then gargle three times. Care must be taken not to swallow any of the water when fasting. 4. Inhale fresh water into the nostrils thrice, expelling it each time using the left hand to squeeze it out and clean it thoroughly. Care must be taken not to inhale any of the water when fasting. 5. Next, take some water in cupped hands and splash it onto the face three times. No portion of the face must remain dry. If a man has a thick beard, wet fingers should penetrate it up to the roots of the hair. The supplication to be made when doing this is: "O Allah, whiten my face on the Day when faces will be whitened and others darkened." 6. Next, wash both the hands, beginning with the right and then the left up to the elbows thrice. If one is wearing a ring or other jewelry the items should either be moved to and fro or removed to enable the water to touch all the skin. The spaces between one's fingers must also be washed. 7. ** SEE SUGGESTED PARAGRAPH BELOW Wipe the head and the ears with wet hands in the following manner:Join the middle, ring and little fingers of the one hand with corresponding fingers of the other hand, tip to tip, and wipe at least one-fourth of the head by moving them jointly from the hair of the forehead towards the rear of the bead and then back from the rear of the head towards the front: then wipe the inside of the ears with the forefinger and the outside with the thumb, and the back of the neck with the back of the fingers. The wisdom underlying titis prooedere ie that no part or side of the hinds or sneers is used twice for wiping the head, ears and neck. **Wet your hands once and then wipe over your head by beginning at the forehead and going down at least one-fourth of its length with one's fingers touching each other and then back to the forehead. Then without wetting your hands again, wipe your ears inside and out. 8. Wash both the feet commencing with the right and then the left up to the ankles three times. The washing must be done with the left hand using the little finger to clean in between the toes. The first toe to be washed is the little toe on the right foot and then the next with the last toe to be washed being the little toe on the left foot. The above mentioned steps must be performed in sequence. Upon the completion of making the ablution one should supplicate three times - not in the toilet unless it is in one's heart - ** check** "I bear witness that there is no god except Allah, He is One and has no partner. I bear witness that Muhammad is His Prophet and His Messenger. O Allah, let me be in the company of those who repent of their sins repeatedly, and let me be in the company of those who keep themselves clean." (Tirmidhi) INJUNCTIONS CONCERNING ABLUTION 1. It is obligatory to have one's ablution before offering the following: (1) Prayer whether obligatory or voluntary. (2) Funeral prayer. (3) Prostration when particular verses are recited during the Kor'an. 2. Wudu is obligatory (wajib) for the following: (1) Circumbulation of the Ka'bah. (2) Touching or handling the Kor'an. 3. When it is Preferable to make Ablution (1) Before going to bed. (2) Before having a bath. 4. Commendability (Mustahabb) of have one's ablution during the following: (1) Before announcing the Call to Prayer (Adhan) and the Exaltation (Takbir). (2) Before reciting the sermon (khutbah) whether at Friday Prayer or at a marriage ceremony. (3) While imparting religious instruction. (4) While engaged in the remembrance of Allah. (5) Upon getting up. (6) After washing the body of a deceased person. (7) Before visiting the Holy Prophet's tomb. (8) During stay in the plain of Arafat. (9) While running between Safa and Marwa. (10) Before eating when one requires to take a bath after sexual intercourse. (11) ** At prayer time when a woman is menstruating or after having given birth (nifas). (12) It is preferable to have your ablution at all times. OBLIGATORY PARTS OF ABLUTION There are four things which are obligatory (fard) when making ablution. If any of these happen to be missed or ignored then one's ablution is not valid. (1) To wash the whole face once from the hair of the forehead to the chin and below, and from ear to ear. (2) To wash the hands up to the elbows once. (3) To wipe over one-fourth of the head. (4) To wash the feet up to the ankles once. PROPHETIC WAYS OF ABLUTION The following are the ways in which the Messenger of Allah, the praise and peace be upon him, made ablution. If, however any of these items are unintentionally missed, one's ablution is valid. Avoidance of them intentionally is sinful: (1) To have the intention of seeking the pleasure of Allah and salvation in the Hereafter. (2) To commence the performance of ablution in the Name of Allah. (3) To wash the hands up to the wrists before washing the face. (4) To cleanse the mouth thrice with water. (5) To brush the teeth. (6) To inhale water into the nostrils thrice. (7) To wipe one's beard three times with wet fingers. (8) To clean in between the fingers and toes. (9) To wipe the whole of the head. (10) To wipe both the ears. (11) To follow the correct sequence of ablution. (12) To wash the right limb first and then the left. (13) To wash one limb immediately after the other before the first has a chance to dry. (14) To wash each limb three times. (15) To make the appropriate supplications upon complete one's ablution. THINGS THAT ARE LIKED WHEN MAKING ABLUTION (Mustahabb) (1) Making one's ablution on raised raised ground in order that the used water water drains away and one is clear from the splashes. (2) Facing the Kiblah when making ablution (3) Making one's ablution alone with no one to help pour the water or wash one's limbs unless it is a necessity. (4) Using the right hand for putting water in the mouth and the nose. (5) Cleaning one's nose with the left hand. (6) Pouring water with the right hand and washing the feet with the left hand. (7) Supplicate to Allah when making ablution in the prescribed manner. (8) Washing all limbs thoroughly so that they are free from dirt. PRACTICES WHICH MUST BE AVOIDED WHEN MAKING ABLUTION (1) Ignoring or violating the commendable things in ablution. (2) Using more water than is necessary. (3) Using a small quantity of water so that the limbs or not properly washed. (4) Irrelevant speech (5) Excessive splashing of water upon the face or limbs in such a way that the water becomes splattered in all directions. (6) Washing the limbs more than thrice. (7) Wiping the head thrice with fresh water every time. (8) Shaking water from the hands after making ablution. (9) Washing limbs other than those obligated without a reason. MAKING ABLUTION OVER A WOUND, PLASTER OR BANDAGE ETC. (1) If a limb which has to be washed for purposes of ablution has become fractured and put in a plaster-cast or bandage it is sufficient just to wipe over the plaster-cast or bandage. (2) When a wound necessitates bandaging, it is sufficient to wipe over it unless wiping is harmful, is this is the case it may be ignored. (3) If a healthy portion of a limb is also covered under the bandage and washing or opening it is likely to be harmful, then it may be wiped. (4) If washing the wound is not to be harmful, but tying the bandage by oneself is not possible, and there is no help is available the bandage may be wiped. (5) When another bandage has been tied over a bandage it may be wiped. (6) When water is likely to prove harmful to a wound or injury it may be wiped. (7) When there are painful sores on the face, or hands, or limbs and pouring water over them is likely to prove harmful then they may be wiped or even ignored. (8) When sores appear on hands or feet and a barrier cream, or ointment has been applied, water may be poured over it. In cases where it may prove harmful they may be wiped. (9) In cases when water has been poured or wiped over areas that have been bandaged and the bandage falls off revealing a healed wound, the limb must be washed because its wiping is now void. Wiping, however is not permitted over gloves, a hat, turban or veil. WAYS IN WHICH THE ABLUTION BECOMES VOID Ablution becomes void by two factors: 1. Things to issue from the body. 2. Things which affect the body externally. THE FIRST TYPE This includes the following: (1) Passing urine or a stool. (2) Passing gas. (3) Emission of pus, blood, piece of stone, worm, prostatic fluid, etc. from anus or genitals. (4) Flow of blood from any part of the body. (5) A mouthful of vomit containing blood, pus or other stomach contents, excluding spittle and phlegm. (6) If vomiting occurs at short intervals, but the total quantity of vomited matter equals a mouthful. (7) Spittle containing a lot of blood. (8) Emission of semen due to shock, fall, etc. (9) Emission of dirty** fluid from sore eyes, unless it is chronic. (10) Watery fluid issuing without pain from a woman's breasts, excluding milk. (11) Non-menstrual bleeding of the uterus (Istihadah,) and emission of prostatic fluid. (12) Ablution also becomes void upon the discharge of menstrual blood, semen, the blood after child-birth (nifas) etc. These factors require a person to take an Islamic shower (ghusl) for purification. THE SECOND KIND The external factors that void ablution are: (1) Sleeping with one's back or belly flat on the bed or ground, or with one's body reclining against a support. (2) Temporary insanity. (3) Fainting due to shock or disease. (4) Being intoxicated by eating, drinking or smelling an intoxicant. (5) Laughing during prayer except in the funeral prayer. (6) **Bringing the genitals into contact by two persons in the lustful state, without a curtain between them, even if there is no emission of semen/uncovered genital foreplay even if there is no seminal emission. (7) A sick person falling asleep while offering prayers in the lying down position. (8) **A person's going to _sleep outside the Prayers, when his heels are out of contact with the ground/ A person sleeping between prayer times with his feet raised. FACTORS WHICH DO NOT VOID ABLUTION (1) Going to sleep during the prayers, even if it occurs during the prostration. (2) Dozing in the sitting posture. (3) Laughing by a minor during the prayers. (4) Laughing during the funeral prayer. (5) Slight laughter or smiling during prayers. (6) Flow of milk from a woman's breasts. (7) Becoming naked, or touching one's own genitals, or looking at another person's nakedness.** (8) Appearance of blood in a wound, unless it flows from the wound. (9) Having a haircut or trimming of the beard after making ablution. (10) Spitting or coughing up phlegm, even if it is in mouthful. (11) Embracing or caressing of a husband and wife** (12) A worm appearing from the ear, nose or mouth. (13) Excretion of clean fluids from the body, such as tears, sweat, etc. (14) Belching even if it is odorous. (15) Telling a lie, back-biting or committing a minor sin. INJUNCTIONS CONCERNING MINOR IMPURITIES (Hadath Asghar) When one is in the state of minor impurity one is forbidden to do any of the following without renewing one's ablution. (1) To offer prayers, obligatory or voluntary, funeral or 'Eid. (2) To prostrate on the ground for any purpose. (3) To handle the Kor'an in any manner, even if it is bound and cloth-covered, except when wrapped in a separate cloth. However, people who have to handle the Kor'an frequently for example, young children learning to recite the Kor'an or printers, book-binders, etc. are exempt because it is difficult for them to remain in the state of ablution continuously. (4) To handle a commentary of the Kor'an containing the Arabic text as well as its translation in another language. (5) To touch a piece of paper, cloth, or any other media which has a verse of the Kor'an written on it. One is, however, permitted to recite, read or teach the Kor'an, or write it provided one does not touch the paper on which one is writing or **reading (my insert)** from it. (6) To circumbulate Ka'bah. CIRCUMSTANCES WHICH DO NOT NECESSITATE THE RENEWAL OF ABLUTION AFTER HAVING MADE ABLUTION FOR OBLIGATORY PRAYER. When a person has a continual emission of an impure fluid from the body due to an ailment or disease which makes him unable to retain his state of purity during his prayer, that person is excused from renewing his ablution after having made his obligatory ablution once for the current prayer. These circumstances include: (1) A person with sore eyes from which an impure fluid flows continually. (2) A incontinent person. (3) A person having frequent release of gas. (4) A person with diarrhea. (5) Constant emission of pus or blood from any part of the body. (6) Constant nasal bleeding. (7) Constant emission of semen or prostatic fluid. (8) Constant issue of non-menstrual blood from the uterus (istihadah). In cases such as these one is required to make a fresh ablution for each of the five obligatory prayers. The ablution will remain valid even after the prayer till it is rendered void by something else other than the ailment one is suffering from. For example, the ablution of someone having constant nasal bleeding will become void if he urinates or passes gas etc. Such an excused person can offer the obligatory, voluntary or nafl** prayer up until the time limit prescribed for the prayer for which he has made ablution. For example, the ablution made for the dawn prayer (fajr) will become void at the sunrise, and the person concerned will have remake his ablution to enable him to offer the mid-day prayer (zuhr). Similarly the ablution made for the mid-day prayer will remain valid until the end of the time limit for the mid-day prayer, and then he will have to make a fresh ablution for the afternoon (asr) prayer etc. ** (See mine after /) If an excused person gets well and remains so throughout the interval between two prayers, he will be no longer considered excused, but will have to make a fresh ablution in case of relapse, even for a while, of the ailment./ If an excused person reaches a stage of remission in his ailment and remains so throughout the interval between two prayers he will no longer be considered excused. However, if he has a relapse he will have to renew his ablution even if the remission was only for a short period. For example: A person who suffers from **dribbling urine/from incontenancy will no longer be excused if the dribbling/incontenacy** ceases completely between the mid-day and afternoon prayers. This being the case he will have to make a fresh ablution even after a single drop of urine is passed. WIPING OVER THE SOCKS (Masah) **??In intensely cold climates it is not always possible to wash the feet every time before making ablution for the prayer. The Law-giver, therefore, has very graciously allowed the concession of only wiping over the socks with wet hands. ** As far as leather socks are concerned, the scholars are agreed that they may only be wiped to fulfil the conditions of ablution. But there are some differences of opinion regarding the permissibility of wiping over the woollen, cotton, silken or nylon socks. Though some scholars hold that wiping is permissible on all kinds of socks, most of the jurists have given the following description of the socks on which wiping is permissible: l. The socks have to be tight fitting and thick enough to **hold on to feet/remain in place** without being tied with laces etc. 2. They should be durable so that one may walk in them for at least three miles. 3. They should not be transparent so as to reveal the skin of the feet. 4. They should be water-proof. According to these jurists, wiping is not permitted over socks which do not fulfil these conditions. HOW TO WIPE OVER THE SOCKS 1. Wet the hands with fresh water and wipe the upper surface only of the right foot with the right hand fingers, and the left foot with the left hand fingers. The fingers must be spread and then drawn over the socks from toes to the ankle. 2. Wiping is to be performed only once in such a manner that the fingers leave traces of wet lines on the surface of the socks. TIME RESTRICTIONS A person resident at home is allowed to wipe over the socks for one day and one night (24 hours), but for a traveller the time limit is three days and three nights (72 hours), starting from the time the ablution becomes void and not from the time the socks were put on. For example, if a person (resident at home) puts on socks after making ablution for the mid-day prayer (Zuhr) and looses his ablution at sunset, he is permitted to continue wiping the socks every time he makes ablution until the sunset on the following day. However, if he is on a journey, he will be permitted to continue wiping over his socks while making ablution until the sunset on the third day. Suppose that his ablution is broken at sunset on Friday, he is permitted to wipe over his socks until sunset on Monday, but for the sunset (maghrib) prayer on Monday he will have to wash his feet as well, while make his ablution. FACTORS THAT MAKE THE WIPING VOID The following four factors render wiping of the socks void and fresh wiping must be made at the time of ablution: l. Anything that voids ablution also voids the wiping over the socks. 2. Taking off the socks for any reason, or their falling off no matter what the reason was, or a hole in the major portion of the heel. 3. A foot and sock becoming partially or entirely wet. 4. Expiration of the permitted time. In the event of the last three, it is not necessary to perform full ablution however, the feet must be washed for the purpose of ablution. A FEW SPECIAL CASES 1. Wiping is permissible if one fears that an essential religious duty, e.g. staying on the Plain of Arafat, or a congregational prayer, etc. would be missed if time was spent washing the feet. 2. Wiping is permissible if the water available is only little and just sufficient for washing the other parts in the ablution except the feet. 3. Wiping is permitted over the socks which have been made larger by sewing on extra pieces of cloth or leather to cover the ankles. 4. Wiping is also allowed over the shoes which cover the whole foot up to the ankles, without leaving any portion of the skin uncovered, whether they are made of leather, rubber, plastic or nylon, etc. 5. If one wears two pairs of socks, then only the outer pair of socks need to be wiped over. 6. A person making the dry ablution (tayammum) need not wipe the socks. However, the person who takes the major shower must wash the feet as well. 7 MAJOR ABLUTION; Ghusl THE SHOWER OF PURIFICATION DEFINITION OF THE TERM MAJOR ABLUTION (Ghusl) "Ghusl" means washing of the whole body generally, but in the terms of jurisprudence it means the purification of oneself in the prescribed way or performing total ablution as a religious obligation. GENERAL INSTRUCTIONS 1. One should cover one's nakedness somehow (by wearing shorts, underwear, etc.) while taking a major shower in the bathroom or in recreational or health spas. 2. A woman should take her major shower sitting down. A man may also take it sitting, but if he has covered his private parts, there is no harm if he washes himself standing. 3. It is disliked to face the direction of the Kiblah when taking a major shower when one is naked. 4. The major shower should be taken in a clean place and it is disliked if one urinates there. 5. Things disliked with making ablution are also disliked when taking a major shower. One is not permitted to recite** the supplications of abultion whilst taking a major shower. HOW TO TAKE THE MAJOR SHOWER 1. Taking water in the right hand, one should first wash both the hands up to the wrists, and then the private parts (both anal and genital) even if they are cleansed. Then, one should wash away any impurity remaining on one's body. This is followed by making ablution in the prescribed way. The only recitation to be said **(in the heart) is "Bismillah". After having made the minor ablution the next step is to pour water over the head, then over the right shoulder and then on the left. Then one should rub and wash the whole body clean, so that no part of the body remains dry. This should be repeated two more times. At the end, one should wash the feet if they were not washed before in ablution, and then use the towel. THE OBLIGATORY PARTS OF THE MAJOR SHOWER 1. Gargling. 2. Inhaling water into the nose. 3. Running water over the whole body so that no part of the skin remains dry. If any of these are missed or neglected, the major ablution (Ghusl) has not been performed. BRAIDED HAIR AND JEWELRY 1. If water can reach the roots of the hair, it is not necessary for a woman to unbraid her hair. However if her hair is thick and the braiding has been tightly done, it becomes necessary to undo it. 2. If the hair is loose and unbraided then it is necessary to wash the hair thoroughly so that the water reaches the hair-roots and not a single hair remains dry. 3. If a man has long hair and has braided it, he is required to wash the whole hair up to its roots. 4. In the event that one is wearing a tight ring, or a necklet, or earrings, etc. then one must to move it to-and fro to enable the water to touch all of the skin. PROPHETIC WAYS OF TAKING THE MAJOR SHOWER A person is following in the footsteps of the Prophet, the praise and peace be upon him, if he does the following when taking an obligatory major shower: (1) Having the intention of obtaining purity in order to please Allah. (2) Taking the major shower in the prescribed way. (3) Beginning with the minor ablution starting by washing the hands up to the wrists. (4) Removing all impurities from the body and washing it thoroughly. (5) Brushing one's teeth. (6) Running water over the body three times. PLACES IN WHICH THE MAJOR SHOWER IS PREFERABLE (1) Taking the major shower in privacy. Covering one's privates parts when standing. *********** 2. To wash the right side first and then the left side. 3. To have GSusl on a clean place. 4. To use neither too much water resulting in its wastage, nor so little that the b~y doesn't become thorou~ly wet. 5. To have Ghusl in the sitting posture. Injunctions Concerning Ghusl 01~uel is performed for three purposes: 1. To obtain purity after the sexual intercourse, etc. Gl, usl in this case is imperative (Far.d). 2. To please Allah and deserve H/s appro~al. This is Sunnet and highly commendable. 3. To c]can the body of dirt and dust or to seek relief from the heat of summer. This is Mubah (permissible). When is Ghusl Imperative ? It is imperative to perform Ghu81 in event of the following: l. Seminal discharge. 2. Penetration of the glens of the penis into the vagina. 3. Menstrual discharge. 4. Bleeding on account of First Case If seminal discharge takes place/n the lustful state from geni~als, Gl~usl beoomes/rnperat/ve' This may happen dur- sleep, or through copulation bet. ween man and woman, or with an animal, or through sex stimulation in any way, or through masturbation, etc.l person discharges 'semen after he has 'had ~Z~usZ to' purify himself after seminal emission, due to any reason, he have to have a fresh ~i~sZ. 2. If no sign is found on the garment afterw~k/~g Up from sleep of the seminal emission even though a person ~eam~ that he had the n/~ht emission and the pleasurab/e expertend, not have ~. . If a person finds the garment wet due ~ seminal emission after sI~p, be will have to have ~8~ even if he c~nno~ recall the n~ght emission. 4. Ira person has the pleasurable sex experience during sleep, he must have ~,~, even though he is cer~in that the wetness on the garmen~ is due to prostat/c fluid and not the becomes imperative even if the semen afar discharge remains stuck up in the for~kin ~veri~ the tip of the penis, in c~e it has no~ b~n ~emov~ in o/roumeision. 6. If a person has experienced orgasm, but he proses the organ and preven~ the emission of the semen, which flows out after the lustful state is over, he must have ~. Se~nd Case If the glans of the penis penetrates the body of another living person, whether male or female or et~nuch, in the anal or genital part, with or without seminal emission, ~]~sZ becomes imperative. both the active and the passive partners in the unnatural act are adults, G~u~Z will be imperative for both, otherwise for the adult one only.2 I. These different cases of the seminal disoharge have been described to give details of the injunction regarding ~lhusl, otherwise causing seminal emission except in marriage or its taking place during sleep, is both foolish and sinful. 2. One shoulal bear in mind that Islam forbids the males to insert the organ into any part of anybody except in the genital part of/ie wife, Few Exldanatfons ma:;e inserts his or~an into .the body of & minor girl and there is no chance of a rupture of the genital or anal part taking ple.ce, it will be imper~ktive for the male to have 2. If a woman in a fit of sexual oxcitement, inserts the organ of a man or an animal, in the lustless state, or a piece of wood, into her vagina, she will have to take ghusl even if she does not experiience orgasm. 3. If the organ of a castrated male penetrates the body of a male or a female, Ghusl will be imperative for both if they are adults, oth{~rwise for the adult one only. 4. Ghu81 will be imperative even if the organ is inserted sheathed in a cloth or skin. 5. If the glans of the penis has been cut off, penetration of an equal part of the rest of the organ, will make Gh~sl iraper- Third.Case The m/nimum period of the menstrual discharge is three days and three nights, and the maximum ten days and ten nights, the minimum period of purity in between being 15 days. Therefore, if the duration of the discharge is less than three days and three nights, Ghusl will not be imperative; now if there occurs anothf,r d/scharge before the minimum period of purity has boon co~pleted, it will not be regarded as meastrual, and therefore, G/~u~rl will not be necessary after it. Fourth Case 'G~uSl also becomes imperative at the cessation of the bleeding that goes with childbirth (~Vifds), which occurs after more than h~lf the b~by h~s been delivered, and continues for 40 days in normal oases. The bleeding occurring before that stage and cont/nu~ng beyond the maximum period of 40 days, ~s' not Nif~s, and, therefore, G~usl on that account is not necessary. If, however, there is no bleeding whatsoever after childbirth, G~usl will not be imperative though it is preferable 0 have it. Cases in wb~cb Ghasl is not InsNative 1. Emission of pureratio fluid (w~th or without lust) or bleeding on a~ount of 2. Peaetratioa of less than the glans of the penis. 3. Insertion of the male sem6n into th6 vagina without copul&tioa, in an arti6eial way. Insertion of the male ortn into the navel of the other person. 5. ~opulatioa with a v/rSia prov/dod that her remains/nts~t. hymea aa onerag, oto. 7. Somia&l omiss/on, without lust. oa a~oount of a fal~, or shoclr, or aft~r ur/aat/on, ete. Occasions on which Ghusl is Sennat On l?riday before the oonSroationa/ prayer. day before the oonSregat~ional 3. Before puttins on/Ar~m for performinS Ara~Tj or' 4. On the day of L'fr~.~A (durins A~.~) after the sun de,~lined. Occasions on which (~;hus! is Mustahabb l. On one's embr~nS dead body. 3. On ono's roSaiuins 8eases after a fit tion, etc. of/un~ey, antozaca. the I~h~uight of ~ha'bau. 5. On enterin~ the Iloly precincts of Makkah and l{adinah. 6. Before observing the solar or lunar eclipse prayers, or the prayer for rain, etc. the morning of the loth of Zil-Hljjah after the Pr~yer for the stay at Muzdalifah. 8. After casting pebbles at Jamar~t during H~j.7. 9. On repenting of one's sins. 10. For the pucp~s~ of atteudinS a party or fuuotion ing on a new dress. ll. Oa cornlug back home from a journey. Occasions on which Glmsl is Mubah (Permissible) Besides the occasions mentioned above, if a person feels like having a bath for any other purpose, he may do so, but this will have no religious bearing or value. A few instances are: 1. After sweeping the shop or house. 2. For the purpose. of removing the dust, mud, etc. from the body. 3. For cleaning the body of dirt due to sweat, etc. 4. or the sake of relief from the heat of summer. 5. For freshenjug the body after labour and fatigue, etc. Mbcellaneous Regulations 1. If a person needs to have OAu81 (after sexual intercourse, etc.) and plunges into a canal or stream, or stands in the rain, so that his whole body becomes thoroughly wet with water, and he puts water into the mouth and nose ~s well, he will be deemed to have performed G/iusl and obtained purity. 2. If a person does not perform Wudti boforo Ghusl, but hie had proper Ohusl in the prescribed way, he may not perform Wud~ later, because all the esseatial parts to be washed have already been washed during Ghusl. 3. Ira person does not put water into the mouth before but has drunk enough of water, the condition of will be deemed to have been fulfilled. 4. If a person has applied oil to his hair, or massaged body with it, and water seems to be slipping off the oily body, during Ghu81, he will be deemed to have performed (Tl~usl and achieved purity. 5. if a person has applied polish or.p~tnt to the nails, are,, it is necessary to remove it before performing Ghusl, so water reaches every part of the skin. 6. If on account of a diso,so, pouring of wikt_-r over the head is deemed to be harmful, one may w~sh the rest of the body for tho purporse of Ghu81, and wash the head le./~er when there is no such risk. Injunctions Concerning Major Impurity (Hadath Akbar) In the state of Hed.tA Ald~r, which is a state of impurity due to sexmil intercome. mens, etc. one is forbidden: 1. To enter the mosque; if, however, there is a genuine necessity, one may enter it with Tayantrn~. For example, A person who has to enter and come out of his living quarters through a mosque, or has to take water from thc mosque, where alone it is available, is allowed to enter the mosque with am,turn, and come out as soon as the need has been sat/stied. move round the Ka'bah. 3. To recite the Kor'an, even if it be a single verse. 4. ~Co handle and f. ouch the Kor'an; one may, however handle the Kor'an under the 0ond' ' ' . . ~tlons mea~/oned in conn,ct/on with Hadath .4sghar on page 38. To offer prayers, perform ~jd~ ~iltzwat, etc. im allo_ forbidden in the s~,ate of Hadat~ observe a f~st during the menses and have .sexual intercourse w/~h & wife during the menses and 1Vif~s. One m~y, however, embrace and caress her and express one's love for her, and eat and dr/nk with her. 8. One is, however, allowed to go to the 'fd ground or attend lessons at a religious institution, in the state of Hadat~ .i/tber. 9. One may also recite from memory those verses of the Qur'aa which contain the glorification of Allah or suppl/cations to Him, e.g. /~huzz4-hu singrun w~ l~z nauzn; Lah~4 wart~ .~1 ard. or R{zbbantl itz-n- ' ' ' ' " ,ySl.~/thi~ati. hasanatan-z~a.~in~ lO. One may aIco r,cite -41-1~'~1i1,6~ and the qunfit with the intention of invoking Allah'. help and mercy. s,., CHAPTER VIIi TAYAMMUM (PURIFICATION WITH DUST) The ideal means of purification is water which Allah Almighty through His grace has made a?ailable to man in abundance. But there may be conditions and circumstances when water is not available, or if available, it may not be possible for a person to obtain purity through it, or its use may be harmful to health. In such cases Allah Almighty in His unbounded mercy has granted the Muslims the concession of using pure dust as means of purification, and has also taught them the method of cleansing themselves with it, so that they . nay carry out their religious duties without any hardship. TEe Qar'an says: " ...... and if you can find no water, then cleanse yourselves with pure dust; strike your palms on it and wipe your hands and faces with it. Allah does not wiII to make life hard for you, bu~ He wills to purify. you and complete His blessing upon you so that you may show gratitude". (5:6) What is Tayammum ? Literally Tayammurn means 'to will er to turn to', but as a term of Fiqh it means turning to pure dust for the purpose of obtaining purity from the stato of i~npurity. Tayarnmum can be performed instead of Wuda and Ghusl both, and so one can cleanse oneself of both the Minor and tho Major Impurity. Obviously, this is a great fayour of Allah Almighty to the Co'nmunity of the Holy Prophet Mahammad (Allah's peace be upon him), and for the whole of mankind till the Last Day. This ~oncession has been granted so that the Muslims may carry out their religious duties and obligations in all conditions and circumstances and in all regions of the world without any hard- When Is Tayammum Allowed ? 1. One may perform ff~allammurt~ if one is staying at a place where there is no trace of water, or no hope of getting water or if water is avaiI&ble, it is at a distance of a mile or so, and it may entail unnecessary hardship to go and get it. 2. Or there exists a genuine danger of an enemy, or of a harmful auimal, like a snake, etc. or of thieves, near the source of water, or there is no rope and bucket to draw water out Of a well, or a womau feels a danger to her'honour/fshe goes out Or water is available but in such a little quantity that if it is consumed in PFu~ or Ohusi, nothing would be left for drink/ng and cookfng purposes. 4. Or water is available, but/ts use is deemed to be harmful to health. For example, Suppose one has formed the habit of using hot water for ~Yu~a and ~hue~ during winter; now if cold water only is available aud one is sure of harm if one uses it, one may perform ~a?/ammum to obtain purity and avoid missing the prayers on the pretext of the non-avaHab/lity of hot Water. 5. Or water is available, but at an exorbitant rate, or if the rate is reasonable, one does not have enough money to buy it, or if one has the ~noney one has saved it for the travelling 6. Or water is available but it is intensely cold and if used. it is likely to cause a disease like pneumonia, paralysis, etc. and there is no chance oF getting the w~ter heated. may also be performs if one fears that-if one goes to get water for ~zud~ or ~us~ one is likely to mia~ . prayer which cannot be offered later, e.g the funeral prayei~ 'Id prayer, or the Solar and Lunar Eclil.se prayers. etc. 8. Wafer is available but one is unable to get 'it on acoomxli disal}ility, weshems, diseMe, etc. or cannot draw it out of well, or cannot work a pump, etc. 9. If a person is travelling non-stop in a bus, train or aeroplane, and water is not available on board, or if available, one cannot perform Wudu due to the rush of passengers, one may perform Tayarnm~m. 10. If one has boils, wounds, etc. on major part of the body, one may perform TaFmm~m. 11. If one is on a journey having a little water on board, and there is little possibility of getting extra water on the way, one may perform ~ayammum and save the water for drinking and cooking purposes. Tayammum: The Prescribed Way Begin with Bismillah and have the intention of performing ~ ayamfnum; then striking both the open palms gently on pure dust, and shaking off or blowing off extra dust, if any, wipe the entire face completely and comb the beard (with fingers) as well. 'Then striking the open p/ams once again on pure dust, and shaking off extra dust, fiz2t wipe the right hand from the fingers to the elbow, and then the left hand from the elbow to the fingers completely including the back of hands and spaces between fingers.. If one is wearing a watch, bangles or a ring etc. one zhould move it and wipe the skin under it, too. Fard Parts in Tayammum 1. To have the intention of seeking purity for the sake of AII~h's approval. strike both the palms on pure dust and wipe the face. strike both the palms on pure dust and wipe the hands up to and including the elbows. SuBnat Parts in Tayammum 1. To begin with Bisrnill~. 2. To follow the prescribed sequence: wiping the face first and then the hands. 3. To strike the palms, and not the back of hands on dust, 4. To shake or blow off extra dust. 5. To keep the fingers apart while striking the palms on dus~. 6. To wipe the faco and the hands with at least throe fingers. 7. To wipe the right hand first and then the left band' 8. To comb the beard (with fingers) after wiping the Means of Tayammum ~'altamraura can be performed with pure dust aRtl. like things which cannot burs to ashes or cannot melt, like eollyrium, lime, stone, brick, sand, marble and other hard stones, TaI/afnfnum cannot be performed with those thing, sad articles which can burn to ashes or can ~aelt, e.g., wood, iron, gold, silver, copper. brass, tin and other metals, and also ~11, grain, paper, nylon and articles made of plastic etc._ 3. If, however, there is a layer of dust on any of theoe articles, one may perform Tayammufa with it. For example, If dust has settled on a bundle of cloth, chair, table, etc. one may perform Taltafaraura with it. 4. Articles wit~ which Tayafnfnum is allowed, e.g. stone, brisk, earthenware, ere, can be used for Ta~/aramum even if they have been washed and there is no dust whatever on them. Factors lhat Break Tayammum 1. Factors that render Wuda void or which make Of, nat necessary render Tayan:mum also void. 2. If a person has performed Ta.yamrnum instead of both W~du and Gh~sl, and his Wudu breaks, it will render his ~Ta.~tamfn~m for Wudu also void; but his Taltarnmum for Gh~sl will remain valid unless t'ihusl itself boeomes necessary due to some reason, e.g., seminal discharge. manses eta. 3. If Tayarnraurn is porformed oa aeeount of the nonavailability of water it will beeomo void &s soon as water becomes availab/e. performed on account of an ailment or some other genuine reason, it will become void as soon as one recovered from the ailment or the reason has eeased to be genuine. For example, A person has perfjrrned Ta.~afnmurn in intense cold due to the fear of cate]ting a disease; now if hot water becomes available, ~r'ayamrnum will become void. person has performed Taya~nfnu.z duo to the presence of an enemy, or a harmful animal, like snako, etc. near the source of water, Tayarn,"nurn will become void as soon as the eauso of fear is removed. person h~ ~rform~ Ta~a~um while travelling non-stop in a bus, tr~in, or aeroplane, but on the w~y he s~ rivers, canals, stre~ms, etc. here and there, his Ta~am~um will rem~/n valid, b~use he cannot make use of the water that he 7. Ira person has performed Ta~'afnrn~t~n on account of & genuine reason, which later ceases to be gen~/ne, but another equally genuine reason comes about, his earlier Taya~nmum will be rendered void. For example, A person performs Taya~nrn~,n due to non-availability of water, then water becomes available, but he falls ser/ously ill and is not allowed to use water, the Tayamrnum performed earlier will be rendered void. 8. /fa person has performed Tayarnmum instead of Wudu, then sufficient water for performing Wudu becomes available, his Tayammum will become void. Another person has performed Tayammu.~ instead of Ghusl, then water becomes available, but it is just sufficient for performing W~d~L his Tayamrnurn for Ghusl will remain valid and unaffected. Miscellaneous Regulations 1. A person has performed Tayammum due to non-availabi. lity of water and observed prayers; then even if water becomes available within the time limit for the particular prayer, he need not repeat the prayer. 2. One may continue observing one's religious duties and obligations regularly with Tayammum as long as thb genuine reason exists, with complete satisfaction of the heart, and should not worry oneself about the non-availability of water, for instance, on the assumption that water is the only real means of purification and not the dust. The fact, however, is that according to the Divine Law, dust is as good a means of purification as water, and one should avail of this concession m' of necessity, with full faith and .a~/s/action of the heart. H'a~.ffr, mmutn 89 3. If a person after a thorough search for wafer has oldserved his prayers with Taya~.,t~m, and then comes to know that wafer was available nearby, he may not repeat his prayers, because both his Tayammum and prayer are perfectly in order. 4. During a journey one may borrow water from another person for Wudu, but if one is not likely to get..water on borrowing, one may perform Tayarnrnum. 5. Tayarnmum is permissible instead of both W~d~;, and Ghu~l, when one needs to have them, and is performed in the same pre~eribed way, and one and the same Tayamrnum is sufficient for both. Instance; If a person needs to perform Gliusl, and instead he performs Tayarnmum for agenuine reason, he can observe a prayer with the same Tayammum and need Dot repeat it separately. 6. One may observe mor~ than one daily prayers with one and the same Tayarnrnum until it is rendered void on some account. Similarly, one may observe Fard, Sunnah, Haft prayers, Funeral prayer, Sajdah Tilawat etc. with the same Tayamrnum. However, if one bas performed Taya~nrnum only for the purpose of handling and reciting the Kor'an, or entering a mosque or a graveyard, one cannot observe a prayer with that Tayarnrnum. 7. Water is avaflable but one fears that while one is performing W~du or drhusl, one is likely to miss the Funeral prayer, or the 'Id Pray-jr, or Solar or LuQar Eclipse prayer, which cannot be offered later, one is allowed to perform Tayammurn and join the congregation. 8. Ira person cannot perform Taya,~rnum by himself due to a disability, he is allowed to have another person's help to perform Tayamrnurn; the other person will strike his own hands on the dust and wipe the face and hands of the disabled person. 9. If a person has two vessels containing pure and impure water respectively, and he is not sure of the vessel which contains pure water, he is allowed to perform Tayamrnum and observe the prayer. 10. A person can perform Tayam,~urn several times with the same clod of earth; even several persons can use it for performing Tayammum; the 01~ is ~ot ~0 be treated tike used water. CHAPTER IX SALAT (THE PRESCRIBED PRAYERS) prayer is the second important pillar of Islam after linen. In view of its vital importance, it should have been placed just after the basic Articles of Faith, but since purification is an essential pre-requisite of the prayer, the prayer and the commands and injunctions concerning it are being presented What is the prayer ? The Kor'anic term for the Islamic prayer is &dat, which stands for 'attending to, praying to or seeking nearness to -41/ah'. The Kor'an has taught all the essentials of Saint and the Holy Prophct has demonstrated practically how it has to be observed and porformod. Tho Kor'an says: "(Allah has enjoined that) you should keep aright your direction during ovory act of worship and invoko Him alono, dedicating your faith sincerely and exclusivoly to Him". (7: 29) And elsewhere: "Fail prostrate and seek nearness (to Allah)". (96: 19) The Holy Prophet has said: "Man is nearest to his' God when he has prostrated himself before Him". (Mu.~lim) "When one of you is observing the prayer, he is in fact invoking Allah". (Bulch,iri) But how is one to attend to Allah, seek nearness to Him, and invoke H/m ~. - There is one and only one correct answer to this question: by following the way taught by the Holy Prophet of Allah, which alone is the right ann authentic way. The Holy Prophet has not only taught the essentials of the prayer, its recitals, times and ralc'ahs and its full procedures, but also practically demonstrated all this during his life. His Sayings and Practices in this regard have been preserved in the authentie books of Had~th and the consistent practice of the Ummah throughout the ages has further confirmed and secured it against overy kind of suspicion and doubt for all times to come) Merit and Importance of the prayer As soon as a person has affirmed belief in Islam, the first duty he is required to observe is to perform the prayer. AllSh declares: "Surely I am Allah: there is no god besides Me: so worship Me alone: and establish Salat for My remembrance". (20: 14) Just as belief in the Existence and Attributes of Allah is the essence of the Articles of Faith, so is the prayer the essence of all Islamic practices and deeds. That is why the Kor'an has stressed over and over again the vital importance of the prayer and emphasized it as a basic Islamic practice. The other acts of worship, besides the prayer, have been made obligatory for particular categories of people on particular occasions only, e.g., Hajj and Zak~t are obligatory for the rich Muslims only, fasting has been prescribed for one month only during the year, but the prayer is a duty that has no other condition than of Faith (~m~n). No sooner has an adult person expressed faith in Islam than the performance of the prayer times a day becomes binding on him, whether he is a male or a female, rich or poor, healthy or sick, resident at home or on a journey. It is not excused even in the battlefield and ha~ to be observed in congregation, in the way prescribed by the Qur'aa. Besides motivating the people to obser ~e the prayers, For deraris ind illustratio~s~ see our book "~vt~e Prescri&ed prayer." the Kor'an has even given warnings and held out threats of dreadful consequences and ignominy in tho Hotcarter to those who deliberately negelect or miss their prayers: "Each soul is a Ifledge for its own deeds except those of the right hand: they in the Gardens will ask the sinner~: 'What drove you into Hell ~' Th,.y will say: 'We were not of those who observ- ed their prayers". (74: 38-43) "On the dreadful Day when these people will be summoned to prostrato themselves, they will not be able to do so: their eyes will be downcast and they will stand utterly humbled. They were summoned to prostrate themselves while they were dohaleso),,.and hearty (in tho world but they refused to (68; 42, 43) The Holy Prophet also has stressed the importance of the prayer in various ways. For instance, he said: "The prayer is the only d/stin~t/on between the Believer and the unbeliever." "The prayer of the person who observes it regularly will serve him as a light on the Day of Judgment, and will be a means of his salvation, and a proof of h/s faith. But the prayer of the person who does not observe it regularly and with due attention will neither be h/s light, nor will it protect him against the torment of Allah: and such a one will rise with Korah, Pharaoh, Haman and Ubayy bin Khalaf, on the Day of Judgment". ilu~gi). According to H. adrat Abu Zarr, the Holy Prophet one d&y came out of his house during the autumn season and shook two branches of ~ tree, which started shedding/ts dry leaves. The Holy Prophet then said, '0 Abu Zarr ! when a ~luslim observes his prayers w/~h clue attention and devotion, he sheds his sins just like this tree which is shedd/ng its leaves'. On another occasion he said: "If one of you has a canal of water flowing in front of his door, and he' washes himself up in it five times a day, will he still remain dirty ~ ~frhe Companions replied, 'No sir, he will become absolutely clean and pure'. The Holy Prophet said, 'The five daily prayers have the same effect. Allah wipes off the dirt of sins of the one who offers them regularly'." According to Had rat '.a. li, the Holy Prophet usually had the word 'prayer ! prayer !' on his lips during the last days of his life. Practically as well the Holy Prophet found great solace and satisfaction of the heart in the prayer. Whenever he found time he would rush to the mosque and spend long hours standing in prayer with the result that his feet would get swollen. Obviously the observance of the prayer is a natural consequence of one's affirmation of Faith, and one is incomplete and imperfect without the other. A person who is neglectful of his prayers cannot claim to be true in his Faith. Hadrat 'Umar would often remind his governors of their responsibility in respect of the observance and establishment of the prescribed prayers. He would write to them: "I feel that your duty with regard to the establishment of the prayers is your most important duty. The one who guards his prayer indeed guards his whole religion; and the one who neglects his prayers would in time destroy the rest of his religion as well". (Mizhk~t) Requirements and Conditions of Establishing the prayer The ideal prayer is that which is observed consciously with full regard for all its inward and outward requirements. The Kor'an does not simply tell the Believers to offer their prayers somehow, but it urgos them to guard and establish their prayers in the prescribed manner. This .implies that the one performing tho prayer has to comply not only with the outward conditions of establishing the prayer but has to make an effort to produce the requisite mental and spiritual state as well. The necessary 94 ~v~ryday ?uli requirements and conditions of the prayer are briefly as follows: 1. Cleanliness and Purity One has to purify one's garments and body fully in the prescribed way before standing up for the prayer. The Kor'an zays: "0 Believers, when you rise to offer ~ai~t, you must wash your faces and hands and arms up to the elbows and wipe your heads with wet hands and wash your feet up to the ankles; and if you have become unclean, cleanse yourselves with a full bath". (S: 6) And elsewhere: "And purify your garments".' (74: 4) 2. Punctuality The prayer has to be observed punctually at the appo/nted . "Indeed .Salat is a prescribed duty that has to be performed at the appointed times by the Believers". (4:103) The Holy Prophet has sa/d: "The true Musi/ms are those who keep an eye on the movements of the sun, the moon, and the stars test they should miss their Pr&yers, which they have to observe at the appointed times". (Mustadralc H,~lcim) They keep an eye on the movements of the sun and the m~~,~ in order to ascerta/n the right time for the part/eular prayer and observe it punctually within the prescribed time limits. 3. Regularity All the five daily prayers have to be observed with perfect regularity without a break. The true Believers are those: " ...... who are regular in their prayers". (70: 23) 4. Lining up for prayers The rows in ~he congregational prayers have to be absolutely straight and balanced. Aceording to Nu'man bin B~hir. 4~u ~~ ~he Holy Prophet took extraordinary care to see that the rows were properly aligned, and it seemed as if he would set the arrows straight with their help. He did so persistently till the Companions realized the due importance of proper alignment ~n' the prayers. One day he was about to start a prayer, when he saw ~ man with his chest protruding a little from the row. He stopped and gave the warn/ng: "0 People 1 Keep your rows straight and balanced, otherwise Allah might turn your hearts one against the other". On another occasion he remarked: (Muslirn) "Keep your rows straight in the prayer, because proper balancing and alignment of the rows is a necessary condition of establishing the prayer". (Bulehari) While forming the roars, the people who possess knowledge and understanding of religion should stand close to the Irnarn behind him. This will be possible only when the righteous and knowledgeable persons command respect of the society and distinguish themselves b~. their dignified behaviour and their keenness to come to the mosque well in Lime to get a suitable place near the Imam. According to Hadrat Abu Mas'ud, the IIoly Prophet used to pass his hand over the shoulders of the people and would tell them to get aligned lest as a consequence of crooked and irregular rows their hearts be turned one against the other. Then he would urge those of them who possessed knowledge and insight to stand close behind him,-then those who were next to them, then those who were next to them. (~Ifu~lim) Peace and TranquiIlity The prayer has to be observed with perfect peace and tranquiIHty so that eaoh recital and article in the prayer is performed as distinotly and rightly as it should be. The Kor'an saya: "Pray neither with too loud a voice nor with too low, but follow a middle way between these two". (17: 110) Hadrat Abu Hurairah says that the Holy Prophet was present in the mosque in a corner w,hen a man entered and offered the prayer. He then came towards the Holy Prophet and greeted him. The Holy Prophet responded to his greeting and said: "Repeat your prayer, for it was not performed well". The man went b~ck and repeated his prayer; then he returned to the Holy Prophet and greeted him. The Holy Prophet responded to him and asked him to go back onoe again and repeat his prayer. The man repeated his prayer for the third time and then requested: "0 Messenger of Allah ! Teach me the right way of performing the prayer". The Holy Prophet said: "When you intend to observe the prayer, first perform your Wuda well; then face the Kiblah and begin the prayer with Tal~bfr (-411~h-o-dl~bar); then recite a passage from the Kor'an that you may find easy (another version: recite~Al-~ztihah and after it some easy passage);then bend down in Ruk~' and observe it with perfcct peace; then stand up erect; then go down in Sajdah and observe it ~ith perfectpeace;then rise from Sajdah and sit upright, and thou complete your prayer ia the same manner with perfect calmness and tranquiIlity". (Bukh~ri and Muslim) The Holy Prophet meant to impress that the prayer 1s' not to be regarded as a burden which has to be thrown off one's head as quickly as possible~ but it is an act of supreme worship of Allah, and must bo observed in full consciousnses, leisurely and with due attention for all actions and movements. He asked the marl to repeat his prayer thrice because a prayer that is not performed with due attention and devotion was deemed by him to have not been performed at all. Hadrat '~'ishah has described the Holy Prophet's prayer thus: "The Holy Prophet began his prayer with Takblr Tahrlmah (xillah-o-zlkbar) and started recitation with .4Ll'~tihah. Whoa he bowed down for Rul~' he would neither keep his bead raised nor bend it down, but would keep it in line with the back. Then when h~rose up from Ru~,, ho would s~nd up erect before going down for ~aj~h. Then when he rose up after 8ajdah, ho would s/t upright befo~ going down for tho se~ad 8ajda~. He would r~ite ta~ay~a afar every two ra~'a~ when he would pla~ h/s left f~t flat oa the gro~d and keep his right f~t upright, and would forbid the Companions to sit like a dog. He would forbid them to rest their el~ws on the g~uad during 8ajdah as the beasts do when sitting and rhea would ~ish the 'prayer wit~ T~tfm". 6. E~b~shing Cofigregat~ona~ prayer ' The Tar~ prayer h~ to be Performed ia ~agregat/oa, except when one's life or Property is at stake, or one is down with illness. The Qur'~a says: "~. ..... and ~ad dowa (in Ru&~,) with thee who bend down (in Ru~')" (2: ~) "And (0 Prophet), when you are P~eat the Mus/ims, and are going to load them ia prayers...', ~is instruct/on is about observing the prayer ~I~c~/Y~ the battlefield. Even during actual ~ght/ag the Muslim ~ld/ers are not to offor the prayer individually, but have to Perform coll~t/vely under the leadership of aa Iredto. The Holy Prophet has said: "The penon who hears the Call of the ~u'azzin ~ 0oagregat/on~l prayer, and there is no geau/ae reason to prevent h/m From rushing to the mos~e, and yet he offers h/s prayer alone, his prayer will not be ~pt~ by Allfib. When the people ask~ what he meant by 'genuine ~asoa', he said :'a danger to life or ro or serious illn~s". P ~rty, According to H~r~t Anus, the Holy Prophet sa/(~b? ~8 Ev~r~taa~t .w~q~ "A person who attends congregational prayers for 40 days regularly, right from the first Talcb~r to the end, is granted a two-fold immunity: immunity from the fire of Hell and immunity against hypocrisy". (T~r.tidl~i) 7. Distinctive and 'Leisurely Recital . The Kor'an deserves to be recited distinctively with due attention, understanding and awareness of the meaning of the text, and with love and interest, considering each verse deeply. It is reported that the Holy Prophet used to rocite each word and each verse of the Kor'an distinctly and with perfect calm- ness, clarity and intelligibility. The Qur~an says: ' "Recite the Kor'an leisurely". (73: 4) "The Book that We havo sent down to you is blessed that people may ponder over its verses, and the thoughtful ones may learn lessons". (38: 29) Zeal and DedicatiOn The ideal prayer is that during which one's whole attention of the heart and mind is turned towards Allah, and af~or one has obsorved one prayer, one is zealously and keenly looking forward to observing the next prayer so that one may commune with Allah a~d experience! the Divine presence. I,,. ...... you should keep aright your direction dnring every act of worship and invoke Him alone, dedicating your=faith sincerely and exclusively to Him". (7: 29) ""0 ~'Beiievers' whe~ you hoar the Call to the Fri~ day prayer, hasten to the remombranco of Allah and leave your trading". (62: 9) 9. Humility and Submission One should stand before Allah like a humblo and obedient servant with a submissive heart ia awe of the Almighty and should express feelings of humility physically as well: "Take great care of your prayers, especially of a prayer that has excellent qualities of SaidZ, and stand before Allah like devoted servants". (2: 238) "And (0 Prophet), give good news to those who adopt an attitude of humility and submission, whose hearts tremble when they hear Allah being mentioned, and who show fortitude in affliction and prayer' '. establish "0 Prophet, remember your Lord morning ~22d: 35) evening, deep in your heart with humility and with fear, and also in a low voice with your tongue . do not b those who are heedless". . e of (7:205) It is said that when Imam Za/n-al-Kb~din Performed Wudu, his face would turn pale. Whon asked why it happened so, he replied it was in awo of H/m before Whom he stand. intended to 10. Derorlon ansi Humbleness Devotion and a humble state of mind are the very essence of the prayer, and a prayer devoid of them is no prayer at, all. One's mind and body, heart and soul should be fully/ncl/ned toward Al/ah and one should stand in perfect awe of the S'~preme Lord of the universe; no mean thought or base emotion should cross one's mind during the prayer: "Successful indeed are the believers, who are humble in their prayers and who shun what is vain". (23: 1-3) 11. Feeling 0~' Divine Presence The prayer is a sure means of cultivating Divine Presence. Tho Holy Prophet has said: the feeling of "Man is nearest to h/s God when he himself before Him". Prostrates One should always cherish the d ' (Muslim) to Allah deep in one's heart 0 es:re of attaining nearness ~vith the feeling that one is se ~ neshou/d observe the prayer e~ag Allah, or at least have the feel/ng that Al/ah is watching him. The Kor'an says: "Fail prostrate and seek nearness (to 12. Remembrance of A|lab (96 z 19) The most comprehensive and authentic way of remembering 100 Ev, ryday 1~iqh Allah is through the prayer, because this has been taught. and prescribed by' Allah Himseif~ A prayer devoid of the spirit of remembering AHab cannot be a prayer of the Believer. " ......and establish prayer for My remembrance". (20:~4) "indeed only those people believe' in Our revelations, who, when reminded of them, fall prostrat4~, and glorify their Lord, and avoid vanity". (32: 15) In other words, they perform their Rulctt' and Sajdah with full consciousness and utter words of Allah's praise and adoration with perfect understanding and awareness of the fact that they are standing in prayer for the remembrance of Allah, the Lord of the universe. 13. Avoiding Display Another condition of an ideal prayer is that it should be performed without any tinge of hypocrisy or display and one should be sincere and true to oneself' and to Allah in the act of worship, for a prayer which is offered with a view to be:seen by others, is no prayer and is oven harmful: "Doomed are the praying ones who are unmindful of their prayers and act only to be seen by others". (107:4) According to Ha.drat Shaddad bin Aus, tho lioly. Prophet ;aid: "The one who prayed with the intention of being seen by others oommitted shirk". (Musnad A.hmad) 14. Complete Resignation The last requirement of the ideal prayer is that one should be completely resigned to the Will of Allah, and should live one's whole life in complete obedience to His Law, and should even embrace death for His sake ': "My .Salat and my rites of worship and my life and my death are all for Allah, the Lord of the universe; Who has no partner with Him. This is what I have been enjoined, and I am the first to surrender to Him". (6: 163) Thus the prayer which is observed with complete resignation and a sense of surrender to A/lib Almighty will lie really beneficial. On the one hand, it will enable man ~emperament. ally to abhor and detest all kinds of evil ~ and indecency and, on the other, make him intensely eager and keen to adopt good ways in life and attain higher and still higher degrees of excel- lance and righteouaness. ApaFt i~r~fni fu|6lling the above-mentioned cond/tiozs and requirements for establishing the prayer, it is also neees.ary that one should observe the i"aAajj,~d and other optional prayers as well, spend one's time in reljg/ous contomplat/on in ways taught by the Iio/y Prophet, and commune with Allah seclusion, feel remorse and repent of one's sins off and in order to gain spiritual excellences and the on in ous life. blessings of a v/rtu- ObIFgatOry :~titUS Of the prayer ~ea~ure of the Holy Pro he . Companions' life ever since h' . p t and him appointment to Prophethoed, but the five times regular prayer was preseribed on the ocomaion of the Holy Prophet's Ascension to Heavens, when Al/ah called up into H/s presence, about one and a half years before his migration to MacIinah. After this Archangel Gabriel taught the Holy Prophet (by Allah's Command) the times of the prayer and the method of performing it. The Kor'an has over and over again mentioned the prayer as an essential religious duty of the Mus|/ms. The one who does not reoognize the obl/gatory status of the prayer cannot be a Muslim at all. lOZ CHAPTER X TIMES OF PRAYERS The prayer is an obligatory duty which has to be performed at appointed times (4: 103). The respective times for the five daily prayers are as follows :1 I. The Fajr (Morning) prayer It has to be offered between the break of dawn and the ramrise. 2. The Zubr (arly Afternoon) prayer Its time is between the declining of the sun and becoming 1. Besides the clear pointers to the times of the prescribed prayers as eontained in the Kor'an (in 4: 103, 11: 114, 17: 78, 20: 130, : 17, 18}, the Holy Prophet has made them explicit in the following "Gabriel led me in prayers twice near the Holy Ka'bah. On the first day he Observed the Zuhr prayer at a time when the sun had just begun to decline, and the shadow was no longer than' a shoe-lace. Then he observed the '.4.r prayer at a time when the shadow of everything was equal to its size. Then he observed the Maghrib prayer at the time of breaking the fast, and the 'Ish~' prayer soon after the disappearance of the twilight, and the Fajr prayer at the time when the faster withdraws his hand from food. On the second day, he led me in the gtthr prayer at the time when the shadow of everything was equal to its length, and the '~4sr prayer at a time when the shadow of thizgs had doubled, and the Mvghrib prayer at the time of breaking the fast, and the 'Isha' prayer when one-third of the night had passed, and the Fajr prayer when the light had spread all around. Then Gabriel turned to me and said; '0 l~'luhan~mad ! these are the times when the Prophets observed their prayers; but the ideal times arc bet,ween the two extremes'," ***** every2 101 been on joined, and I am the first to surrender to Him". (6: 163) Thus the prayer which is observed with complete resignation and a sense of surrender to Allah Almighty will be really beneficial. On the one hand, it will enable man temperamentally to abhor and detest all kinds of evil and indecency and, on the other, make him intensely eager and keen to adopt good ways in life and attain higher and still higher degrees of excellence and righteousness. Apart from fulfilling the above-mentioned conditiozs and requirements for establishing the prayer, it is also necessary that one should observe the Ta~ajjud and other optional prayers as well, spend one's time in religious contemplation in ways taught by the Iioly Prophet, and comn~une with Allah in seclusion, feel remorse and repent of one's sins off and on in order to gain spiritual excellences and tho blessings of a virtuous life. Obligatory Status of the prayer The prayer was a daily feature of the Holy Prophet and his Companions' life ever since his appointment to Prophethood, but the five times regular prayer was prescribod on tho occasion of the Holy Prophet's Ascension to Heavens, when Allah eal/ed up into His presence, about one and a ha/f years before his migration to Mad~nah. After this Archangel Gabrio/taught the Holy Prophet (by Al/ah's Command) the times of the prayer and tho method of performing it. Tho Qur'aa has ovor and over again mentioned tho prayer as an ossontia/ro/igious duty of the Mus/ims. The one who doos not reoognize the ob/igatory status of the prayer cannot be a Muslim at all. CHAPTER X TIMES OF PRAYERS The prayer is an obligatory duty which has to be performed at appointed times (4: 103). The respective times for the five daily prayers are as follows :~ 1. The Fajr (Morning) prayer It has to be offered between the break sunr/se. of dawn and the 2. The Zuhr (Early Afternoon) prayer /ts time is between the declining of the sun and becoming 1. Besides the clear pointers to the times of the prescribed contained in the Kor'an (in 4 103, 11: 114, 17: 78, 20: : prayers as 30: 17, 18), the I/oly Prophet :as made them 130, Hadith: ixplic/t in the following "Gabriel led me in prayers twice near the Holy Ka'bah. On the tint day he observed the Zuhr prayer at a time when tl~e sun had just begun to decline, and the shadow was no longer than' a shoe-lace. Then he observed the '-4st prayer at a time when the shadow of every. thing was equal to its size. Then he observed tho Maghrib prayer at the time 0 breaking the fast, and the 'Ishd' prayer soon atar the disappearance of the twiIight, and the Fajr prayer at the time when the faster withdraws his hand from food. On the second day, he led ma in the Zuhr prayer at the time when the shadow of everything was equal to its length, and the '.4sr prayer at a time when the shadow 0 things had doubled, and the Mag~rib prayer at the time of breaking the fast, and the 'Isha' prayer when one-third of the night had passed, and the Fajr prayer when Ihe light had spread aII around. Then Gabriel turned to me and said; '0 ~uhammad ! these are the times when the Prophets observed their prayers; but the ideal times between the two extremes',', are Tirnea of Pra~l~r~ 103 double of the shadow of things. But as far as possible it should be observed between the two extremes, i.e., at a time when the shadow of a thing has almost equalled it in length, excluding its original shadow at 12 noon. The time for the Jurnu'a (Friday) prayer is also the same. In summers, hob'over, the Zu~,r prayer may be delayed a little, but the Jurnu'a prayer should be offered at an early hour during all seasons. 3. The 'Asr (Late Afternoon) prayer Its time begins immediately after the last limit of the Zuhr prayer and lasts till the sun begins to set. It should, however, be observed before the sun begins to turn pale, but if duo to some reason, one has become late for it, the prayer should never be missed but 6fiered even if the sun has clearly turned pale. 4. The Maghrib (Evening) prayer /ts time begins soon after sunset and lasts till the disappearance of the twilight. It is better to offer it as soon as the time for it has started. 5. The 'Isha' (Night) prayer Its time begins after the disappearance of the t~'ilight and lasts ti/l the break of dawn. The twilight generally disappears about 14~ hours after sunset but it should preferably be offered hours after stunset and before midnight in any case. Besides these obligatory (Fard) prayers, thore are throo W~jib (very compulsory) prayers ~5 well, whose times are as follows: 1. Witr prayer This prayer may be offered immediately after the 'IaAa' prayer; but those people who have formed the habit of rising during tho later part of the night, may observe it at any time before dawn. 2-3. The 'Id prayers Tho time for tho two ,rd prayers starts when the sun has risen and brightened up sufficiently and lasla till it l~egina to 104 decline, but it is better to observe the ,rcl hour. prayers at an early prayer Times are Universal ~Iune prayer times w~II be determjnecl jn the way ind/cated above in a]] countr/es and regions of the world, where a day and n/ght consist~s of ~4 hours, irrespective of the fact whether the days and nights are long or short.z However, in places where to distinguish between the times for the ~,~ and './st prayers, or of the Mo~/~r~b and '[si,~' prayers, the two prayers in each ease may be combined and offered together at the same time. ]~ut in t, bose reions where a day and night exoeeds 24 hours, times for prayers may be fixed according to watches taking the prayer times eke apV/icab]e at Afakkah and AfadTnah as the standard t~mee. Forbidden and Undesirable Times for prayers forbfdden to offer any prayer at the limes: following (~) TTThen the sun ~8 (~) When the sun is at the hi~hest po/nt, I]as Polea. The ezP/anation given by Maulaa~ A~u] A'la X~aud~d~ in respect of ~ h~oPrw~Yer times at the Poles, in reply to a questioner, is br~e~ ae "The Pra . Y yet t~mee in those countries where the sunrise end t~e sun. set take p/ace within 24 hou~a. no rvat/er whe/her the days end nights are long or short, will ~e cletermmecl eceord* . . LU the ~ur'an and ~?~#A ]~ ' rag to the prrnczp|es given eonstant foB and clo . u~ ~n those countries where d . uda it is not Possible . ue to or setting, the prayer times to see the sun nsing, decfin. oontact with the local Met 0~]5 mey he determined by watches throu As for break' xng the fast in countries where the days are very Iongin summer, tbn Batuta has mentioned ed during ]~emadan in summer. Pie says that there used to be hardly two hours interval between the s~et e~d ~e ds,n, end the Mus]im Performed all their religious duties during that brief time, including breaking of the fast, eating meats, offering the 'lsha' prayer, and again the Fa.~r prayer next morning, after a short interval-. (iii) When the sun is setting.1 One may not even perform 8ajdah Tildwat or 8ajdah etc. at these times. If a person has already begun a prayer and forbidden time approaches, the prayer will become void. however, a deadbody is brought for the funeral prayer, it should not be delayed. 2. It is, undesirable (gakruh), though not forbidden, to offer a prayer at the following times: (i) When one has developed a desire for passing stool, discharging urine, or releasing wind. (ii) When one is hungry and food is ready, and one fears that concentration and devotion in prayer will not be achieved without first satisfying the hunger. 3. Iris undesirable, though not forbidden, to offer the (voluntary) prayer at the following times: (i) When the Imam has risen from his place to deliver the ~h~ztbah (sermon), whether of Friday prayer, 'Id prayer, marriage or of Hajj etc. (ii) After the Fajr prayer.till the sun has risen and brightened up sufficiently. (iii) After the '.4~r prayer and before the Maghrib prayer. (iv) At dawn, except the two Ralc'ahs of ~umqt. (v) When a Fard congregational prayer is about to begin. Before and after the 'Id prayer. (vii) Between the Zuhr and '.4st prayers and aft6r the '-4st prayer on the Day of '.4rs. lab (during Hajj). (viii) Between the iMa~hrib and 'l~ha' prayers and after them at Muzdalifah (during Hajj) It is also not approved that the 'Isha' prayer be unnccessarily delayed and offered at midnight, or the Ma~hrib prayer delayed and offered when the stars have appeared in the sky. ('11rn al-Fiqh, Vol. II, p. il). :, The 'A sr prayer of the name day. however, may be offered even if the sun h~s reddoned bef~re setting, and should not be-missed. CHAPTER XI RA~{'AHS OF PRAY]?-RS A rak'ah is a section or unit of the prayer which may be Far.d (obligatory), Sunnat (compulsory), lFi.tr (compulsory), or (voluntary). Each prayer has/rs own prescribed number of two, three or four ralc'ahs, which are as follows: 1. The Fajr (Morning) prayer It has two rak'aT~s of Sunnat (compulsory)l and two rak'ahs of Far.d (obligatory) prayer. The Holy Prophet has emphasized the importance of the two Sunnat rate'abe aud he himself observed them with great rogularity. Once he said: "Do not miss the Sunnat ralc'al~s of Fajr even if you are trampled down by horses-.2 He is also reported to have said: "The two Su~nat ra~"al~s of Fajr are me than the whole ~'or/d". According to his wife, Ha.drat Hafsah, the Holy Prophet offered the ,~un,at rak'ahs in her roo~n and wouId make them very short and light and recited Sz~ralz Al-Ka~run (109) and Al-ll'Mas (112) usual/3,' 2. The Zuhr (Early Afternoon) prayer irt has four rak'ahs of Sunnat (compulsory), four rak'ahs Fard (obI/gatorS.), two ral"ahs of Su~~nat (compulsory) and of rak'a~s of Nafl (voluntary). two 1. Sunnat rak'ahs rnay bo M,'al'~'adah (eornp~/sory) that is those eraphasi. zed by the/fo/y l'ri,ph,.,~ a~l ,l~Iserve,l flailv anal regularly by him, or GhairJf~'ctkl.aclah (opt/on~l), that is thos~, by him. uff'rclcl only oc,,asionaJ/y This is only a ~ 8~- of ~rnlhas/z/ilg lh~lir grot, t importance. Rak'ahs of prayers 107 The 'Jumu'a (Friday) prayer It consists of four rak'ahs of Sunnat (compulsory), two ralc'ahs of Fard (in congr~g&tion) and then four ralc'ahs of Sunnat (compulsory).l 3. The 'Asr (Late Afternoon) prayer ]Tt consists of four ralc'ahs of Sunnat (vo/untary) and four ralc'ahs of Farcl (obligatory) prayer. 4. The Maghrib (Evening) prayer consists of three ra~'ahs of 1yard, two rak'ahs of Sunnat (compulsory) and two ralc'ahs of Nafl. 5. The 'Isha' (Night) prayer consists of four ra~'ahs of Sun, at (voluntary), four ralc'ahs of Fard. two rak'ahs of Sunnat (compulsory), three ra~'ahs of Witr (compulsory) and two rak'ahs of Nafl.2 This is according to the interpretation of Imam Abu Ilan~fah. But according to his celebrated pupils (Imam Muhammad and Qazi Abu Yusuf), another two rak'a.~.s of Sudnat should be offered after the last four Sunnat rak'ahs. Both the interpreations have support of Hadlib. 13gadr&t ^bu ~rurairah says that the Il;01y Prophet commandsd his followers to offer four rak'ahs of Sunnat after the congregational Jurnu'a prayer (Tirmidhi). Ifadrat 'Abdullah bin 'Umar used to two rak.alis of S~lnnat after coremjug hack home from the Jurag'D prayer, and affirmed theft the Iloly Prophet did the same. Iiadrat 2Ishaq says that in the mf~que one should offer four rah,ahs, as was th~ practice of the lri~ly Prophet, but at home o~e should off~.r two raZ"ahe, which was aIso the practice ~f the, :l~01y Proeh~t. (Tirmidhi and 'llrn al-Fiqh, Vol. II, p, j2). _0. The two rak'ahs of Nafl after the Witr prayer have been enjoined and commended by the ~IoIy Prophet. If a person finds it hard to rise in the ]attc, r pare of the night for Tahajjttd prayer, those two rak'ahc wouId suffice him for th~ purpose. 105 CHAPTER XII AZ/XN AND/QAM.zK/~ What is Azan ? 21zan as a term of the Shar~'ah is a kind of announcement which is made by using certain prescribed words to call the people together to perform a congregat/onal prayer. /n the beginning the Muslims had no system and they would get together in the mosque without a Call at the Proser/hod time. But when the people belonging to all walks of life and ProfesSions began to enter the fold of/siam in large numbers, it became necessary to evolve a system of making the announcement to call ~hem together for the prayers. Thus the Holy Prophet of Azdn to his followers in A.H.I. Literally, lqclmah means 'to stand up'. As a term lqtZrnah stands for repeating the words ofilzan just before the commence. ment of the congregational prayer. Qa~l ~amat-is-.salah are Pronounced twice after .Hayya 'ala-l-falaf~ im I i ,, . ready to bein". . P y ng that the prayer ~s Merit of Azan zlzan is a distinctive feature of the ]~Iuslim Community. The l=Ioly Prophet in h/s Sayings has described the mer/t'and excellence of zlzan in various ways; for instance he said: 1. The people to eater Paradise next after the Prophets and anti lq~mah 109 the martyrs will be the Mu'azzins. ('llrn al-Fiqh, Vol. II, p. 13) 2. All those things including human beings and Jinns, who hear the Call to prayer, will stand witness to the faith of the Mu'azzin on the Day of Judgment. Even a person who grazes his goats in the jungle should proclaim Az~n aloud at the prescribed time, for all those who hear his Call will stand witness for him on the D~y of Rising. (Bulchdri) 3. A person who pronounces Azdn regularly for seven years and has no self-interest in view other than the recompense of the Hereafter, will be granted immunity from Hell. (Tirmidhi) 4. The Mu'azzins will have high and upright necks on the Day of Judgment on account of the special Divine fayours and place of boaour which will be granted to them. (Muslirn) 5. When Azan is pronounced, Satan is so filled with fright that he flees from the place in terror and does not tarry till he can no longer hear it. (Bulchdr~ and Muslim) 6. The place where Azdn is pronounced is blessed by Allah and it remains immune from torments and calamities. (Tabardni) Azan and lqamah: The Prescribed Way The Mu'azzin should stand on raised ground or pedestal, preferably outside the mosque, facing tbe Kiblah, and with his right fingers stuck in the cavity of ears, should pronounce the following words in a sufficiently loud voice: .', All~hu A/cbar, All~hu Akbar .4l1ahu Akbar, Alldhu A/cbar (1) "Allah is Greatest I Allah is Greatest ! "Allah is Greatest ! Allah is Greatest ! (~) "I bear witne~ that tilere i~ ~o ~ocl but All~h. "I bear ~itne~ that there i~ no gocl b,t 110 jZveryday ivi~h Ash-hadu anna Jtu.hammad.ar-Rasulullah Ash-hadu anna 'Mu.havzmad-ar-Rus~dullah (3) "I be~r witness that Muhammad is Allah's Messenger. "1 boar witness that Muhammad is Allah's Messenger. .Hayya 'ala-s-.salah 11ayya 'ala-s-.salah (4) "Haston to the prayer. Haston to tho prayer. .Hayya 'ala.l.fald4 .Hayya 'ala-l-faltih (5) "Hasten to roal success. /"laston to real success. All~hu Atebar, -4lldhu A]cbar (6) "Allah is Greatest ! AJlah is Greatest ! Ilaha ill-zllldh (7) "There is no god but Allah". the Az~n for tho Fajr (Morning) prayer, tho fol/owin worcls are repe~ted twice after ~_~51 EjZ ~'(l-layya 'ala-l-faldh~7 As-Sal~tu khair-um-min-an.nau~ which mean :"prayer is better than sleep". After pronouncing All~ Akhbar twice, the Mu'azzin should observe ~ pause so that the hearers also ~y repeat the words case of other words and sentences he should observe a pause after each Pronouncement so that the hearers may aiso ~spond accordingly. dlZan anzl lqamah 111 lqamah is pronounced in the same way only with the difference that it is pronounced while standing inside the row in a low voice, without putting the fingers in the cavity of ears, and without turning the fac~ to the right or the left while saying: ~,~ (Hayya 'ala-s-.salah) and ~Ji*~ .(.Hayya 'ala-l- falah) ro~p~c~ivoly; [howover, after pronouncing (.Hayya 'ala-l-falah), the words ~ ~'~ .i~ (Qad Qamat-is- .Salah) have to bo pronounced twice. Response to Azan and Supplications 1. When the Azan is being pronounced, one should listen to it with full attention and reverence and should repeat the words after the Mu'azzin, but when he says: S3L~JI ~ ~f~ (Hayya 'ala-s-.salah) and C.5(jai 3~ L.Z (.Hayya 'ala-l-falah)one should say: haula wa la quwwata ills billah "We are helpless to do good or abstain from ovil without Allah's help". The Holy Prophet has instructed: "When the Mu'azzin says: Allah~t Akbar, Allahu Al&ar, and the one hearing it responds with:Allahu Alcbar, Allahu Al&ar, and when he s~ys:Ash-hadu al-la llaha ill-Allah, and the one he~ring it responds to it with :Ash-hadu al-la llaha illAllah, and when he says :Ash-hadu anna Mu.hammad-ar-Rasalullah, and tho one ho~riag it resport ds to it with: .48h-hadu anna Muham~nad-ar-Rasalullah, and when ho says: Hayya 'ala-s-Salah, ~nd the one hearing it responds to it with: La haula wa la quwwata illc~ billah, and when he says :.Hayya 'ala-lfalah, aud tho one he~ring it responds to it with: La haula wa la quwwata ills billah, and when he says: Allahu Alebar, Allahu Everyday .4kbar, and the one hearing it responds to it with: Al~hu Albar, Akbar, and when he says :L~ 11~h~ i~-~l~h, and ~heoae responds to it with: ~ 1~ ill-~I~, ~nd h~s ~e~ponded wi~h full conseiousnese. he will be admi~ in~ Paradise." (M~lim) 2. In the Az~n for the Fajr prayer, when ~ho Mu'azzi~ says: As-.Salatu lthair-um-min-an-naum "prayer is better than sleep", the one hearing it should rospoad to it with: bararia "You have uttered the truth and counselled aright". 3. After tho Az~n is over, one should invoke Allah's ble.sings on the Holy Prophet. According to Had rat 'AbduIlah iba 'Umar, tho Holy Prophet said: ' "When one of you he&rs tho words of-4zdn, he should respond to tho Mu'azzin with the same words, and at the end should iavoko Allah's blessings for me, beoause if a person invokes Allah's blessings just once for n~e Allah blesses him tea times with His mercy." 4. Af~or he~ring the .4zdn and invoking Allah'S blossiags for the Holy Prophet, one should rozito the following supplioation, which according to a Tradition reported by .Hadrat Jabir will entitle ono to intercession by the Holy Prophet: AZlahumma Rabba hdzihl-d-da'wati.t-tamrnati wa.s-.saldt-il-qd, imati "0 Allah, Lord of this most perfect call, and of the prayer which i.~ about to be establ/shed, and Iqarsah 113 ati Mu.hammada-nil-wa~hzta wal-fadilata wab'ath-hu ma41a.tnam.ma~.fntld~.nillazi wa'adtta~u. grant to Mu.hsmmad thefavouv~f, aeeraesa (un~o Thee) sad exoellence and a place of distineti~n, and exalt him ton position of glory, which Thou hast promised him". "Da'toati-t-t~mmati" implies the proclamation of th~ unity of Allah whieh is made five ~m~s daily from every mosque and will continue ~ be made till the Last Day. The fayour of "~h" (aea~es~ un~ All~h) ~pH~ the distinction in Divine P~senee, w~ch only the Holy Proph~ will ~ hoaoured with oa the Day of Judgment. A Tr~ifion : "When one of you hesrs the words of ~, he should r~pond to the Mu'a~zi~ with the same wo~s, and then at the end should invoke Allah's blessings on me, b~suse if a person invok~ All~h's blessings just on~ for me, Allah blesses him ten times with His mercy. Then he should pray for the rant of me, which is a pla~ in Parsdisc especisll~g meant for a chosen servant of All~h, and i exper that that servant will be none el~ than me. The one who bese~hes All~h for the me, will be entitl~ to interce~ion by me". (~Z~) "~A" is one of the most exal~ honours of Divine Pr~nce which wiII be bestowed on the Holy Prophet,'and "~-~-~" is the higher fayour that Allah will grant the Holy Prophet. The ~ur'~n says: ~'~ you ~ a laudable p~fion". ~17: 5. Reeponding to the words of lqtirnah is commendable though not binding. When the one pronouncing lqamah says: (Qad'qamat-is. Sal41h) the hearer should respond with: fAqamahd-Allah.u wa adamaha). "May Allah keep it established for ever 1" 6. If a person hears more than one Azan being pronounced at a time, he should respond to only one. 7. At the Friday prayer, it is commendable, though not necessary, to respond to the -4zdn of Khutbah (sermon). Azaa and Qualities of the Mu'azzin 1. z~zan has to be pronounced by a male. If a female happens to have pronounced Azan, it should be male. repeated by a 2. The Mu'azzin should, as a rule, be aware of the basic rules and regulations of the Shar~'ah; he should be xyirtuous and, if possible, giftod with a loud voice. 3..dzcin should be pronounced by a sane and normal person. It. is undesirable that an insane or intoxicated male or a child should pronounce it. minor 4. Azan should be pronounced by standing on a raised place, preferably outside the mosque, facing tho Kiblah;the -dz~n of the Friday Sermon, ho~ever, may be pronounced the mosque. inside Azan has to be pronounced in tho st~nd/ng position; it undesirable to pronounce it while s/ttiag. 6. While pronouncing zlzan, it is commeadab/e to insert the forefingers into the cavities of the ears. 7. To pronounce the words of ,lzan leisurely and the words of l~amah fluently 18 in accordance with the Sunnah. ~dlzan and lq~ma~ 11~ 8. To turn the face to the right while saying: (Hayya 'ala-s-~;alah) and to the left while saying: (Hayya 'ala-l. Falab) is also in accordance with the Sunnah of the Holy Prophet, one has to take care that the chest and the fcet are not taracd away from the direction of the Kiblal~. Miscellaneous Regulations 1. It is compulsory (Sun~at Mu'aldtadah) to pronounoe .4zan for the Far.d prayer, whether it is to be offered at a prescribed time, ors missed (Qada) prayer has to be offered, or whether the persons intending to offer the prayer are residmts or on a journey. If, however, during a journey all the personz intending to offer the prayer are present together, Az~ may be pronounced though it is commendable to do so even then. 2. Az~n should be pronounced when it is time for a particular prayer; the ,iz~n which is pronounced before the prescribed ~.iq~ for a prayer will not be valid;it will have repeated at the preser/bed time. 3. Az~n has to be pronounced in Arabic in the prescr/bed words only and not in an'- other words or language. Even if people get together on hearing the non-prescribed words, the presoribed .4z~r* will have to be prouounced. 4. Az~n has to be pronounced by an adult, sane male, and not by a female, or au insane, abnormal person or a minor child. If some such person has pronounced the Az~ it should be repeated. 5. If there exists an organised system for performing congregational prayers in a mosque and a prayer has ~'eady been held duly, with Azar* and Ig~mah, it is undesirable t., nouaoe Az~ aad lq,~rg~ in the same mosque onoe Il[gin to hold 118 the congregational service. However, if there is no or~aniaed system, and there is no appoinf~d Imam or Jiu'azzin either, there is no harm if~zaa is pronounced and l~amah said for performing the congregational prayer. 6. Apart from the Pard prescribed prayers, no ~zan needs to be pronounced a~ the funeral prayer, 'fd prayer or a prayer. ~Va.g or 7. While pronolmctug ~zan the Jltt'azzin is no~ ioerm/tted to tailr, or respond to greeting. I1 a Jiu'azzi~ has done so deli. beratoly, he ~ill have to repeat the .4zan. 8. It is abeo~utely essenti&l f~ s~op &/l worldly business after the first Call has been given for the Friday prayer and rueh to the mosque; it is forbidden to carry on with one's Imainsas even after hearing the ~4zctn. 9. When -4za~ is being pronounced, one should attencl to it lith due &ttention and reverence who~her one is & male or a female, in a clean slate or an unclean slate: if one is walking, should halt and respond to the words of ~4zctn; one should neithers greet other nor respond to greetings by others; even one should stop reeit/ng the Kor'an if one is doing so. lO. The one who has pronounced the Jza~ has a righ~ ~0 Irronounoe lqama/~ as well; if, however, he is not present, or he hinum/f allows, the other person may also pronounce the lqarnah. 1. A Jfu'azzi~ should pronounce ,4zan in the same mosque where he intends to perform his ~'ard prayer; he is not allowed to say ~/za~ for the same prayer in two different mosques. A nuvaber of Mu'azzins may pronounce ~zan s/multan. eously from different mosques. 13. When a baby is born, it js commendable to pronounce jzan in its right eat and l~amah in its lef~ ear. States in which Az&a shoald Not be Responded to statesOn..e is not allowed to respond to ~zan in the following l. When one is offering & prayer, When one is listening to the sermon, whether of the l~tiday prayer, or some other sermon. Azan and lqamah 117 3. When a woman is having the mensea, or the bleeding that goes with childbirth, 4. When one is engaged in imparting or receiving religious education, 5. When one is engaged in sexual intercourse, 6. When one is passing stool or urinating, 7. When one is taking meals. Conditions of the prayer's Becoming Obligatory prayer becomes obligatory on a person who fulfils the following five conditions: 1. He should be a Muslim. 2. He should be an acluIt. 3. He should be sane and in the normal state of mind generally. 4. In ease of a female, she should be in the state of purity. i.e., she should neither be menstrusting nor having the bleeding after childbirth (Nifag). 5. There should at least be so much time availablo for . prescribed prayer that a person may be able to obtain purity during it and pronounce Talcbfr TabHmah (the first TalfbZf). otherwise the particular prayer will not be binding on a penon even if he fulfils all the other conditions. 118 CHAPTER XIII REQUIREMENTS OF THE PRAYER Yard Parts in prayer There are fourteen things; called the Par.d (imperative) parts, which have to be fulf~/led for the prayer to be valid and proper. Seven of these are Pre-requi.ites which must be fulfilled before the commencement of the prayer; the other called the pillars of the prayer, have to be seven, prayer. observed during the (A) PRE-REQUISITES prayer will not be deemed to have been performed ignored, the at all: 1. Cleanliness of Body The body has to be cleaned of all sorts of impurit/es, whether 'these are/mpurities in effect or impurities in fact, and must have obtained purity either through Wuar~ or, if need lye, t/zrough 2. Cleanllness of Garments All the garments including even the cap, socks, gloves, etc. that one is wearing or having on one's body muse be and pure beyond any shadow of doubt. of Place The minimum requirement is that the p/ace where one hl~nds to stand and where one's knees, hands and fore-head would rest in 8ajda/~, must 50 clean, whether it is a p/ece of plain ground or ~o~r, or a mat, etc. but one should also avo/d standing for the prayer at . place which is etinkinar with Requ;rements of the prayer 119 and dirt around it. 4. Covering of Satar For the males it is the part of the body between the navel and the kne~, and for the females it is the whole body excluding only the face, hands and feet. The women should see that the ankles do not remain uncovered. 5. Ascertaining riglit time for a prayer Each prayer has to be performed within the time limit prescribod for it; if a prayer is performed before its time, it will be no prayer at all, and if it is offered after the time for it has elapsed, it will have to be offered as a missed (Qa.d,~) Praysr. 6. Facing the Kiblah Ira person performs his prayer with his faco turned towards a direction other than that of the Kiblah, unless there is ~ genuine reason for that, his prayer will not be deemed to have been performed. 7. Intention Having the intention in the mind, xvhich may also be expressed xvith the roDgun, to offer a particular Far4 prayer at a presc~ribed timo, or a particular missed prayer afterwards. For the Sunnat or Nail prayers, however, the mention of the time is not necessary. If one is going to offer & prayer under the leadership of an/~n,izn, ono has to express intention to that effect, too. (B) PILLARS OF THE PRAYER These are the pillars or principles which have to be observed during the prayer: 1. Takb,r Tabr~mah To begin the prayer with: (Allahu A'zam) or ~k~l -;,1 (Allahu .4'1,1) etc. expressing the groatne,~s and glar3. of Allah. This is called Tal'bfr Ta.hrtmah because after one has prono~necd it., one is forbidden to mov~ about, talk or drink, ote. 120 To stand upright in a Far.d or Wijib prayer at least for so long that one may complete recitation .of that much portion of the Qur'in, which one has to recite as an imperative duty. In the -~/'afl prayer, however, Qiy~m is not nece~ary. 3. Qira'at To recite at least one verse of the Kor'an, consisting of at /east two words, like .A~aJI ~u~l. (dllah-u.s...~araad). According to /main Muhammad and Abu Yusuf, one should make it a habit to recite more of the Kor'an, for inst~nce, three short verses, or one long verse, though according to Imam Ab~ Hanifah, one ; horrp~sverse containing at least two words will suffice for the Qira'at is obl/gatory in any two of the rak'ahs of the Fard prayer, e.g., in the first and second, second and third, third and fourth, or the first and last, but in the W~zjib ~u~na4, or Haft 3.~aZ:kuQi'a'at has to be done in all the rak'ahs. To bend down to the extent that the hands reach the knees; this is obligatory once in each ~'ah. 4. Sajdah To prostrate oneself twice in every ra~'ah. 6. Qa'dah Akhirah To s/t in the prescribed the prayer for so long that way at the end of the last ra~'ah of i"~siahhud. one may completa} recitation of 6. Sal~m To end the prayer with a voluntary action or words not included in the prayer after one has Performed the full prayer and brought it to completion. WaJlb Parts in the prayer Theee are those essential parts which have to be carried out dur/ng the prayer, and if one of these is missed due to forgetfulness, one h? to perform Sajdah ~ahvl to rectify the mistake. 1. Fo~ explamatiou, zes Cl:apte~ Z.~LtZZ, Praye? not performed, or an essential part is ignored deliberately, the prayer will be ronderecl void and ,will have to be repe&ted. The essential parts are: 1. To recite a portion of the Kor'an in the first two ralc'ah~ of the Pard prayer. recite -41-i~'ati.hah in the first two ra~'ahs of the Pard prayer and in all the ra~'ahs of the other prayers. containing one long verse or three ~hort verses after Al-Fatihah in the first two ralc'ah8 of the Pard prayer and in al/the rct~'ah~ of the other prayers. recite Al-Fati,hah before the other Sz, rah or passage. theTo obaervercz~,ahe. the sequence in recitation, Ru~a', Sctjdcth and observe Qaurncth, i.e. to stand upright after Ruleu'. 7. ~.qajdahe.To observe Jctlsah, i.e. to perform Ruka, and 8ajdah8 peacefully and with perfect tranquillity. observe Qa'dalt Ula, first sitting, for Tctshahhud after tworak,ahs.ra~'ahs in the prayers consisting of three or four 10. ~Fo recite Tashahhud at least once in the two Qa'dahe. recite Al-Yati.hah and an additional passage (for the Imam) aloud in the two Pard ra~'ahs of the Fajr and Jun~,u'a prayers and in the first two ~ar~ ra~'ahs of the ~aghrib and 'Ish~' prayers, and in the 'Id and Tar~v~h prayers, and to recite it inaudibly in the last ra~'ahs o~ Zuhr, '~sr, Maghrib and 'Ish~' Pray~rs. ]2. To bring the prayer to completion with salutation: (As-sal~mu 'a~ikum wa ra~mat- uZ~h). 13. To raise hands with Talrb~r for the Qunut and to recite the (Junat in thc last ra~'ah of the Witr prayer. 14. To pronounce the add/t/onal Takb~rs in the 'Id Pra~ers. Sunnat Parts in the prayer The Holy Prophet observed certain other things in his prayer besides the Far.d and Wajib parts, which though not equal to Far4 or Wajib in status, deserve to be observed by the Muslims to make their prayers as much like the Holy Prophet's as possible. If a Sunnat part is missed or ignored, it does not entail Sajdah Sahv, nor does it render the prayer void. These are 21 in number and are as follows: 1. To raise the hands before Takb~ Ta.hr{rnah to ear-lobes for the males, and to sheulder level for the females,1 though the males may also raise them only to shoulder level in case of a genuine reason.2 2. To keep the fingers apart and straight in the natural state at the time of Takb~r Ta.h~t~ah and to turn the palms towards the Kiblah. 3. To ko~p the head erect while pronouncing Takbfr Ta.hr~ma.h. 4. To place the hands after Tal~b~r Ta.hr~fnah under tht navel or on the breast for the fe:r~|es.s The prescribed way is that the palm of the right hand should be placed over the back of the left hand and the wrist of the left hand should be gripped with the thumb and little finger of the right hand and the thret middle fingers spread on the wrist of tho left hand, though for the females it is not necessary to grip the left hand wrist with the thumb and the little finger of the right hand. 5. The Imam has to pronounce all the Takb~rs aloud beginn- According to Imam Shaft.i, both the males and the females should raise the hands to shoulder level. 2. According to Abu Dawud, the Holy Prophet raised his hands up to shoulder level from u,der his over-garment in winter. 3. According to Imam Shafi'i and the Ahl al-Hadith. the males also have to place the hands on the breast. However, according to an authentic Tradition reported by 'Alqamah from Wa'il bin Hujr, the latter saw the l~oly Prophet with his hands plac~,d under the navel. The A hi alHadit~, therefore, are art c~,rrcct in thcir assertion that placing the hands undor tho navel is not supported by 11adith. (.41-Q~al al.H,~zim b~ Allires Farsngi-malndli). of the Prayvr 123 ing from ~aJbtr ~ahr~fnah for moving from on~ article of prayer ~ the other. . .~ (Sub.hanak-.4 llahufttrna wa bi:.hamdi~a wa tabarak-aemulta wa ta'dla jaddulta wa la-llaha ghairulc) 7. To pronounce Ta'awwuz: ( A' uzu b il lah~ rn in- ash-'sha itan - if-raftto) 8. To recite Bismillah before Al*Fati.hah in every rak'ah. recite only Al-Fdti.hah in the third and fourth ra~'ahe of the ivar4 prayer. I0. To prono~nce Aam~n behind the Imam as well as in the jndividual prayer after finishing Al-Fati.hah. 1. The following supplication is also supported by Hadi#h: j L.4"" ,-tr-b i, i1Jl (Allahurnma ba'id bdini tea baina khdtayaya kima bd'dtta bain al-mashri~.i *aal-maghrib; -411ahutnrna naq~ini rain al-klkdtayd kamd Yunaqqath-thaub ul-abyad-u min ad-danas ,. Allahumm agh, il khdtayaya min-al-ma'i wa-th-thalj. i w~l-barad). "0 Allah ! keep me away from-my sins as is the east from the west. O Allah ! purify me from my sins as is a whi~e garment from dirt. O Allah ! wash off my sins with water and snow and hails". Acoordin| to Zmlm Abu Y~suf, it is commendable to and' k,G~J~ 5.5'dI:,.'-~(~q~tb.ha~a Rabbi-ttal-A'ala) in ~ajdah &t least thrice. 14. To keep the head and the back level and aligned in Rulcu' and to grip the knees with the hand~. 15. The Imam has to pronounce .-~. ~7,~ (~ami'- Allalt~z-li-man bamidah) during Qaumah'and the ~011owers (Rabba-n~ la-~al-~amd); the pe~on offering the (contd. from p. 123) flnni wajjaht-~ ~oj~iga lillozi falar-s-lami~iji wa~fda lillah-i Rabb-il-'alami~Z~ s~k~ ~h~ ~a ~z~lika u~i~t-u wa a~ awwal-ul-muslimin). "l have turned my face sincerely ~wards that Being Who cres~ the heavens and the eorth, and I am not from among the idolatro~ people. My Satat and my rites of wo~hip and my lffe ~d my desth are~.all ~hisfor is whatAll~h' thel haveLordbeenf theenjoineduniverse'&ndWho1 amh~theno P~ner~t ~ withsur. render to ~". ~his is according to the ~ana~te imams. Im~m N~I~ ~so has su~ potted this view in one of his s,yings and Imam Sh~'~ as w~ in one of his later pronouncements, theugh according to Hadjib, it ~ ~rmissible ~ pronounce .4gini, both audibly ~nd inaudibly. It is, therefore. wrong to create schisms owing to this difference of epinion and condemn one another. One may follow &nd praetise either ways ~ both are based on the practice and ~n,ah of the Holy Prophet. Pray? 125 prayer independently has to pronounce both. 16. To place the knees first on the ground while going down for Sajdah, then the two hands, then the nose and last of all the forehead. 17. To sit on the left f,~ot placed flat on the ground during Jalsah and Qa'dah and to keep the right foot upright in a manner that the tips of the toes are turned towards the Kiblah, and to place the open hands naturally on the thighs. 18. To raise the forefinger of the right hand while pronounc. ing Lc~ 11c~ha in Tashahhud. 19. To recite sal~t in the final Qa'dah after Tashahhud. 20. To recite any of the prescribed supplications after sal~t. 21. To turn the face first to the right with salutation ff ;.~.l~j~.2I(As.~alamu 'gini]cure wa rahmat-ullah) and then to the left, over the shoulders. Mustahabb Parts in the prayer These are five in number: They merit reward if obser~zod, but there is no harm if ignored: l. To take the hands out of the over-garment (sheet, blanket, etc.) and raise them to the ears while pronouncing Talcbit Ta.hrlmah; the women, howo~er, should raise the hands from under the over-garment to shoulder level. 2. To look during Qiyam at the place where the head would rst in Sajdah, between the two feet during Ru/cu', at the thighs during Qa'dah and at the shoulders in salutation. 3. To pronounce Tasbz.h more than thrice in Ru/cu' and Sajdah when praying individually. 4. To avoid coughing as far as possible. 5. To try to keep the mouth closed whilo yawning, but if una~oidab/e, to cover the mouth with the right hand during Qiyc~m and with the b~ck of the left hand in other postures. THINGS WHICH RENDER THE PRAYER VOID These are 15 in number. One must guard one's prayer against these, and if any ofthera ocours, the prayer becomes void and has to be observed afresh: l. To talk in the prayer, whether a tittle or much. This may happen in one of the ~ollowing five ways: ~irst Case To talk to the other person, or respond to him, whether in one's own language or in Arabic, or in the words of the Kor'an. Instances of respondid in the wordz of the Kor'an are as follows: (i) To say to a person named Xra.hya :.~tKJI ' . ~L~. b.~ (y~ Yabya Khuz il-Kitab) "0 Yahya I hold your book". (ii) Or to say to a woman, named Maryam: J (Ya Maryam-u~nut~ li Rabbi-lci wasjud~). "0 Mary ! carry out the will of Thy Lord, prostrate yourself before Him and bend down in worship with those who bend down". (iii) Or to ask semebody: ~j~. ~X~ ;~j (Fa aina ~azhabun) "So, where are you going ~" (iv) Or to tell somebody :Lc-.~.'ILC l~jl (lqra'a Kitabalc). "Read your book". (v) Or to express sorrow and sympathy with somebody, saying: 5y~.lj ,-zT ~1 j ,~ isl (Inna lillahi wa inna ilaihi raji' un). "To Allah we belong and to Him we shall return"' (vi) Or to respond to somebody's sneezing with (Yar.hamu-Kallah). "May Allah have morcy on you". (vii) Or to express wonder, saying: .~ 5L..*. (Subban.Allah) "Glory be to Allfib 1" (viii) Or to express joy at a good news, saying: d~ a~Jl (,iZ.ha,ndu ~iZZaa). "All praise is only due to Allah". Or to forbid somebody to do something indecent, saying: ~.'-~.' dal (.4llahu Yahdilca) "May Allah guide you to do the right." (x) Or to greet somebody or respond to his greeting. (xi) Or to respond with YYam~n to somebody's invocation outside the prayer. Or to respond with: ,~3~)~.. d~. (]alia Jctlalu~u) on hearing Allah's name being mentioned. Or to recite .setfar on hearing the ~0Iy Prophet's name boing mentioned. Or a woman's crying Bigrnilla~ on sooing a child faIL down etc. Second Case To utter a cry with a view to driving away an animal, like a cat or hen, from one's food, drink, etc. Third Case To utter an extraneous word or words in one's own language or in Arabic, unless, however, the word or words uttered belong to the Qur'aaic text; but if the word or words uttered are a person's verbal mannerism or habitual sort of utterance, the prayer will be rendered void even if they belong to the Kor'anic text. Fourth Case To invoke A/lab or remember Iiim, whether in Arabic or in one's own language, unle~s a prescribed invocation, given in the Kor'an or .Hadith, is mado inadvor~ently at a time where it is not meant to be made, but this is not to be made a matter of habit. A, prayer expressed to human beings for fulfilment, whether in Arabic or in one's own language, also renders the prayer void. Fifth Case 1. To correct a mistake of recitation of another person, whether the other pe.'son is reciting the Kor'an in the prayer or outside it, unless, however, the one committing the mistake of recitation is an Imam and the one correcting him a follower, but if the follower corrects the l~nam afLer looking up the correction in the Kor'an, or after hearing it being correctly recited by another person, his own prayer will be rendered void, and if the [main accepts his correction, the lrnam's prayer as well will be rendered void. 2. To recite the Kor'an from the Book instead of from memory. 3. Breaking down of any of the pre-requi.ites or conditions of the prayer, e.g. losing the state of purity, breaking of Wudu or standing in need of GhugL issuing of the menace, or becoming impure of the garments or the place of worship, or turning away of the face from the direction of the Qib/a/:, without a genuine reason, or exposition of satar for so long that one may be able to perform a/~u/cu' and a Sajdah in the meantime, or losing one's consciousness or falling into a fit of madness or hysteria, or becoming intoxicated on any account, etc. 4. To ignore or miss one of the Fard part3 of the prayer, intentionally or un-int. ent/onally, e.g., forgetting to stand in or perform ~u/cu~ or ~ajdah, or recite ~ portion of the Kor'an, etc. 5. To ignore or miss one or more of the Wtijib 'parts of the prayer deliberately. 6. To ignore or miss one or more of the Wtijib parts 0 the prayer unintentionally, and failing to perform Sajdah Sahv. 7. To cough unnecessarily without a genuine cause, unless, however, coughing is unavoidable on aci}ount of an ailment, or somebody has to cough to clear the throat. or a follower has to warn the Iratim of ~ mistake, or one has to cough to indicate ~hat one is engaged in prayer, etc. 8. To moan or cry unnecessarily on account of a 10~s. or suffer/ng or intense pain, etc. unless it occurs involuntarily due to th8 fMr of AH~h, or the fear of the ~rment of the gray6 or Hell in the Hereafter or somebody breaks into crying under the eff~t and in~uen~ of the Qur'~n, etc. 9. To chew or ~t something, even if un-in~nt~onally, unless somebody swallows a particle of f~d, ]~ than a grain of ~am in size, stuck up in the teeth, but even this is not ~ llow~ to be done on purpose; one should cl~ one's mou~ thoroughly before standing up for the prayer. lO. To ~mmit a blunder in the r~i~tion of the Q~r'~ so as to eff~t a change in the me~ing, e.g., prolcng~ soundAll~h great~,,of 'A' in All~h in Ta~b~r, w~ch ~nders it ~ me~: Il. Breaking in~ laughter by ~ adult pe~on. 12. To try ~ read a writing somewhere in the front, un~. however, the words a~ not utter~ with the tongue, but their m~ning is perceived 13, To move about or shift unne~s~ily. 14. To rep~t an act irrelevant ~ ~e prayer ov~ ~d over again; for instance, to se~ the clothing right, or twist the ~r into a plait, or ~ suckle a 'baby, etc. 15. Standing of a man and a woman side by fide for prayer, without a cur~in between them, for so long that may be able to perform a R~, or a ~j~, ia the m~nti~. unless it is ~ minor girl towards whom one ca~ot feel seedy inclined and attracted. UNDESIRABLD THINGS DURING THE PRAYER These are the things which do not render the prayer void. yet make it dofective and unsound. These are 28/a number. and one must avoid them scrupulously to make one's prayer worthy of due merit and excellence. 1. Wearing clothes against the f tabfished custom ud pk~etice, for instance, loav/ag the wralr ~rof the over-garment hanging from the head on the aidm ~t~ad of covering the shoulders, eto. with it, or putting the shirt or coat over the shoulders without inserting the arms into the sleeves, etc. 2. Trying to fold the garments to save them from the dust, or zhaking off dust from the hands, or blowing off dust or ~ emovin~ pebbles, etc. from the place of ~ajdah.1 3. l~laying with the garments, hair of the beard or head, or putting the finger into the mouth, or tapping the wri.t with fingers during Qiyarn, or scratch/ng the body unne~earily.2 4. Offering the prayer in an undigni~ed dress in which one would not like to come out in the open or sit in a gathering or meeting, for instanoe, putting ou a child's cap or an ordinary straw cap kept in the mosque. 5. Performing the prayer baro-headed or in an improper dress in the mosquo on account of shoot negligence: however, ira person prays bare-headed at home out of humility, there is no harm. 6. Standing up for the prayer when when is feeling a strong desire for passing stool or urinating or releasing wind. 7. Praying with one's (male's) hair tied up in a knot. 8. Shapping the fingers or intortwin/ng the fingers of one hand with those of the other. 9. Placing one's hands on the hip or back. 10. Turning the face away from the direction of the Qib/a/~ or rating sideglances, unless unavoidable and necessary. Il. Resting the forearms up to the elbows on the ground during ~ajdal~.3 12. Turning one's face during the prayer towards a person ~ho is facing the one praying. 13. Standing of the Imd.u wholly inside the niche; if ho~ever, he keeps his fret outside the niche ~nd prostraWs himself inaide it, therc is no harm. 14. Yawning deliberat~ly and failing to control it if one could. 1. There is no harm ff a person does so once to clean the place. Such things are very common among the people, and need to be avoided carefully by paying full attention to the meaning and praying with due concentration. 3. This ii for the males; the females have to res/, the elbows the gr~mui during ~ajda/~. squarely on 15. Praying in garment~ or on a mat having pieturee of animals on them, or in place where there are pictures of living beings overhead or on the sides. 16. Standing in a back row for a '~ongregational prayer when there is room for standin in a front row. 17. Responding to somebody's greeting with a gesture of the head or hand. 18. Keeping the eyes closed white praying unless it is done with a view to achieving concentration. 19. Prostrating oneself by touching only the forehead on the ground, or only the nose, or the edge of the cap, or a fold of the turban. 20. Sitting square during the prayer without a genuine reason, or sitting with the hips and bands resting on the ground and knees in contact with the belly and chest. Bl. Standing of the Imam or of the followers separately on raised ground, unless unavoidable, if, however, some of the followers stand with the Imam on raised ground, there is no harm. 22. Bending down for Ru~ before finishing the rec/taticQ properly and trying to complete it in the posture of Ru/c~. 23. Reoit/ng the Kor'an regardless of the seqaence ia the various ra~'ahs of the Pard prayer, for instance, reciting Sarah ~l-11tjlas (112) in the first ra~'ah and S~rah Al-/~b (111)in the second ra~'a~ or reoiting two Sarahs one after the other omitting in betwgen a short Sarah containing three verse., of reciting a few verses of a Sarah in the first fa~'a~ and thin. omitting one or two verses in between, reciting the nex/~ verses in the second ra~'a~. Likewise, it is undesirable ~0 two Sarah, one after the other in the same ra~'at~ onntfing in bet,ween one or more. short or long, intermediary Surah,. recite a longer Surah or passage in the second ?a~'a~ and shorter one in the first rak'a~, or recite always one and same Surah ia the prayer; however, if one commits an error with regard to sequence due to forgetfulness, there is no hattax. The restrictions of the sequence are not applicable to ~"af~]~i/b eg voltm/~ary prayers. 132 ~Wveryday iviqh 24. Neglecting a sunnat part in the prayer. 25. Raising both the feet off the ground in Sajdah. 26. Counting the verses, Sfirahs or Tasb~hs on the fingers. 27. Stretching the limbs to shake off lethargy. 28. Praying with something pressed in the mouth, unless it does not obstruct the recitation; if it does, the prayer will be rendered void. CASES IN WHICH PRAYER MAY BE BROKEN 1. When the tr&in is going to sta~ t and one has children and luggage on board, one may break the prayer. 2. Ira snake appears in front, or a scorpion or wasp or other poisonous insect has entered the garments, one must break the prayer, kill the harmful animal or insect first and then resume th~ prayer. 3. If a cat has appoarod and is likely to harm poultry, pigeons or other domestic fowls, it is permissible to break tho prayer and drive it away. 4. In case of a danger of material loss, e.g., bolling over of milk or burnlng away of a kettle on the fire when a housewife is engaged in prayer, or danger of theft of the umbrella, shoes, or other luggage of a person who has put them in an unsafe place and started the prayer in a mosque, or a woman's rememberlng that she d/d not secure the door before standing up for the prayer and there is a likellhood of th. eft, or a dog, cat or monkey has entered the house and there is a posslbllity of damage being done to property, etc. However, if one feels that the loss or damage occurring would be negllgible, one should complete the prayer and avoid breaklng it unnecessar/ly. 5. If a person feels a strong desire for passlng stool or urlne, he should break the prayer and relieve himself and then resume the prayer wlth a fresh Wud~. 6. If there is a danger of a blind person's failing and drownlng in a stream, canal or well, it i~ imperative to give up the prayer and save him. lf thls is not done and the . blind i}erson suffers an injury or loses h/s life, the one praying will be Requirements of the Pra~z,er 133 sinner and held responsible of negligence. person's clothing catches fire, or ~ baby reaches the very edge of the roof and is likely to fall down, or a monkey or ape enters the house and is likely to carry away ~ baby, or ~ baby has picked up a sharp knife or blade and is likely to ~nlure' ' itself or somebody else, or thero is the danger of ~ child's being run over by a speeding vehicle or tr~in, or ~ person has been &tracked by a thief or robber or enemy or & wild beast, etc. it is imperative to give up the prayer and help save life; if one does not do so, one will be a sinner. person's parents or grand-parents call him for help in affliction, he must give up even the Fard prayer and go for their help. If, however, there is somebody else nearby to render help, one should not break tl~e Fard Pr~yer, but if one is engaged in a Su~nat or NaJ/l prayer, one must break it and attend to them, oven if the help needed is of ordinary 1n~ture. CHAPTER XIV HOW TO PERFORM Tr4E PRAYER Before one stands up for. the prayer, one has to satisfy onelelf that each of the pre-requisites of the prayer has been attended to and fulfilled. Then one should turn one's whole attention towards Allah with the feeling that one is standing His Presence and recite the following to achieve full concenta~tion: (Wajjahtu wajhiya lillazi fatar-as-sam~w~ti wa-larda han~fam wa md an~ min-al-mushrik~n. ~na sal~ti wa nusu~ wa ~hydya wa marediE lill~hi rabb-il-dlam~n. bi-zdlika umlrtu wa an~ a~al-ulmuslim~n). (Mishkdt) "1 have turned my face sincerely towards ~im Who ereat~ the heavens and the earth, and I am of those who commit Shirk. My ~aldt and my ri~s of worship and my life and my de~th are all for the Lord of the Uni~erse, Who has no partner with This is what I have been enjoined, and I am the first to surrender to Him". ~en one should stand gpright aM ~re~ in~ation, preferably in the mind, ~ying whioh ~nio~a~ ~rayer 134 How to Perform the prayer 135 to offer, with how many ra~'ahs. There is no harm if the intention is expressed in words as well, e.g. "I intend to offer three rak'ahs of Fard of Maghrib Pr,~yer". If the prayer is congregational, one should add that one is offering it under the leadership of the Imam.1 1. Takbir Tahrimah While standing up for the prayer ono should stand in natural posture: the body should be neithor tightly stretched up nor unduly beat forward; the foot should be pla~ed at leut 4 inches apart; and eyes should be looking st the place where the forehead would rest in ,.qajdah. Sooa after expressing intention the hands should be raised with Ta&btr (All~h-o-Akbar) to the ears, keeping the palms facing the eiblah &nd fingers naturally apart and straight. Then the hands should be placed under the navel with the p~lm of the right hand over the back of the left hand, and gripping the wrist of the left hand with tbe thumb and the little finger of the right hand, and placing the other fingers straight over the wrist of the left hand.2 2. Thana' Beg~n the prayer with Thana'3: When expressing the intention verbally. it is enough to say that one intends to offer so many rak'ahs of ~ particular prayer e.g. four falt'ahs of the Zuhr prayer, or two ,~unnat raFahs of tho Zuhr Pr&yer. Apart from this, it is needless to utter verbally longish version of the intention prevalent ~mong some people, bec&use that causes the follower to l&g behind the Imam in pronouncing Takbir Tahrimah, which serious loss. One can easily join the congregation in the l~osition by expressing the inte~tion briefly and gain the rak'al, in~tearl of losing it by pronouncing verbally the unnecessary. longer version,. 2, AccordinS[ to the Ahl al-Hadith, both the males and the female~ to raise the hands to shoulder level ~nd pl~e them after ~vakb/~ the chest. 3. The Ahl al-Hadith sometimes recite the following invo~ation instead: 116 (,~ubhana~. A 11ahurama wa bi-haradika wa tabaralea-smulta #a'ala jaddu&a wa la-llaha ghairu~L "Glory be to Thee, 0 Allah, and I praise Thee. Blessed is Thy name and Thou art exalted. There is no god other than Thee". 3. Ta'awwuz and Tasmiyah: Then recite: . . - - - Jl -0,~1.'I ' J " 'w/ (-4'uzu billahi min'ash-ahaatan.ir.rajira). after it seek Allah's Protection from Satan, the &coursed" and ''(/beg~) in the name of AI/~h, ~o is most most Merciful". Kind 4. AI-Fitmhah: Then ,4l-Fatihah which is to be fo//owed by a Surah or a passage contain/ng at/east three short verses. If one is a fo|lower, one shou/d quiet/y and attentively//sten to the Im~m'e mashriqi wal raaithrib. Allahuraraa naggini rain-al khatd-ydya kamd Yunaqgi-ith-thaub.ul. abyadu rain-a'd-dana$. xl llahurarn-~ghsilkhatd.ya. ya bil*mai wath. thaU.i wal'bard). "0 Al/ah ! keep me away from my sins as is the east from tiaa west. 0 A//~h ! purify me from sins as is a white garment from ~ wash off my sins with water and snow and hai/a- How Perform tl~e prayer 137 recitation after Thana'l cud sny Aarn~n inaudibly2 after he has finished recitation of Al-Fatihah. Ruka Then saying Takb~r, bend down in Ruku' .3 one has to grip the knees with open palms and and keep the head level and aligned with the the following Tasb~h distinctly at lea;?, thrice: (Subh~na Rabb*i-yal., Az~m). 'Glorified is my Lord, the Great-14 In this posture fingers tightly, back, and recite One may also recite this Tasb~h five, seven, or ever nine times, in an odd number of times.5 6. Qaumah Then saying .A, ~J ~ ~.. (Sami-'Allahu lirn.man .hamidah) "Allah listens to him who praises Him"~one should resume th~ upright standing posture, called Qaumah, and leaving the hands hanging by the sides, say: _ (Rabband-lalcal.harnd) I. The -4hi al-Hadith recite ~41-Fdtihah inaudibly even behind the Iredto. 2. The Ahlal-Hadith pronounce ~dmin aloud in the prayers in which r~itation is done audibly by the Iredto. 3. The Ahl al-Hadith raise hands to shoulder level before going down for after raising from Ru~, and afar standing up for tho third 4. The Ahl al-Had~th recite the following invocation instead: (Subhdnak. A llahumma Rabba-nd wa bi-hamdika A l&humm.aghflrli). "Glory be to Thee, 0 Allah Grant us Forgiveness, 0 All~h" ~ This is also based on a Had~th. 5. One may recite this Tasbih more than thrice when one is offering the prayer individually, but when acting as regard for the followers and be roodorate in 138 Everyday Fiqh "Our Lord ! pr~ise is only for Thee."x If one is a follower, one has $0 say :. (Rabbanadalcal-~am~) if Imam, only say: (earni' .411ahu Ii-man hamidah) but if one is offering the prayer alon~, one has to pronouneo both. 7. Sajdah Then s~ying Talcb~r, fall prostrate on the ground, in 8aflah, the knees should toueb the ground first, then the open handt, then the nose ~nd last of all the foreho~d; the face should lie between the p~Ims, the thumbs in line with the err-lobes, fingers straight and close together and pointing to the Qabl~h, the wrists ancd elbows raised from tho ground, the elbows clear of the ribs and the belly clear of the thighs, leax~ing an opon space below, and the toes in contact with the gro~md and pointing to the Q~blah. One has to recitotho following Tasb~h distinctly at 1east thrice during Sajdah :2 1. The A hi al-Hadith add the following words also (Hav~d an kathrr-an tayyib.an mubarak-anfih) "All the many praises ~11 of blessings". al.~o the Ahl al-Hadith sometimes recite the invocation already mentioned under Ruka'. There ere other invocatio~s also, xvhich havo been reported in Hadlib, e.g' (eubb~l,-un Quddu$-un Rsbb-ul.mal~t'ikat.~ war "Pure &nd Holy is He, Lord of the Angels and the Spirit". on p. 139 How to Perform the prayer 139 (Subham Rabbi:yal-A'ala) "Glorified is my Lord, the Exalted". aalsah Assume with Talcbzr the upright sitting position, lifting the forehead first and then the hands, in a manner that the right foot is kept upright as usual and the left foot is placed flat on the ground for the buttocks to rest on; the two open hands are placed on the thighs naturally with the fingers reaching the knees and pointing to the front) Then with Talcb~r, go down for the second Sajdah and observe it with the usual Tasbfh. Then stand up with Takbzr for the second ralc'ah and complete it with Bismillah, Al-.~tzhah and necessary recitation from the Kor'an.2 9. Qa'dah After completing the second rah'ah with two Sajdahs, assume tho sitting position as described under Jalsah and reoite Tashahhud distinctly and peacefully. Cond. from p. 138] (AIlahumm.agh~r. li zanbi kulla-hfi diqqa.hz~ we jilla-h~ wa awwala-~ wa dkhira-h~ wa 'aldniya ta-h~ wa sira-ha). ',0 Allah l forgive me all my sins, whether major or minor, committed early or late, secretly or openly". 1. Supplications to be made in Jaleah have ~en reported in Hadjib, and the Ahl al-Hadith stress their recital, e.g. "" f ' ' ' (Al~umm-~f.li war~m~ wa~i-ni wa';~ni~ar-zu~i) "0 iIlih l ~ant m~ forgiv~n~ss, have mercy on me, ~id~ m~ aright, and favour me with protection and livelihood". [G~. on p. I~ 140 ~t~enjelay O. Tashahhud - . (Atta-hiyydtu lilldhi was-salawdtu watTtaffyibdtu ~s-saldmu 'alai~a aYYuh-an-Habiyyu wa rahmat-ulldhi wa barakdtu.ha As-saldmu 'alai-nd wa 'aid 'Ibddilldh-is-salih~n. Ash-h~u. al-Id-lldha ili. Alldhu wa ash-hadu anna Muhammadan 'abdu~,~ wa Ra~luh). "AII worships - oral, physical and monetary - ar6 for AI/~h. Al/~h's peace be upon you, 0 Prophet, and mercy and bIessings. Peace be on us and on all right~ua servants of All~h. I bear witness that there is no god but Allah, and I bear witness that Mubammad is His Ser~ant and Messenger". Whi/e reciting ~-lldha, on~ should make a ring with th~ thumb and the middl~ finger of th~ right hand, and keeping other fingers closed, raise the for~nger to point up ~0 the sky, and drop it at ill-Alldh, and keep the fingers in th~ camo position up ti/I the end of the prayer. If the prayer one is offering consists of thr~ or four ra~'ahs ha.s to stand up with Ta~b~r for the third ra~'a~ and and the fourth ra~'ah, aa the c~ m~y b~, wi~h Al-Fdtihah (without the additional passage) if it is the Fard prayer. Then after the second Saj&h of th~ third or fourth ra~'ah, as the case be, one has again to assum~ the sitting position and recite Tashahhud to be followed by ~al~t (AIl~h'a blessings for the Holy Prophet) and Du'd (/n~oeation). 2. Accordng to the Ahl al-Hadith one should not immediately stadd up af~or the two Sajdahs of the first and third ark'a~ but should observe in the sitting position ~foro How to Perform the prayer 11. Salat L,.~.i d'l .... in ~am~ sailalta 'ala Ibrah,.ma wa 'al~ all Ibr~hzma inna~a Harn~d um-Maj~d. Allahumrna bari~ 'al~ Muhammad~'m wa 'aid ~li Muhammad-in-kama baralcta 'ala Ibr~h~ma wa 'ala all Ibrah~ma innaka Hetmidum Maj~d). "0 Allah ! ha~,e merc:y on Mu.hammad and those related to ~Viuh&mmad just as Thou hadst merc:y on Abraham and on those related to Abraham. Surei:y, Thou art Praiseworthy, the Great !0 Allah!send blessings on Mu.hammad and on those re/a~ed Muhammad, just as Thou sent blessings on Abraham and on those rel~ted to Abraham. Surel:y, Thou ?raiseworth:y, the Great !" 12. Dn'a (Inv~c~ti~n) One may recite the following Invocation after .Saint: naf~ z~l~-~-kath~r.a~ Ya~JTr-uz-zunziba ilia Anta: fa~__hJlr-li ma~ratam rain 'indika war-hamn~ innaka Antal-Ghaf~r-ur-Rah~m). "0 Allah ! I ha~e bees grea~.ly unjust to ~nd there i8 none beside Thee who can orgi~,e me my sins. So fayour me with forgiveness from Thee, and 14~ E~cr~8~ Fifl~ have merey upon me. Thou art indeed most Forgiving and most Mereiful". 9r the following iavooation, or both: . . ~ ~ ~. ..... (Al~humma inn~ a'~zu bika rain 'az~bi jahan~ma ~ 'az~b-il-qabr-i wa a'~zu bi~a min fltnat-il-m~ih-id dajj~l-~ wa a'~zu bi~a rain ~tnat-il-mahy~ wal-mam~t; Allahum~ inn~ a'~zu bika min al-ma'tham-i wal-~ram). "0 Allih ~ I seek Thy protoction i~om the torment H~11 and the gravo, and from th~ mischief of the Antichrist, and I seek Thy protection from the trials of lifo and death.0 AIlih ~ I seek ~hy protection from sin and debt". 13. Salim Finish the prayer with Salutation: (As-salamu 'alaikum wa rahrnat-ullah). "Peace be on you and Allah's mercy" turning the face first to the right and then to the left, over the shoulders. While doing so one should bear in mind that the salutation for pace and mercy is meant for all those with whom one is praying and for the angels. AFIER-PRAYER SUPPLICATIONS After the prayer is over, one may make extra supplications to Allah accordbig to one's private lawful wishes and needs. Some of the supplications as reported from the Holy Prophet are as follows: Row to Perform the prayer ~ ~ . q,; t.;. (Ast~fir-ul~h / Asta~r-ullah / Ast~riUllah I Allahumma A~a-sah~m-u wa min-~s-sahim. Tab~rakta y~ zal-jaldl-i wal-i~m). "1 seek forgiveness from Allah: I seek forgiveness from Allah: I seek forgiveness from Allah. 0 AI/ah ! Thou art peace. and from ~hee is peace; ~hou art blessed, 0 Possessor of Glory and Honour !" (Muslim) 2. It is reported that one day the Holy Prophet held Ha.drat Mu'ag's hand and remarked: "0 Mu'az, I have great love for you: I exhort you to make the following supplication after every prayer, without fail: . , (Al~humma a' inn~ 'a~ zi~i~a wa shukrika wa husn-i 'ib~ti~). "0 Al/~h 1 Help me so that I may romerobot ~hee, expr~s my gratitude to Thee, and adore Thee in the best way". . . L.~ (La ilaha ill-Allah-u wahda-hu la sharika lah, lahul-mul/.u wa lahul hamd-u wa huwa 'ala/cull-i shai'izb Qadir. Allahumma mdni'a li~n~ a'taita wa ld mu'tiya lima mana'ta wa hi zal-jadd-i minl~aljadd). yanfa'u 144 Everyday "Thoro is no god but Allah: He alone is God, and has no partner; sovereignty is for I]Cim and He alone is worthy of all praise and gratitude: He has full powor over everything. 0 Allah I no one can with hold anything which thou willest to give, and can give anything which Thou w/lIost not to give: the glory and greatness of no one can be of any avail against Thee". (i) Sub.han-Allah.i / (ii) Al-hamd-u-lillah.i / (iii) Alldh-u. A~bar ! (iv) a ilaha ill-Allah.u wa,hda-ha la shar~lca lah, lahul. mul/c-u wa lahul harnd. u wa huwa 'ala lcull-i shai'in Qad~r). (i) "Glory be to AHah !" - 33 times (ii) "All praise is only due to AI/ah"~33 times (iii) "Allah is Groat !" - 34 times (iv) "There is no god but Allah: He is One and has no Partner:sovereignty and praise are only for Him: and He has full authority over e~erything"~onco. THE PRAYER OF WOMEN (Muslinz) Tho women's prayer is on the whole similar to the men's except in six things whero the variations are due to the consider. ations of Purdah and Satar which the women havo to obser~o strictly even during the prayer. The variations in of the fo//owing: aro respect 1. Raising of Hands in Takbir Tahrimah The women have to raise the hands from under th~ ovorgarment or wrapper regardless of tim season, and to shoulder/evol only. up the 2. Folding of Hands The wo~uen hav-~ to fold the hands on tho breast and not How io Perform tl~e prayer under the navel as men do, and have only to place the palm of the right hand over the back of the left hand without gripping the left wrist with the thumb and little finger of the right hand. 3. Ruku' In Rulcu' the women have to bend down only so much that the hands reach the knees; they have not to grip the knees but place the fingers gently on the knees, keeping the elbows in close contact with the sides. 4. Sajdah In Sajda/~ they have to keep the belly in contact with the thighs and the elbows in contact with the belly and fully resting on the ground. 6. Qa'dah and Jalsah The feet have to be turned to the right and buttocks placed on the ground in such a manner that the right thigh rests against the left thigh and tho right shin against the left shin. 6. Recitation The women are forbidden to rocite the Kor'an audibly in nay prayer: their recitation has to be invariably inaudible. CHAPTER XV THE WITR PRAYER The Wigr prayer is offered after the '18~a (Night) prayer, and is called lYitr because of its three, an odd number of It is Waj4b in status and the Holy Prophet has stressed its great importance thus: '~rhe person who does not offer the PFitr prayer, does not belong to our Community".: (Abu Da'~,d, H~z~ina) The Witr prayer consists of three ~aFa~s like the Pnyer of H~Hb.2 The jurists among the Companions of the Holy Prophet observed only three The procedure of performing the FYi#r prayer is this: One has to observe the first two ral~'ahs tike a ~P~rd prayer; in the third fi~l~a~, after reciting Al-j'ati.h~ aad an additional 86rah or passage. one has to raise the hands with Ta~bfr to the ears in the usual way and then placing the hands under the navel one has to recite the eu~u# inaudibly.8 1. In view of this emphasis. Im~m Abu Hanifah ha~ regarded it aa Wajib, whereas the AM al-~ith l~m 8~fe'~ ~d ~zi Ab~ Yfisuf have it the s~t~ of a 8unMt prayer. ~d the AM ~-H~ilh, the Wilt prayer of only one r~*ah; the latt~r, however, op~e that one may obse~e thr~, five, seven, or even nine, r~'a~, and th~ view ~ sunred by H~ilh. The procedure ~ that ira ~son ~n~ o~e~e t~ee or five ~'a~. he shoed not sit for T~h~ ~y. wh~e ~ the midge except at the end. ~d shoed 0omple~ the p~yer with zalu~tion d~r ~h~ and s~t. If. howev~, one . offer ~ven or nine r~'ab 00~utively, one should si~ for [~. on p. 147 146 ~Z~l,e Witr prayer The Qunut (Al~humma innd ~s~'~nu~ ~ ~iagh~ru~ ~ nu'minu bi~a m natawakkalu 'alai~ nash~u~ka m 1~ ~furu~ ~ ~'u ~ ~ru~ ~. yyafjuruk. Allahum~ iyy~ ~sj~u wa i~ih ~s'~ ~ ~h~u nakhsha 'az~ba~a in~ az~bah bil hff~ri "0 a/l~h I we invoke Th~ for help and for forgiveness, and we believe in Th~ and hs~ trust in Th~, and we praise Th~, tha~ Thee and w~ are not ungra~ful ~ ~he~, and wo forsake and ~rn away from the one who diso~ys 0 AH~h I w~ wonhip Th~ ~d ra~ ourselves before Th~, and w~ h~tea ~war~ ~ hee and serve ~h~, and w~ ho~ mer~y, ~d w~ d~ Thy ~rm~$. 8~ly, th~ d~ 0~. from p. ~1~ at th~ end of l~t but ~a~ ~1~ for the Iz~t r~'ah, ~r ~pio~iag whi~h flaky f~ ?~hhud, ~a~t and tho wi~ ~u~tioa ~ the u~u~ way. (Ha:~ ~Mu~am~di a~o~g ~ tho ~hl Ual. adit~, th~ Qun~ t ~hould ~ r~d up ia ~voaatioa ~ns~id of folding th~m One may add the following supplication also to the Qunut: ~ ~ . . it $* ~ (Allahumm-ahdi-n~ ,B,tan hadair wa 'a~n~ ffman 'H/air, wa ta~l~-n~ ~man tawal~it, m bdri~-l~ fired a'lait, wa~i-n~ sharra ~ q~it, fa-in~h taqdi m l~ y~d~ 'a~i~, inna-h~ ld yazill-u man wa~ii, wa l~ ya'izzu ~n '~dait, ta~dra~ta Rabba-n~ wa ~'~it, wa sa~ll~h-u 'a~n-~biyy-i wa ~lih~ wa "0 All~ l hvour me with guidanee and include m~ among thee who am rightly guid~;favour me with s~urity aM include m~ among thos~ who have ~n s~u~d; prot~t m~ and include m~ among those who ar~ under Thy pro~tion; and bl~s that whieh Thou hast ~stow~ upon mo; and nuvo m~ from th~ ~I that Thou hast d~r~, for Thou alon~ d~er~ and no one e~e can d~me against Th~; no on~ can d~b~ th~ one whom Thou hut ~k~a under proration, and no on~ ~an have boaour whom Thou hast decIared an onemy; Thou art blessod, 0 our ~rd, and highly exaltM; Allih's blessings and pete ~ upon the Prophet and on his ehiIdren".x If ono dom not r~mem~r the Qun~t by heart, on~ should ~mmit it to m~mory ~ soon as possibl~. Till on~ has done may r~ei~ the foilowing supplication instead: 1. The ~l,Z hr~l-adigh generally recite this Qunut in the Wilt prayer. (NmJ~-i-jlfui. arntnadi, by Maulana Muh. ammad Junagarhi) Wi~r prayer Rabbana ~Tti-n~ fid-dunya hasa~tam wa ~l-~khirati 'az~b-a~.,~) ~'Our ~rd ~ give us what is good in this world and also what is good in tho Horeafter, and savo us from ~he torment of F/re". Or if one does not remember even this, one may rec/te: (A I lahumm. aghfirli) "0 Allah ! grant me forgiveness" - thrie~. After bringing tho Witr prayer to eompletion, recite the following invocation thrice z one should (Subhan-al-malik-il-Quddus) "Glorified and Pure is tho real Sovereign". When reciting it for the third time, one should recite it /ouder and add: a Rabb-ul-mala'ikat.i war-rah "Lord of the Angels and Gabriel". (Abu Da'ad, Ham,Z) After therecitation of Al-jFati.haA in the three rak'ais of W:if, one may add any Sfirah or passage one liken, but accord. ~ng to a Tradition reported by Hadrat Libbay bin Ka'b, the Holy Prophet used to recite Surah AI-A'ti, Al-Kafir~a and AI Ikhlaa reapoctively in the three rak'ahs, and one may do well to follow this 8anngA. CHAPTER XVI QUNUT NAZILAH Qunat Nazilab is the supp~cation that the Holy Prophet, and after him the Companions, made for the destruction of the eaemy, to break his power and remain immune from his mischief and persecutions.x The Muslims will be following the 8~nnah if they also recite this Qunat humbly when they find themselves oppressed and surrounded by the enemy on all sides and subjected to hardships, tyrannies and persecutions, as a supplication to Allah Almighty to break the enemy's power and bring about his destruction. Miscellaneous Rules 1. Qunttt Nazilab may be recited in all the prayers in which recitation is done aloud,2 especially in the Fair prayer. 2. If the followers also remember the Qunut by heart, the Imam ,and the fo/lowers both should recite it inaudibly, otherwise only the Imam, who should recite it aloud and distinctly, pausing at the end of each sentence for the followers .to respond with ~am~n accordingly.3 1. As reported by Hadrat Abu Hurairah, the Holy Prophet made this supp/ioation continuously for a month in the 'Is/ha prayer for the deliverance of the ~ruslim prisoners and destruction of the disbelievers. One day when the Holy Prophet did not make it, and was asked for the reason, he remarked that it was no longer necessary because the prisoners had returned home. (Abti Ds'rid) Hadrat Abu Ba]ir made this supplication on the occasion of the war against Musailimah, the Liar; Hadrat 'Umar also made it, and Hadrat 'All and Amir .~Iueawiyah are also reported to have recited this Qunat during their conflict. [0ontd. on p. 150 Qu,zut N~z~lal, 3. After rising from Rult~' in the last ra~'ah, the Iratim and the followers should fold their hands, and the Imam should recite the Q~zn:,t and the foliowen sho~Id respond with ASmtn. According to In, Sin Ab~ ~an~fal~ and T~m Ab~ X'~suf. folding the hands wl~ile reciting ~n~t Ndzilah is in aevordance with the ~unnah. But. ~cording to/mSm Muhammad, if a pe~n recites the ~n~t ~th hands ra~s~ up or hanging by the siam. there is no harm ~ca~e there is provision for this also ia th~ H~tth. 4. Th~ person praying indiv/dnally as well as the women may also recite ~unftt ~%',tzilah in the prayor.(Q~:~t N,~zilal. and Its Rule8 bv Afufti Kafayatui/~h). Qunu! Nazilab - ~ .,t.. . ~. . ~ ~1 . ~Co~ttd. from p. 159 t. Allam~ Tah~wi. and ~r him the Atathor 8~mi. h~ve exp~ed ~6 view-that ~t ~ ~ould be r~it~ only ia Fair P~yer. Allarea 'Ainl. the ~mm~ of Hr&iyah, however. opin~ that it ~ouid ~ done aloud. ~d majority of the Mumlira ech~a~ in~luding/mSm A~mad bin ~. have held the s~ view. fQt~, 'it N,~zi~h a~ t~ Ru l~ Co~e~i~ Ii by M~tI ~ya~11~). doud hadair, wa '~fin~ firnan '~faiL a'#ait, wa qin~ qadait, i~naka taqd~ wa 1~ yuqd~ 'alaik, in~a-h~ ya'izzu man '~dai~, ~abizrak~a Rabban~ wa in'glair, nastagh~ru-ka wa nat~4b-u ilailc, wa sallallahu. 'alan-nabiyy-il. Icarlm). (-4l1ah~zmrn-a~fir.lantz wa lil rnu'rninlna wal-rnu'fninat-i wal-fnuslirn~na wal-rnv.~lint~t, wa allit bairn qulz4bihirn wa aslih z4~ta bainihirg, wa~-s~rncz 'al~ 'uduwwil~a wa 'uduwwihim ; Allal:u~nrn-al'ani-il-kafarat.allaz~na yasuddz4na 'an sab~lilc, wa yulcazzib,4na rusulaka wa yuq~ti-luna auliy~'alc; Allahurnrna bai~a lcalifnatihirn, wa ,.alzil aqd~rnahurn, wa anzil hi-him taruddu-h~ 'a~il qaufn-il mujrim~n). "0 -~l]ah l Fayour us with guidance and include us among those who are rightly guided; fayour us with security and include us among those who ha~e been secured by Thee; protect us and include us &mong those who &re under Thy protection; and ble~s that which Thou hast decreed, for Thou alone decree, and no one else can decree &gainst Thee; no one can debase the one whom Thou hast t&ken under protection, and no one can h&ve boaour whom Thou hast declared an enemy; Thou art b/e. sed, O our Lord, and highly exalted; beg for forgiveness from Thee, and repent before Thee; and Allah's peace be upon the Holy Prophet. "0 Allah ! grant forgiveness to us and the believing men and women, and the Muslim men and women; and unite their hearts and -~et right their affairs, and .. help us against Thy enemies and the enemies of the Muslims. "0 Allah ! send Thy curse on the disbelievers who obstruct Thy way, who reject Thy Prophets, who fight Thy supporters. 0 Allah I create differences among them and cause them to become infirm and send on them Thy torment which Thou never turnest away from the criminals". CHAPTER XVII VOLUNTARy PRAYERS The common vo/untary prayers~ that the Holy Prophet observed along with the prescribed daily prayers have already been mentioned and described in detail. In addition to these, he observed certain other voluntary prayers at other times, and commended them highly as a means of attaining nearness to Allah and deserving high ranks with Him. As a rule, one may offer a voluntary prayer at any time, other than a forbidden time, to win Allah's approval and pleasure. There were, however, a few special voluntary prayers which the Holy Prophet observed at special occasions and commended them t9 h/s followers also for their unique merits and excellence. These are as follows: 1. Tahajjud prayer The Tahajjud prayer has the status of Sunnat. It was observed zegu/arly by the Holy Prophet dur/ng h/s lifetime, and he exhorted h/s Companions also to observe it constantly for their spiritua/deve/opmeat. The Kor'an especially enjoined it on tho Holy Prophet, and the Musl/ms he/ng his followers are directly under obligation to observe it, too. It says: "Bes/dos this, offer Tahajjud prayer: this is an additional prayer for you. That time is n,}t far ~vhen your Lord may exalt you to a laudable position". (17: 79) voluntary prayc, r is a.y prayer other than the Ford or it includes the s~nnat (Mu'a]~'Icadah or Ghair {l"~Uib prayer; prayers. Mu'akkadah) and the 17oZuntary Players 155 The people who observe Tahajjud regularly have boen called Mu.hsin (righteous) ond Mut.taq~ (God-fearing) by Allah and have been promised Allah's mercy and eternal blessings and good life in the Hereafter: "Indeed, the God-fearing people will be enjoying life in the Gardens and springs and receiving th~ fayours which AIlah will bestow upon them. They lived righteous lives before this (in the world): they slept but a little during the night and begged Allah for His forgiveness at the dawn". (5|: 15-18) As a matter of fact, the Tahajjud prayer is a sure and effective means of self-purification and of developing qualities of steadfastness and fortitude in the way of Allah: "Indeed, breaking the sleep at night is an effective way of subduing the self and suitable for reciting the Kor'an well". (70: 6) And at another p]ace: "...and the true servants of the Merciful are those ...who spend the night prostrating themselves and standing before their Lord". (2~: 64) It was this distinctive characteristic of the Believers which enabled them to stand firm like a rock before the onslaught of the disbelievers and attain great successes. The handful of the iII-equipped Muslims who fought in the Battle of Badr for tho sake of the Truth, achieved an unprecedented victory mainly because they had strengthened themselves spiritually and morally by their humble prayers and supplications which they persistently made before their Lord in the later part of the night. "They show fortitude, are truthful, obedient and charita~b]e, and implore Allf~h's forgivenf~s in the early hours of the morning". (~: 17) The Holy Pi'ophet al~o has described the unique merits of the Tahajjud prayer. According to Hadrat 'AbduIIah bin S~lam, the first words uttered by the Holy Prophet on hie migration to Madinah were: 156 Everyday "0 people ! spread the message of Islam, feed the poor, l~eep up your blood relations, and observe the prayer at n/ght when others are asleep; i~ is expected that you will ,~afely enter Parad/se". (Hdkim, Ibn Majah, Tirmiz~) According to Hadrat Salman Farsi, the Holy Prophet once observed: "Keep up the Tahajjud prayer for it is a charactor/stic of the righteous; it brings you nearer to A]lab; it wipos off sins; and it safeg~ards you against wrongdoing and physical disoasos". On another occasion he observed: ,, The best prayer after the Fard prayer is Tahajjud offerod at night". (Muslirn, Ahmed) Then he said: "In lhe lator part of the night, Al/ah AImighty descends from tho heaven 10 tho oarth and a~/~s :'/s thoro anyone who calls Me, so that I may roepond to him, anyone who begs for somothiDg, so that I may gi~o it to him, anyono who asks forgi~ronoss from Mo, so that I may forgi~o him .~" Time for Tahajjud (Bukh~ri) Literally, Tahajjud means 'to break the sleep and get up'. The exhortation in the Kor'an for the Tahajjud prayer implies that one should rise for it after sleeping for a part of the night. The practice of the Holy Prophet cosfirms the same. Ho used to go to bed after the 'Ishd prayer and would get up at about mid-night, a little before or after iV, and would rocite verses 190 ~194 of Sfirah zll 'Imran~ with h/s face towards the heavens; he l. The verses are.. Voluntary prayers 15~ would then uso the tooth-stick, perform Wudz~ and observe the prayer. Rak'ahs of Tahajjud The minimum number of the Tahajjud rak'ahs is 2, the maximum 8. According to traditions, the I/oly Prophet used to perform two ralc'al~s at a time, with one salutatioa. Tho Muslims may, therefore, observe two ral~'al~ or more up to 8, according to their convoaience and circumstances. 2. Tararib prayer The Tar~v~h prayer has the status of Sunnat (compulsory) for ~th the males and the females, though the males have offer it collectively, the number of ra~'ahs beiag 20.~ Hadrat 'Umar initia~d the practice of ob~erving 20 ra~'a~ of Tardv~h coll~tively during his Caliphato and the later rightly-guid~ Caliphs followed and maintainod that practice during their times. The Tardv~h prayer should be performed two rak'ahs at a G~ntd. from p. . (Inna ~ ~h~lq-i~-~amdw~li wal ardi ~a ~h~ildf-il-l~ili wan-nah~ri la.dydtil li-ul-i~Ibdb. AZlazi~ yazkuroon-.41ldha qiydmam wa qu'~dam wo-'ald jun~bihim wa yatafakkar~na~ khalq-is-sdmdwati ard. Rabba~ ms khalaqta hdza-bdtila, subhd~m~a faqin~l 'azdban-n~'r. Ra&ba~ in~&~ man t~khil-in. ~ra faq~ ak hzaitah, wa ~na liz- zd li,, ina rain artsci. Rabband innand samisn,l mu~diyan-yunddi lil-imdni an dmin~ bi-Rabbikum fa-a~na~tnd, R~bband fagh~r land zun~band wa 'annd sayyidtin~i wa tawaffand ma'al abrdr, Rdbbcua wn dtind ma wa 'ala rusulika weta tukhzina yaum-al-qiy~mah, In~kald tukhlif-ul-me~'dd). ([II: ~90-194). [Gontd. on p. 15~ 158 Everyday time just liko any othor gu~aae or Naj~ prayer, and at the conclusion of every four ra~'a.~s, a pause should be observed during which one may recite some Tasb~h glorifying Allah Almighty, or sit quiet. The time fo~ it starts after the '18ha prayer and lasts till the appearance of dawn. The Holy Prophet has said: "The.ono who observes the Tararib prayer at night during Ramadan with comploto faith and devotion only for the sake of the recompense of the Hereafter, will have all his previous sins forgiven by Allah".(Bulth~ri, Mustira) 3. The Chasht (Forenoon) prayer The time for this prayer which is Musta.habb in status, starts after the sun has brightened up suffic/ently and ends a little before it begins to dool/ao. One may offer four ra~'ahs of ~rafl or more as ~v~ done by tho Holy Prophet, with the intention: "I in~rxd to offer four rak'ahs of the Forenoon prayer, being Sunnah of the Prophet of Allah". ~ontd. from p. 157] . "In the creation of the heavens and the earth, and ia the alteration of night and day, there are many signs for the people of good sense, who standing and sitting and lying down remember Allah and reflect upon the (wonders) of the stueture of the earth and the heaven. (Theu they cry out spontaneously). "Our Lord ! Thou hast not created all this ia vain, for Thou art free from doing such a thing. So save us from the torment of the Hell-fire: for, 0 Lord, surely Thou wilt have abased him. whom Thou wilt cast into Hell-fire; then sueh workers of iniquity shall have no helper. 0 Lord ! we heard a ealler. who invited to the ' saying, "Believe in your Lord" Faith. Lord, forgive us our sins and we accepted his invitation ! so our and rom~t our evil deeds and let our end be with the righteous people. Lord ! fulfil the promises Thou hast made to us through Thy Messengers and do not put us to shame on tho Day of Resurrection, for Thou never goest against Thy Promise." l. Aoeording to the Ahl al-Hadith, the gl'ar,~vih prayer consists of 8 rakealia. The Holy Prophet, they assert, never observed more than 8 ra/~'~l,s; this was the same Tahajjud prayer which he observed, and af~or him his Companions, i~x the early part of the nigh/?. during Ramadan, 80 that more and more people may join in the congregational service. 4. prayer to Greet the Mosque This is an optional prayer which is offered by a person on entering the mosque. The Holy Prophet is reported to have said: "When any one of you enters the mosque, he should not sit till he has offered two ralc'ahs (of Na~ prayer)!'. (YMuslirn, Bukhari) The mosque being the house of Allah's worship deserves to be respected and honoured duly by the person entering it, by an act of devotion and prostration. However, if a person offers a _,Yard prayer, or a k~qUnnCtt or Waflb prayer, after his entry into the mosque, this will suffice for the purpose. 5. l~ayer to Greet Wuau This is an optional prayer of two or four rak'ahs which may be offered soon after performing Wudu (or Ohuel) before the limbs get dry. The Holy Prophet has said: "He who observes two rak'ahs with full devotion after performing IVuda well, becomes entitled to enter Paradise". 6. prayer Before aud After a Journey (Muslim) The practice of the Holy Prophet was to offer two rak'ahs before starting on a journey and two ra~'ahs after roturging from a journey, in tho mosque, beforo entering the house. Once he remarked: "Nobody leaves beh/nd himself at home anything better than the two ra~'ahe that he offers before starting on the journey". (Tabarani) If a traveller intends to halt temporarily at a place during the journey, he should first offer two rak'has of prayer there. 7. Awwabiu prayer (Shami) This is another .Mustahabb prayer, which is offered in six rak'ahe, two at a time, after the Maghrib prayer and has been highly oommended by the Holy Prophet. 160 8. Tasbihprayer ]?his prayer consists of four rctle'aks~ which may be offered two at a time, or all four with one salutation. It is called the Tasb~h prayer because in each of its four raft'she the following Taeb~h has to be recited 75 time~: wallah.u Akbar). iR-A~h.u "Glory be to Allah :all praise is onlydue to Him: there is no god but Allah: and Allah is the Greatest" The procedure is as follows: Fold the hands after expressing intention of four ral~'ahs of the Tasb~h prayer, and pronounce the Tasb~h 15 times after reciting Thana; then after reciting Ta'awwuz, 7'asrn~yah, Al-Fati.hah and the additional passage, pronounce the Tasbih lO times; then bend down in Rulcu' and after .rvl~.Jl u/.) ~L~L~.. (Subbans Rabbi-yal-.4zirn) pronounce the Tasb~h lO times; then after rising from Rukti' in the usual manner, pronounce the Tasb~h lO t/roes in Qaumah . then after d' '~ ~43 (.~t~. (Subhans Rabb' ' . "~-yal-A'ald) pronounce the Tasb~h 10 times in the first Sajdah, 10 times in Jalsah and, last of all, IO times in the second Sajdah. Observe the second, third and fourth rak'ahs in, the same way, thus c.mpleting the recitation of the Tasbfh 300 times in the four rak'ahs of the prayer. Counting should not be done on the finger joints but by pressing the fingers instead; if forgets to proaouaco the required number of the Tasbfh in one place, one may make up the number in the next counting, e.g. the missed Tasbzh~ of Jalsah may be made up in Sajdah, and of one Sajdah in the second Sajdah. 9. Taubah prayer Ta~ba/t is repentance. When a person has done a v~rong and feels remorse, he may ask for Allah's forgiveness of his sin Vol,~ntary prayers 161 by observing two rak'ahs. According to Hadrat Ab~ Baitr, the Holy Prophet said: "If a Muelim happens to commit a sin, he should clean up himself and offer two ralo'al, a to implore AUah for Hie forgivenme; it is expected that Allah will accept hie repeatan~!,". Then the Holy Prophet recited v. 135 of KI 'Inn~n, which means: "They are those who, when, they happen to commit a sin against their selves, immediately remember Allah, and implore Him for His forgiveness, because there is none beside Allah who can forgive sins and they do not persist in wrong-doing knowingly". I0. Solar and Luear EoUI~e prayers It ie a ~qunnah of the Holy Prophet to perform two ra~'aAa of prayer each on the occasion of the solar and lunar eclipses. At a solar eclipse especially the prayer should be offered collectively, but there needs to be no .4z, zn or I~dmah for this; the people may be got together by some other means. The Imam may recite long Surahs like Al-Baqarah and KI 'Imraa audibly and observe long RuL'u's and ,*qajdahe. After the prayer is over, he should make humble supplications to Allih and the followers should respond with .4,Zrn~n; they may continue with supplications till the eclipse is over. If in the meantime, the prescribed time for an obligatory prayer approaches, the ecl/pse prayer should be discontinued. At the lu-~_r eclipse, the prayer may be offered individually. The Holy Prophet has said: "The sun and the moon are two signs of Allih: they are not eclipsed on the death or birth of any. body. When you see one of them having gone under eclipse, you should make supplications to Allah, and observe prayer till the eclipse has clearod". The eclipse prayer is ~tot to be observed at & forbidden time, i.e. when the sun is actually rising, or setting, even if it is eclipsed. At such a time one should only recite the Ta~bih and give alms to the poor. However, if the eclipse continue~ beyond the forbidden time, one may observe the prayer. Similarly it is permissible to offer a ~Vafl prayer at the time of a calamity or fear or affliction, e.g. when there is a windatom, or rainsf~rm, or earthquake, or striking of lightning, or incidence of an epidemic like plague, etc. or fear of an enemy or of chaos and gen6ral destruction. This prayer should be observed individually. 11. prayer for Fulfilment of a Desire When & person stands in dire need of something, whether relating to ~fl~h's help, e.g. success in an examination, eta. or another person's help, e.g. employment, etc. he should obsorve two ra~'ahs as supplication for the fulfilment of his need or desire, attending to Allah with full devotion, invoke His blessings ov the Holy Prophet and then recite the following: "' '/1 "' """ ~,~",.f,,t"'a.-..'-.Z..;,..~lj iIl-.41la/z-~,l-/]al~rn~tl-Kar~m, ,~ub/zan..4ilah-i 'alam~n. .4s- ra]~rnatika wa 'aza'i??za f~?/~hfirati~a, wal-fJhant. frtat-a rain ]~ugl-~ ~rr-i?~ wa.~-sal~ata ~t~/n ~ll-i it]~??z-zlla tacla'-li ilia farrajta-hz~ wa la "There is no g~d but -~/lah: He is most Forbe~r- ing and most Gracious: 140 is glorified, Lord of the ;rol~nlart/Prati~r8 Great Throne: all praise is only due to Him, Lord of the whole universe. 0 Allah I I beg of Thee those things which entitle one to deserve Thy mercy and Thy forgiveness: I seek a share in every virtue and security against every sin: 0 Allah 1 I implore Thee not to leave any of my needs and desires, which Thou appro- vest of un-fulfilled, 0 most Merciful and Gracious of aH"l After this supplication, one may humbly present one's specific need before Allah Almighty for fulfilment. Once a blind man came to the Hoiy Prophet and requested him to pray for the return of his sight. The Holy Prophet said, "If you show patience, there will be a great reward for you, buf~ if you so desire. I shall pray for you". The man requested him to pray, whereupon the Holy Prophet taught him th/s prayer. ('1Ira al-?iql,, Vol. I1) 12. /sllkharah prayer Literally, 'Istikl~arah' means 'to desire good and seek wellbeing'. When a person is faced with a dilemma and cannot decide between alternatives regarding an important affair of life, he may observe two rak'ahs of Nafl and recite the prescribed 'Istikharah' prayer for Divine help and guidance. The Holy Prophet has said: "The one who observes 181ikharah is never disappointed, and the one who takes counsel never regrets, and the one who spends economically never stands in need of the other's help". (Tabarani) Aecord/ng to Hadrat Sa'd/bn Abi Waqqas, the Holy Prophe~ said: "The good fortune of the children of Adam is to seek Divine guidance through 18tikharah and to be pleased with Divine will and their'~isfortune is not to seek Divine guidance through 18 Itharal~ and to be displeased with Divine will". 13. Istikharah prayer: The Way When a person cannot decide whether he should do a/illjag or avoid it, he may offer two rak'ahs of 18ts'ld~araJz prlyers nvoiding the forbidden times, just like any Na. fl prayer, and then after glorifying Allah, invoking His blessings on the Holy P~phet, should recite tho Istikh~rah supplication as taught by the Holy Prophet, and at the end should go to sleep with the turned towards the Kiblah. One may observe this prayer seven times like this, and then should follow the course towards which one may find oneself mentally inclined taking it to be in accordance with the will of Allah.1 If a person has no time to offer the prayer, or a woman is having the menses or ~Vif~s bleeding, he or she may only recite the supplication and then act in the way indicated above. /stikharah Supplication Hadrat Jabir says that just as the Holy Prophet taught his followers the Kor'an, so he taught them the way of also to decide important issues. He would say: "When any of you is un-deeided about a matter, he should obs~vo two ral~'alb~ of lVaJ~ and then should recite the follo~ing: 1. Some scholars say that if one dream- of something white or green, one zhould take it for a beneficial thing and adopt it, and if one sees ~ometh/ng black or red one should rogard it as har~nful and avoid it, Voluntary prayers 165 Allahurnma in Icunta ta'lamu anna hazal-amra lchair-ul.l~fl d~n~ wa ma'~shat~ wa '~qibat.i amr~ faqdur-hu-l~ wa yassirl~u-l~ thumma barilc-l~fih; wa in Icunta t~'larnu 'anna hazal-amra siarrul-l~ J~ d~n~ wa v~a'~shat~ wa 'aqibat.i amr~ .fasrif-hu 'annl wa~r~f. n~ 'an-hu waqdur-li-yal Ichaira haith-u kana thumrna ardi-nl bil,.) "0 AllSh ! I seek good from Thee on tho basis of Thy knowledge and implore Thoe for Thy high grace through Thy great powers for Thou art Powerful and I have no power, Thou hast knowledge, and I havo no knowledge, and Thou art knower of the unsoen. "0 Allah ! If in Thy knowledge, this thingx is good for me, spiritually and material/y, with regard to its ultimate results, ordain it for me and make its attainment easy for me, an,.' bless it for me; and if in Thy knowledge it is harmful for me, spiritually and materially, with regard to its ultimato results, koep it aw.ay from mo, and protect me from it; ordain for mo what is good and beneficial, wherever it be, and then cause me to be satisfied and content with the same". 1. One ehould mention one's mpee~e need. CHAPTER XVIII THE MOSQUE Mosque: The Pivot of Islamic Life After his migration to Madrash, the Holy Prophet was anxious to build a mosque for the worship of Allah Almighty. There was a piece of land belonging to two orphans, Sahi and Sohail, near the place where he was staying. The Holy Prophet purchased the land from them and started construotion of the mosque on the site. In this work he also gave a helping hand to the Companions. When a Companion saw the Holy Prophet carry bricks and stones, he remarked: (La'in qa'adna wan-nabiyyu ya'rnalu jLaz~lea minnal 'arrtalul rnudallilu) "If we only sit, while the Prophet of -41lab labours with his hands, our beh&viour will certainly lead us astray". The Companions had the following verse on their lips while they worked: 'd~sha i~l~ '~ish-al-dkhi~ah) Zarhm.il-ansdr~ wal-muhdjirdh) "0 Allih~ the real and e~erIasting life is the life of the Hereafter, so fayour the Anser and the Muhdjir~n with Thy mercy (and grant them success in the Hereafter) ' '. 166 The mosque in fact is the pivot about which the whole life of the Muslim Community revolves. There c&n be no Muslim h&bitation without a mosque. That is wh. tho Holy Prophet first of all made &rrangements for building the mosque on his arrival at Madlnah. The mosque and the org~uisatio:~ of the congregational prayer are essential to keep the Islamic spirit active and alive, and to create ~nd sustain the feeling of Mu.lim nationhood and to bind the biuslims together in a body. It was for this object that Allah exhortod Prophets Moses and Aaron to set aside some houses in Egypt f,~r the purpose o! holding congregational services and to serve s~ religious centres to keep the Muslims together and united. "And We inspired Moses and his brother: 'Provide some houses for your people in Egypt, and make these houses of yours as kiblah, and eetablish ~aJ~t and fill the Believers with hope and courage." (1@: ~} The Holy Prophet also has exhorted the Muslims in Various ways to b=ild mosques; for instance. he said: 1. "The one who builds ~ mosque only for the sake of winning Allah's approval, will have a dwelling built for him by Allah in Paradise". (Tzrmiz~, Bulchari) Obviously the re~l purpose of building the mosque is to make it ~ place of Allah's worship ~d organiso in it congrogation~l prayers; otherwise it won't be much different from the other stone and mortar structures. 2. ' 'The person whose heart remains inclined to the mosque, will be provided with ~ place right under the shado of Divine Throne". There is the person who ~fter performing one prayer in the m~sque starts waiting anxiously for the next prayer. Tho Holy Prophet himself was so fond of the mosque that during his last illness when he could not even stand properly, he came out Of his house with the help of two men, dragging his feet on the ground, and joined the congregation for the prayer. (B~drh~ri) 3. According to Hadrat Ab~ Hurairah, the Holy Prophet said: "The best places in the habitations in the sight of All~h are their mosques and the worst, their market rhcee". (M~lint) 4. Hadrat Abu Sa'Yd Khudri has reported that, on another occasion, the Holy Prophet remarked: "When you behold a person's love and fondness for the mosque and you see that he serves it day and night, you should bear witness to his faith, for AlJih Himself has declared:,Ouly those people are worthy of being the guardians and servants of AHih's houses of worship, who believe in Allah and the Last Day, estab. and pay Z~ dues and fear none but Al~h". (9: 18) (~ri~izl, ~5~ ~jah) lteslkct and Reverence for the MoNue 1. One should place the right foot first in the mosque, and : af~y7 invoking Allah's b/eesings for the Holy Prophet, should (Allahurnrn-aflah. If.abwaba rahmatilca) "0 Allah ! open for me the doors of Thy mercy". 2. After entering the mosque, one should first of a/l greet the mosque with two ra~'ahs of Haft, for the Holy Prophet has said: "When any of you enters a mosque, he should not s/t till he has observed two ra~'ahs of prayer". (Bulch~ri, Muslim) 3. One should sit with perfect calmness, humility dignity in the mosque with the heart over-awed by the fear and and reverence of Allah, and should abstain from raising noise and laughter, passing comments on worldly matters, indulging in trule and business,1 etc. because they are against the sanctity of the mosque and have been forbidden by the Holy Prophet. He has said: time will come when the people will indulge in mere worldly matters while sitting in the mosque; you should not join them, because the prayer of such people will not be acceptable to Allah". One should enter the mosque humbly and ~it wherever one finds a place; it is undesirable that oue should try to go to the front by jumping over the shoulders of the people and disturb them unnecessarily; it is also undesirable that one should run in the mosque in order to join the Ina~rn in the Rulczc' position to gain a ralc'ah, but one must always walk humbly and in a dignified manner in the mosque, for the Holy Prophet has said: "You should adopt perfect calmness and tranquillity in the mosque". 4. One should avo|el coming to the mosque carrying or having eaten something' which gives unpleasant sxne]l. The Holy Prophet has warned: "Do not come to our Mosque with your mouths smelling of garlic or onion, for anything ~hich disturbs human be/ngs, disturbs the angels, too". (Bukhari, Muslins) 5. One should avoid bringing very young children to the mosque, who might violate the sanctity of the mosque by urinating, passing stool, spitting, etc. Similarly insane and mentally abnormal persons who may have no sense of cleanliness, should not be allowed to enter the mosque. (Ibn Majah) 6. The mosque should not be made a thoroughfare, for when a person has entered the mosque, he becomes honour-bound to Fray in it, recite the Kor'an and remember Allah. Passing through the mosque carelessly Ibr one's personal convenienco is a sheer violation of its sanctity and should be scrupulously avoided. 1. The person sittirg in l'tilcdf (seclusion during the last ten days of Ramadan) may purchase things which he genuinely needs in the mosque. 170 Everyday I'i~h 7. If a person has lost something in the mosque, he should not raise loud cries for it; the Holy Prophet used to be annoyed when a person behaved thus and would say: "IV[ay God disallow you to have it back" ~ (Bulch4~ri) 8. One should have deep love and natural inclination for the mosque, and should attend the mosque zealously at every prayer time. The Holy Prophet said: "On the dreadful Day of Resurrection, when there will be no shade except under the Divine Throne, seven kinds of people will be provided a place thereunder: one kind will be of those people whose hearts were much inclined for prostration (in the mosque)". (Buleh~ri) The he said: "A/lab arranges a guest's recept/onfor those people who regularly visit the mosque in the morning and in the evening". (Bulrhari, Muslim) And he said; "For the person who goes to pray in the mosque after perorming Wudu well at home, Allah feels as much overjoyed on his reaching the mosque as the people of the house do on the return home of a traveller". ([bn Khuzaimah~ And he said: "The people who visit the mosque in the darkn~ of the oarly dawn, will be accompanied by a perfect Ii~a,h~ on the Day of Rising". (Tabarani) According to H~drat Sa'Yd bin al-Musayyab, tho Holy Prophet said: "The person who performed h/s Wudu well and left his house for the mosque, whether it is near or lar from his h~use, gets a reward on each right step and is forgiven a sin on oach left step taken forward. Then after coming to the mosque if he completed his pray,or with the congregation, or if he joined late and complet~l his ff'h~ .Mosque prayer independently, or if he missed the congcegation altogether and completed his prayer individually, in the mosque, he is in each case entitled to full rewards from Allah". 9. The mosque deserves to be kept absoluteJy neat and clean at all times and also perfumed, if possible, for according to the Holy Prophet, 10ok/ng after the mosque well, sweeping and keeping it clean and free of all sorts of dirt, and perfuming it, espec/al~y on Fridays, entitles one to enter Paradise. (Ibn Majah, Tabar~ni) Then he said: "S~eeping the mosque clean of dust and dirt is indeed arranging for the dowry of the black-eyed houri". (Tabarani) Hadart Abu Hurairah reports that a woman who used to sweep the Holy Prophet's Mosque died suddenly. The people did not care much for her and buried her without informing the Holy Prophet. When the Holy Prophet came to know of this, he said: "Why did you not inform me ~" Then he went to her grave, and prayed for her forgiveness, and remarked: "The best deed of this woman was that she swept the Mosque". (Bulchari, Muslim, Ibn Majah) 10. It is undesirable to perform Wudu, or wash the mouth, or even shake off water from the wet limbs, in the court-yard of the mosque; to clean dusty or muddy clothes or limbs against the wails, or piIIars, or with the curtains or mat of the mosque is also forbidden. 11. One is forbidden to enter the mosque in an unclean state, for instance, after having an intercourse, or during the menses or N~s etc. unless it is unavoidable on account of a genuine need. 12. It is undesirable to sleep or stay in the mosque for the sake of passing time, unless, however, one is on a journey, or staying in the mosque in connection with l'til:~f. 13. One should not enter the mosque with one's satar exposed, e.g. wearing shorts, or with one'~ lower gatmeat tucked up; 172 Everydail on the other hand, one should visit the mosque in full and proper dress. 14. The door of the mosque should not be secured but left open normally, so that any person may enter it any time for saying prayers; if, however, there is the likelihood of a theft taking place, the door may be closed but it must be re-opened at the prayer time. 15. There should be a proper system for pronouncing and holding congregational prayers in the mosque, and only such people should be selected and appointed as the M~'azzi~ and Imam as seem to be the best among the worshippets morally and in the practice and knowledge of Islam, and they should be prepared to carry out these ob/igations gratis, only for the sake of recompense of the Hereafter. Hadrat 'Uthman bin Abi al-'/Ls says that he requested the Holy Prophet to be appointed Imam for his people. The Holy Prophet replied: "You are appointed their Imam, so have a regard for the weak, and appoint a Mu'azzin who does not charge anything for pronouncing Azan". (Abu Da'~ed, Tirmiz~, Ibn Majah, Nas~z'~) 16. It is the duty oi the people of the habitation to seo that the mosque remains well attended and people visit it frequently to offer prayers, recite the Qur'aa, observe voluntary prayers and to remember Al/ah. The mosques being Allah's heuses 0f worship, deserve to be shown due respect and re~erence and used as much as possible for prayers and devotion to Allah by the people who profess to be Mus/ims. The Kor'an says: "Only those people deserve to be the guardians and servants of Allah's houses of worship, who believe in Allah and the Last Day, and establish .Saint and pay Zalc~t dues, aud fear none but Allah..." (9: 18) And the Messenger of Allah has said: "If you see a person inclined to the mosque and engaged in serving it, you should bear witness to his faith, for Allah says: 'Only those people desorve to be the guardians and servants of Allah's houses of worship, who bolieve in Allah a~ud the Last Day". (Tirmiz~) On tho contrary, extraordinary keonness is being shown by the people these days to build grand mosques, decorate them and furnish them lavishly, and sol/set funds for it, which is ovon worso, but the loast thoy seom to realizo and do is to visit thom rogularly for the sako of establishing Allah's worship in thom, whereas according to Ibn 'Abbas, the Holy Prophet said: "I have not been commanded to build splendid and tall mosques." (Abu Da'~d) And after narrating this, Hadrat Ibn 'Abbas warned the people: "You will also start decorating and furnishing your mosques as the Jews and Christians do with respect to their houses of worship". 17. On leaving the mosque, one should step out on the left foot and should humbly say: (Allahumma inn~ as'alulca min fadlilca wa rahmatilca) "0 Allah, I beg Thee for Thy bounty, grace and mercy". 18. It is forbidden to relieve oneself or engage in sexual gratification on the roof of the mosque. If, however, somebody has built a small mosque inside his house, the commands pertaining to the mosque would not be applicable to the whole' house, but only to the place which has been set aside for prayers;similarly these commands are not applicable to the open places reserved for the 'Id or funeral prayers. 19. No professional or tradesman is normally allowed to carry on his trade or profession in. the mosque, unless, however, such a person has been appointed as a keeper of the mosque as well, and he carries on t, he work of his profession, like tailoring or scribing, in addition to serving the mosque. CHAPTER XIX CONGREGATIONAL PRAY ERS Stress on Congregatioual prayer and Its Excellence The fact that both the Kor'an and ~unnal~ have laid great stress on the courgegational prayer and described its unique excellence, shows that the ~ard prayer ~s' meant to be oHered collectively, and no one in the Islamic community should even think of observing it individually unless one has to do s6 on account of a genuine reason. The Kor'an says: "...and bend down ia Rulc~' with those who bend down in Rul~z~' ". (2: 43) Arguing from this verse, the commentators are generally of the view that the prayer has to be offered collectively. The importance of the congregational prayer in Islam is so great that the Muslims ha~e been eajo/ned to observe it ebon in the battle-field whero danger to life is extreme. The Kor'an has prescribed the following way: when you, 0 Prophet, are among the Musl/ms and are going to lead them in .SalaZ (in a state of war), let a party of them stand behind you, carrying their weapons with them. When they have made their prostrations, they should fall back and let another party of thom, who have not yet offered .Sal~, say it with you and they, too, should be on their guard and keep their weapons with them". ( 4: 102) The Holy Prophet also has greatly stressed the offering of prayer in congregation and described its unique merit.and excellence. For instance, he has said: (TongregiOnal Pnzyers 175 I. "Nothing is harder on the hypocrites than the 'Ishg~ and prayer; had they known of the great rewards that All~th would bestow for these prayers they would never have missed them even if they had to come (to the mosque) on their knees". Then he said: "I wish I should tell a Mu'azzi~ to pro- nounce lqamalz and appoint someone as Inz~nz in my place, and I should myself go sad set fire to the houses of'those who do not come out even af~er hearlag the Az~n". (Bul:hari, Alasfire) 2. "Offering the prayer in congregation c~rrles 27 t/mss greater rewards than offering it alone individually". (Bukhari, Muslinz) According to .Hadrat huns, the Holy Prophet said: "The person who offers his prayers continuously for 40 days without missing the first Takb~r, is granted a two-fold immunity by Allah: immunity from Hell- fire and immunity against hypocrisy". According to .Hadrat 'Abtlullah bin Mss'fid, the Holy Prophet said: "0 Muslimsl Allah has prescribed paths of right guidance for you (to lead you to real success) among which is the offering of the daily prayers in congrega- tion in the mosque; if you start saying your prayers individually at home, as so-and-so does, you wilt be forsaking the ~unnah of your Prophet, and if you for- sake the 8unnah of your Prophet, you will certainly be going agtray". (Muslinz) 5. According to I:Iadrat Ubsyy bin said: Ks'b, the Holy Prophet "If the people come to know of the great rewards and benefits of the congregational prayer, they would never stay back but would rush to the mosque for it. ~Che first row merits the highest rewards and should be regarded as if it consisted of pure angels. ~[~wo persons praying together merit greater rewards than the same praying individually, the rule being th~t bigger the congreg~t/on the higher/rs worth in the sight of Allah". (.4b~ Da'~d) 6. "Give good news to those who go to the mosque in the darkness of the night to offer the prayerin congregation thaton the Day of Judgment they will be provid~ with a ~rfect ~ght." 7. ~adrat 'Uthm~ has reported that he heard the Holy Prophet say: "The person who observes the 'Is~ ~ayor in ~ngregation, will have the reward and blessings of ha/f the night in prayer, and the one who observ~ the ~ajr prayer in 0ongregation will have the reward and b/~sings of the whole ~ght in prayer". (Tirmiz~) 8. ~adrat/bn 'Abb~s has reported that the Holy Prophet said: "The prayer of the person who does not come to attend the congregationa| prayer after hearing the -4z~;, will not be acceptable unless he has a vakid reason for this". When the companions asked what was meant by a vaild reason, he said: "Fear or illness". 9. Hadrat Aswad says that one day when he and his coxnpaxnons were sitting before Hadrat 'K'ishah, she d6scribed to them the event of the Holy Prophet's ~ast illness, tbereby stressaidsing the: importance and merit of the congregational prayer. She "One day when .~1~; was pronounced at a prayer time, the Prophet said: 'Tell Abu Bakr to lead the people in prayer'. V~e said, 'Abu Bakr is & tender-hearted man: he will not be able to stand your absence and lead the prayer properly'. The Holy Prophet again said: ':Fell AbQ Bakr to lead the people prayer'. We again made the same remark whereupon the Prophet replied: 'You are disputing with me just like the Egyptian women who disputed with Joseph. Tel] Abn Bakr to lead the people in prayer'. Accordingly, H~drat Abfi Bakr t,,ok his plae, e in the front. [n the meaat/rne, the Holy Prophet felt a little better and he went out to the mosque with the help of two men. I still remember Gon~re~ational prayers 177 the seeno: The Holy Prophet was too weak to stand on feet and walk properly: he was dragging his feet along. Hadrat Abu B&kr who had alre~dy started the prayer wanted to step back, but the Holy Prophet beckoned h/m to carry on, and the prayer was completed under Abfi Bakr's leadersh/p". (Bul~hari) Regulations Concerning the Congregational prayer 1. It is Wajib to observe all the five daily prayers collectively, as far as possible, in the mosque; but if a prayer is observed collect/rely outside the mosque, at home or in the jungle, on account of a valid reason, there is no harm. 2. The Friday and the ,rd prayers are condit/oned upon congregation, i.e. these prayers cannot be held without a congregation. (compulsory) to offer the Yaravih prayer during Ramadan eolleatiTely, even if the whole Kor'an has been finished in recitation. 4. It is SunM/(compulsory) to observe the Solar Eclipse prayer collectively. 5. It is Mu~tababb (desirable)to offer the Witr prayer collectively during Ramadan. 6. It is undes/rable to observe the Lunar Eclipse prayer collect/rely. 7. It is undesirable to offer any Haft prayer collect/vely with .4zan and lqay~tah; however, if some people get together and offer a few ra]c'ahs of Haft collectively without a special arrangement, there is no harm. Conditions for the Congregational prayer Four conditions have to be sat/stied for holding a prayer in congregation: l. The participants have to be males: it is not essential for the females t~ offers prayer c~llectively. 2. Adulthood: minor children arc under uo obligation to offer a prayer collectively. 3. Sanity and ~rmal state of mind: insane, abnormal and mad person5 are ni~t b3und to offer prayers collectively. 4. Absence of the reasons for which it is permissible to abandon the congregational prayer. Rcasons for which Congrega/iou may be Abandoned Reasons due to which congregation may be abandoned are of four types. One may abandon the congregational prayer in the presence of these reasons, if one so likes, but as far as possible one shou/d attend the mosque to offer all the in congregation: prayers 1. rnab/lity to visit the mosque: th/s may be due ~0: (a) extreme We~lrneSS, (b) disease, (e) blindness, or some other physical disability which prevents a man from coming to the mosque. 9.. Factors causing illness or entaiHng undue hardship, : (a) heavy rain, (b) intense cold,. (e) darkness of night and poor visibility, (d) windsterm at night, (e) the way's being unduly slushy and muddy, (f) fear of missing the conveyance when no other mode of conveyance is available, (g) nursing a patient when ono fears that the patient might feel worse if one goes away for the gational prayer. 0ongre- 3. Danger to life and property: This may be due to: (a) the presence of a dangerous animal, like a snake, or a wild beast, on the way to the mosque. (b) the fear and danger of an enemy lying in ambush, (c) the fear of the thieves, robbers, etc. on the way, or fear of theft at home during one's absence. 4. A phys/cal or natural factor which may not allow one to pay full attent/oa to the prayer, for for example, (a) hunger, when the food ie ready, (b) demire for pauing stool or ur/ne. (Ton~regat/onat Pra~ters IV9 Regulations for Lining-up 1. Utmost care has to be exercised to keep the rows straight and balanced. The Holy Prophet has instructed: "Keep your rows straight and balanced in the prayer, for Proper alignment is a necessary condition of observing the prayer well". (Bul~hari, j~fu~gfin) Hadrat Nu'man Ibn BasMr has rcported: "The 1101y Prophet straightened our rows in a manner as if he would set the arrows straight with their help, till he realized that we understood and appreciated the due/mportance of proper alignment. One day he came out and was about to pronounce for the prayer, when he saw & man with h/s chest protruding a I/ttle 'from the row. He said: 'Servants of Allah! Keep your rows straight and balanced, otherwise Allf~h might turn your hearts one against the other". (Jlu~lint) 2. The front rows should be filled and completed first. 3. The people possessing deep knowledge and understanding of tel/g/on should stand close to the Imam behind him, then those who are next to them in knowledge and understanding, then those who are next to them in knowledge and understanding. 4. The front rows behind the Intant should consist of men, then of children, and tLen of women at the rear. 5. The followers should stand behind the Imam in & balanced way, equally On the right and left, keeping him in the middle in front. 6. If there is a single follower, whether an adult male or a boy, he should stand on the right of the frm~.~r~ with his heels a little behind the Imatn'~. It is undesirable for a single follower to stand behind the In~a~ in a separate row. 7. If the followers are more than one, they should invariably stand behind the l..~a~; it is undesirable for two or more followers to stand beside the Imam, on h/s right or left. '('lint al-Fi~) 8. If at the commencement of the prayer, there is only one follower and later on one or more followers join in, they should either pull the first follower back in the row, or the lm~Y~n should step forward and let the followers make a row behind him. 9. If the front rows are complete and there is no room for a late-comer, he should avoid standing alone behind, but should pull a person back from the front row and make a separate row at the rear. lO. If there is room for a late-comer to stand in the front row, it is undesirable for him to stand alone at the rear. Women's Congregational prayer 1. The women are permitted to hold congregational prayera with a female Im~m.1 ('11m al-.Fi~h) 2. The female Imam should stand insid~ the row and not alone in front regardless of the followers. 3. A male Imam is allowed to lead the women in prayer provided that thero is at least one other male present in the oongregatioa, or a mahram female, for instance, mother, a sister, or a wife, etc. In case there is no such person Fresent in the congregation, it is undesirable for a male Im~m to lead the women in prayer. 4. One or more female followers, whether adults or minors, should stand invariably behind the male Im~m for offering a congregational prayer. Sutrah 1. If a person intends to offer his prayer at a place which open in the front where people walk about, he should fix a stick or something else about a yard in height and as thick as a finger in front of him, before standing up for the prayer. This is called ~utral~. 2. As a rule, it is sinful to cross the front of a praying person, but if he has placed ~u~al~ in front of him, thero is no Hadrat Umm Waraqa, daughter of l~Taufal, says that the Holy Prophet had appointed a .Mu'azzi~ for the women 0 her house and she used to lead them in prayer. (,4bz~ Da'z~d) Con~fe~ational ?layer 181 harm in erossiug his front, provided one does not pass between the praying person and his sutrah. 3, If the Im~t~ has placed a sutrah in front of him, it will ,~uffice for the whole congregation; it is not siuful to cross the front of the l.a~?n in the presenee of the surfgA. Miscellaneous Regulations for Congregational prayer a person finds that the Congregational prayer in a local mosque is over, he may try to join the Congregational I'rayer in another mosque, or even come back home and observe the prayer in congregation with the people of his house. 2. For the Congregational prayer to be valid, it is ne- cessary that both the ImS~n and lhe followers should be praying- in the same place, whether it is the same' mosque or the same house, or it is the same place in effect, e.g., the Im~rn standing in the mosque s~d the followers on the road or in a house, in continuous rows one behind the other, without an unusual gap between the rows. Congregational prayer will be valid if the Im~rn stands in the mosque and the followers on the roof of the mosque, or on the roof of a house adjoining the mosque, provided that the gap between the lrn~ and the followers is not so wide as to accommodate two or more rows. 4. If a person, who has offered a ~ard prayer alone, finds ~hat the same Fard prayer is being offerod collecti rely, he should join the congregation, unless it is the Fajr, or 'zlsr or Ms.rib prayer; the reason is that no prayer ~s' valid after the ~ajr or 'Mar prayer (till the sun has risen or set)and theMa~rib prayer havi~g three ralc'ahs cannot be counted as 1Vafl, for the prayer offered in congregation by the person will have Haft has already offered his Fard prayer indi~idua/ly. 5. If a person is offering a Fard Pr yet and then finds the same prayer boi~g held in congregatio~ he should abandon his prayer and join the congregation. If, l ,wover, it is the Fajr prayer and he has performed the Sajdai. of the second rak'ah, or in case of other prayers, the ~qajdah of the third rak'als,. h$ 18~ Every~,ay/ should complete his prayer independently. If at the end he finds that the congregational prayer is still in progress, he may join it provided it is the Zuhr or 'labs prayer only. 6. IF a person had started a ~raJ/prayer and then finds a l~ard Congregational prayer due to begin, he should pronounce salutation after two rak'ahs and join the congregation. 7. If a person has started the first four Sunnat (compulsory) ra~'ahs of the Zuhr or Friday prayer, and then finds the Imam standing up for the Pard Congregational prayer, he should pronounce salutation after two rak'ahs and complete them after observing the Pard prayer in congregation. 8. As a rule, when the Imam has stood up for a ~ard prayer, the Sunnat prayer should not be started, unless one is sure that no Pard ra~'ah would be missed. However, in view of the great importance of the Sun.at ra~'ahs of the Fajr prayer, one may offer them even if there is hope of gaining a single ra~'ah of the Pard prayer; if there is no such hope, one may abandon them. 9. If a ~Vard Congregational prayer is in progress, one may observe the Sunnat ra~'ahs, if one so likes, in a place outside the mosque; if this is not possible, one may observe them in a corner of the mosque, away from the congregation; if this is also not possible, then one should join the congregation instead, for it is undesirable to offer a prayer independently in a p/ace where a Congregational ~ard prayer is in progress. lO. If duo to some reason one is late for a Congregational prayer and has no hope of gaining the full prayer, one should straightaway join the congregation; even if the prayer has ended cne should hasten to the mosque because it is expected that Allah will not deprive such a one of the rewards and blessings of the Congregational prayer. The I-Ioly Prophet has said: "The person who performed his Wud~ well, then went to the mosque (with the intention of offering the prayer in congregation), and found the prayer to have been performed already, he will get the same rewards from Allah as those who artended and observed the prayer in congregation without any decrease in their rewards". (Abt~ Da'~l, 2Vasa'f) 11. The person who joins the Imam in the RulerS' position deemed to have gained that rak'ah; if he joins late, he have to complete the ralc'ahs which he has missed, independen tly. ]2. For a Congregational prayer to be valid, there ha~ to be at least one follower beside the Imam ;in the Friday prayer, however, there should be at least two followers besides the l~egnlatious Concerning the Additional Service If some people, who have missed a Congregational prayer. get together and hold an additional service in the mosque. it will be perfectly in order, though in certain cases it is undesirable to do so. 1. There is absolutely no harm if after a regular aerviea in the mosque, an addit,/onal service is held in the open or in a house by the people who havo missed the first congregation. 2. It is perm/ssibl~ to hold an additional service in a mosque situatod on the way, where no Imam and no Mu'azzin have been appointed and where there is no organised system of holding Congregational prayer either. 3. An additional Congregational Service is permissible in case the first Congregational Service has not been held duly after pronouncing .4z,Tn and lqJmoh in a sufflcZentlV loud voice. 4. An additional Congregational Service is also permissible in esso th~ first on~ is h~l,! by some pooplo not bolonging to the 1oe~litx. and havi~g no cancorn with the affairs and administrati,~n of the m6sque. 5. The additional Congregational Service is by all means permissible with altered conditions, which means that 184 Imam should ~tand in a different place for the second serviceL ('llm al-~'iqh) 6. In the absence of the above cenditions ~nd circum- stances, it is undesirable to hold an additional Congregational Service. If a Congregational prayer has already been duly held in the mosque of a locality after pronouncing Azan and lqamak in a sufiScientIy loud voice, it wiII be abso/uteIy undesirable for the late-comers to hold an aclctitional Service in the same mosque, without altering the conditions. 1. Acoording to Imam Abu 1=[an~fah, the additional service remains no more undesirable if the conditions are altered. Acoording to traditions reported in Tirmizi and Abu l)a'ud, the I-Ioly Prophet saw & man offering his prayer alone and said: "Is there anyone here who do good to this man"? Thereupon a person stood up and observodchn prayer in company with that man. However, the holding of the additional service should not be allowed to become a regular feature in a moaqu~. CHAPTER XX THE IMAM His Selection (LEADER IN PRAYER) The Imam has to be selected with due care and attention because he, in fact, represents the Holy Prophet in the mosque and his duties and responsibilities are of unique importance and signi~eanco in the religious system of Islam. Only such a person, therefore, should bo appointed for this job, who is on the whole the best man available among the worshjppers not only ia the matter of knowledge, righteousness, spirit of sacrifice and insight in religion, which are the necessary qualities oi an Imam of the Muslims but he should also possess leadership qualities to gu,.'de them in the practical affairs of life. During his last illness when the HoJy Prophet found himself unable to attend the mosque, he appointed Hadrat .a. bu Bakr as his representative, who was on the whole the best man among the Muslims. Though the ladies made repeated requests to the Holy Prophet to appoint somebody else, because, they thought, Abu Bakr was a tentier-hearted man, the Holy Prophet turned down their request every time and said: "Let lbu Bakr lead the people in prayer". And Hadrat Abu Bakr did lead the prayer accordingly. The prayer being the most important duty in Islam, it can be led only by such person who has the nocessary calibre and qualities to represent the Maslims before their Allah and who is religiously the best person on the who!e among the people. Abu Mas'fid has reported the Holy Prophe,~ as saying: 185 186 Everyday l~iqh "The Imam, of the lV[uslims should be such a one who possesses the deopest knowledge and undorstanding of the Q~r'an;ifaIl are equal in this, the Imam should be the one wl,o has tile deepest l, nowIedge of tho Sunnah and this, he should be the who migrated .first; and if a/l are equal in this too, than the one who is senior-most in ago". (lfuslim} "The deepest knowledge of tho Kor'an" impIios that he should hays a special inclination and tas~e for the Kor'an, should have committed a large portion of it to memory, and should be able to recite it well, and have a deep insight in its meaning and contents and have understood and absorbed its message welt. If all are equal in this quality, then the Imam should be a person having a profound knowledge of the .Sunnah and Shari'ah reguIat/ons. If el/are equal in this qu~lity, then it should be the one who has offered mazinaum sacrifices for the sako of Islam and upheld its cause through vicissitudes of life. If all aro equal in this quality too, then the one senior-most in age {nay be given the hartour of leading the prayer. Regulations Concerning the Functions of the Imam 1. A woman is not allowed to lead the males in prayer. /ladrat Jab/r has reported the Holy Prophet as saying: "No woman is permitted to lead a male in prayer". (Ibn ~LUah) 2. The female Im~rn should stand in the row and not aIono in front. whether she has one female follower with her or moro. 3. The lm,7~n s/'ould have a re.~ard for his followers and should not recite 1on,~ passages or prolong the RuIC. tP or Sajdah unduly, for the Y-fol3. Prophet has said: "When any one of yo~ happens to lead tl~e prayer, he should make it short and li%ht, beca~se among the followers there may be sir. l~ and w~ak and agod poopIo. However, when 3'ou are offt~ring the pr,'t.x-er alono, you may prolong it as much as you liko". (Bu.('h:[ri, Muslirn) Ift~m 187 Hadrat Mu'az ~sed to recito long Stirohs in the 'Isha prayer. When the Holy Prophet camo to know of it, he was annoyed, and said: "0 Mu'az! Do not put tho people to trial ?" - and t, hen instructed him t,~ recite .~hort S~rahs like AI-A'aI~i (87), Ash-Shams ~91), Al-Lail (92) and Wad-Duha (93). (Bukhari, Muslim) Concerning his own practice tho Holy Prophet onco remarked: "When [ stand up for the prayer, I sometimes intend to prolong it, b~t then I hear some child crying and I shorten the prayer, because I know that the chiId's crying would upset the mother (who might be offering her prayer behind me)". (Bukhari) 4. If, is permissible to appoint one or more persons (called Mu~abbirs) among the followers, who should repeat the l.~am's Talcbir, etc. in a 1ouder voice to convey it to the followers at the rear so that they may perform their Ru~u's and Sajdahs and other articles of the prayer rightly and properly, behind the Imam. 5. It is highly undesirable to appoint a sinner, or a wicked person, as Imam; if however, a better person is not available, then such a person may be allowod to act as Im~m. 6. It is permissible to offer pr~yers under the leadorship of an l;nam belonging to another school of juristic thought. If the Imam has adhered to his own particular iviqh, tho prayer of the followers will be valid regardless of the difforent school to wh/ch they may be belonging. 7. If a person is offering the Ford ra.lc'ahs of the Mag.~hr~b, 'Isha or Fajr prayer alone, and is joined by another person as a (o]lower, he must start reciting the Kor'an aIeud as an Imam. If he has already rocit~d Al-Fatihah ~ud the additional passage, he must repeat them aloud as pr~scribod for these prayers. In ease ho has to repeat Al.Fat~hah, he will have ~0 perform Sajdah Sahv in the Final Sitting. 8. It is undesirable to appoint a person as Imam, who suffers from a repulsive or serious dise~se, like leprosy e~c. 188 ~ppoin~ a h~nclsome young man w~o~e be~vd yet grown as Imam, is undesirable. distilled and hated by ~he people should not act a~ Imam; the followers' willin~ness and approval in this regard is necessary. ]1. /fa prayer is to he offered in the house of a person, the person himself deserves to be the Imam; however, if he allows another pezson to act as irmato, there is no harm. Similarly the appointed Imam of a mosques has a greater right to act as Imam in that mo,.que unles~ he h~m~elf a]lows another person to lead the prayer on a particular oeeas/on. 12. If the prayer of the Imam becomes void due to some reason, the prayer of the whole congregation wiII automatically become void, whether it happens during the progress of the prayer, or comes to light after the prayer is over. /n any case is duty-bound to inform the followers to repeat their 13. It is the responsibility of the Imam to see that the rows are made straight and balanced and the followers stand close to one another without any gaps between them. . 14. A msle Imam may lead the women in prayer provided there is at least one other male present in the congregation, or a rna.hram female, like mother, wife, sister etc. Use of Mechanical APpliances It is not permissible for the followers to offer a prayer by playing a tape or a gramophone record containing the voice of an Imam, nor is it permissible to follow an Imam who is leading prayers over the radio in a distant pIace.l l. Mauland Abul-A'aIa .%iraududi has expressed his opinion on t~:is point in response to a questioner who a.sked him whether it was Permissible and valid to offer prayers by playing gramophone records or under the leadership of an Imam who might be leading the prayer over the radio thousands of miles aw~y. The .'vIaulana wrote "In principle, it is not valid f9 offer prayers under the leadership of a:~ Imam who is leading prayers over th~ radio at a d/stantplace, or by playing a record containing his voice, for the following reason-: [&ontd. Gontd. from p. 188] "An Imam is not there only to lead the people in prayer. but he in fact a leader of the local people as well. It is h/s duty to establish personal contacts with the l~eople of the place, to keep az eye on their morals and other affairs, and to carry out the duty of reforming and guiding them through sermons and other means as and when necessary. Though like the other affairs of the this inst/~ution has also suffered deter/oration, i~ is necessary to keep it/ntaot and established, as far as possible, in /ts real form. If praye.-, start being led over the radio or by playing gramophone records. the real sp/r/t of the institution of Imamah will soon be extinguished. "The Islamic prayer is not merely a 'worship' as in other religions. If the Imdm's personality is eliminated and a machine substituted for it, it will only amount to destroying it, real value and worth. "Apart from this, if a person starts functioning as an Imam and preacher from a central place through the agenoy of the radio or gramophone so as to replace the local Imame, it will only create an artificial un/form/ty killing the democrat/o sp/r/t of Islam and bringing in dictatorship. Such a thing suits only those systems which have adopted the principle of controlling b/g chunks of Populations by bringing them under one leadership, like Fascism and Oommunism. But Islam does not /ntend to establish and impose one man's overall control over the people so as to leave them with no freedom and choice of developing the capability of cons/acting and appreciating their own interests and managing their own affairs. "During the blessed time of the Holy Prophet, the Imams were not appointed as mere priests, to manage and conduct a few roligious ritos and rituals, but they were appointed to function as local leaders, whose main duty was to educato and reform the people and purify their lives in order to train and prepare them for taking their duo place, according to thoir abilities, tn promoting and working for the well-being and h~ppiness of the whole community at large. Obviously the radio and gramophone cannot work for these objectivos. Mechanical appliances cannot replace man though they can be used I~y man to advantage. In view of these reasons I am of the firm view ~hat "mechan/cal leadership" is wholly alien to the spirit of' Islam." (Ra,rs'il-o-Masd'il, Vol. 1, pp. 16S-165~. CHAPTER XXI THE MUQTADI (FOLLOWER IN PRAYER) 1. In order to make his prayer valid, the follower has, to begin with, express the intention, whether verbally or in the mind, to the effect that he is going to offer his prayer under the leadership of the Imdm. 2. The follower has to stand behind the Im~m, or, in ease of a single follower, beside the Zm~m, for if he stands ahead of the Iredto, even with his heels a bit ahead of his, his prayer will have no effect at all. 3. The follower has to follow and obey the Im~rta in all the articles, both jFard and W~jib, of the prayer; in case of the Sunnat parts, however, it is not necessary to follow him strictly. For instance, if the Imam is an adherent of Imam Shafe'i's school of thought and raises his hands to ears while bending down for Rul~u', the Hana~te fol/ower may not follow him in this. Similarly, if a Shale'ire Imam recites the Qunuc in the jFajr prayer, the lianafire follower may not do so. In the Witr prayer, however, if the Shale'itc Imam recites the Qunut after performing Rulcu', the Hansfire follower, too, has to do the same, f,~r the recitation of the Qunz~t is an essential part of the I4'~itr praj. er' 4. If in a congregational prayer, thoro is a siagle follower, whether an adult male or a boy, ho should stand beside tho Imam on his right with his heels a little behind the Imam's, for it is undesirable for the single follower to stand behind the 190 Imam or on h/s left; however, if the single follower is a woman, she has invariably to stand behind the Imam. 5. It is undesirable for the follower to stand in the second or a subsequent row if there is room for h/m in a front row. If there is no room in a front row, he should not stand alone,l but should pull back a follower from the front row, about whom he is sure that he would easily fall back and would not mind it. If there is no such person present in the front row, one may in the last resort stand alone at the rear. 6. The follower has to follow the Imam in all the articles of the prayer except rec/tat/on. If he does not perform any article, for instance, Ru/~', with the Imam, or Performs it late after the lm~m bas already performed it, h/s prayer will not be valid. However, if the follower bends down in Ru~~' a b/t late, or a bit early, and joins the Imam in/rs Performance, his prayer will be in order and valid. KINDS OF MUQTADIS The Muqtad~s (followers in prayer) can be of three kinds depending on the ,rage when they join the (a) Mudrak, (b) Masbttq, (c) Lahiq. congregation: Jludralc: The Mudra~ is the follower who joins gation from the very beginning and remains the congro. throughout the prayer till the end. with the imam jllasbuq: He is the follower who joins the congregation after one or more ra~'ahs have been performed. Ldhiq: He is the fol/ower who joins the from the beginning but then loses one or more congregation rak'ahs due either to the breaking of Wud~t, or going to sleep, or the .Hadath .4/cbar (major impurity) or is unable to occurrence of ' perform Ruk~' or Sajdah due to an unusual rush of the people I. According to Hadrat Wdbisah bin Ma'bad, the Holy Prophet saw a man offering his prayer alone at, the rear of a congregation, and ordered him to repeat his prayer. (~irmizi, ,~bi~ Da'ad) 192 Regulations Concerning Masbuq The Masb~q after joining the eongreg~tion has to perform the remaining prayer with the Imam. After th~ Imarn has pronounced salutation and brought the prayer to an ~nd, the Masb~q should stand up and complete his missed ralc'ahs independently, in ~Ihe following way: (1) First of all ho should complete those ra~'ahs in whioh recitation of tho additional passage is necessary and then those in which it is not necessary. (2) He should sit in Qa'dah keeping in mind the rak'ah or ralc'ahs that he has performed with tho Imam. For example, A person who joins the congrogation in tho Zuhr prayer after three rak'ah8 have been performed, should stand up after obsorving one (the fourth) ralc'ah behind the Imam and then complete the remaining three ralc'ahs independently as follows: lie should start with Al-Yatihah, recite an additioal passage and sit in the first Qa'dah after Sajdah to eotnpIete two ralc'ahs (the first being the one he has obs~rvod with the Imam). (b) lie should stand up after reciting Tashahhud in usu~l manner and begin his third ralz'ah with Al-Iratihah, ~'hizh is to be tollowed by an additional passage, but should not sit in the Qa'dah. (c) In the last rak'ah he should only recite Al-Fatihah and sit in tho final Qa'dah and cornp/ore his prayer in the usual way. Regulations Concerning Lahiq The L~hiq should first of all complcte those ra~'ahs which he has missed, like a follower quietly, i.e. without r~citation and without even performi~g Saj~tah ~%'ah~, in case of a mistake. After completing the naissed rak'ah~~ he should join the cougrogation and complete the remaining prax'er xvith the l~t. If the l'k~u~., in the meantime has completed the prayer, the L,thiq should complete his prayer independent/y. Muqtadi 19~ In~tanco: A person starts his prayer with the Imam but after performing one ralc'ah his Wud~ breaks. He sl~ould fall out quietly and perform Wudu afresh. Ia tho meantime if the Imam has completed the second ralz'ah also, tho Lahiq should first perform his rak'ah independently at a separate place, like a follower, and then rejoin the congregation. If in the mean- time the I.retire has cgmpletod the whole prayer, the Lahiq should complete his prayer indepoadently in tho usual way. CHAPTER XXII REGULATIONS 'CONCERNING RECITATION IN THE PRAYER 1. It is essential t.o recite the Kor'an eorrectly, distinguishing csrefully between various alphabetic sounds like those of and ~., ~. and , able ~0 do so in spite of effort, he may be regarded as excusable, if he shows negligence in this regard. 2. Al-_~vatibah is an essential part of the recitation and has to be recited in all the ra~'ahs of all kinds of prayer - .Fard, Wtijib, Sunnat and 3. It is essential to recite an additional Surah or a passage containing one long verse or three short verses, after Al-Fati.hah in the first two ra~'ahs of a Fard prayer, and in all the ra~'ah~ of the Witr, Sunnat and Nafl prayers. In the third and fourth ra~'ahs of the Avard prayer, however, only Al-Fati.hah is to be recited. 4. Al-Fati.hah has to precede the additional Surah or a passage and not vice vice versa, otherwise the prayer will not be valid. 5. It is essential for the Imam to recite the Kor'an audibly in the Fajr, Friday and 'rd prayers and in the first two rak'ahs of the Maghrib and 'Ishd prayers. During Ramadan he has ~0 recite the Qur'aa audibly in the Tardvih aud Witr prayers. If he neglects this forgetfuIly, he has to perform Sajdah Sahv, but if intentionally, he has to repeat the prayer. 6. In the Zuhr and 'Asr prayers, both the imam and the individual praying alone, have to recite the Kor'an inaudibly; the individual has to recite inaudibly in the Witr prayer as well. 7. Tho person offering ~he Fajr, ~a~rib ~nd alone 8hou/d, as f~r as possible, reei~ ~he ~ur'~ ~udibly. should r~ite ~he ~ur'~n aloud o~en when ho missed ~r~yer of Pajr, Ma~ri~ or '18~. Though admissible, i~ is bottor no~ to repea~ ~he S~r~h or passage ~h~ one h~s r~/~d in ~he 10. For ~he prayer ~ be v~Jid, one h~s ~ rono unce words gue, and no~ only in the mind, even be dono inaudibly. 11. I~ is h/gh/y undes/rable ~0 bend down in ~, before finishing the r~iCation o~ a p~ssage and ~0 comple~ it in the pos/~/on of ~,. 12. In ~he ~ prayer it is undes/rabIe to rec/te the ~ntention~ljy sequence in which they occur in ~he qur~n. How- ever, if a person does 80 un-in~en~ion~lly in ~he ~ prayer, or even/n~en~/onally in ~he ~ prayer, there is no h~m. 13. It is undes/rable ~0 fee/to two S~ahs, one afar the other, om/t~/n~ in between ~ shor~ Sarah containing ~h~ verses, or rec/~e a few verses o~ ~hen om/Ct/ng one or two verses in between, rec/te ~1~0 nox~ few the second rak'ah. This is applicable only to the ~ard also undosirabl~ to recite two Sarahs, on~ afar the othor, in the same rak'ah, omitting in botweoa ono or more i~n~mediary S~rahs; but this is ~Ppl/cable to the l'ard prayer 15. if, for/nstanco, a newly converted M~isI/m, or a ~rson who has just started offering his prayers, does not know any Sfirah or verse of the Qur'~n by heart, he should commit to memory some portion of tho Qur'in as soon as poasib/c, w/thout showing ~n.y negligence, and in the meant/me recite only Subbdn-Allah or dl'bamdu-lillah. prayer: Holy Pro~het'~ Practice 1. WhiIe on a journey one may r~i~ 1~6 Everyday Al-Fati.hah, but whilo at homo both the Imam and ~she individual praying alono have boon onioinod to rooito Sur~hs of a p~rtioul~r 1ongth. o.g. (a) In tho Fajr and Zuhr Prayors, one will bo following tlxo 8unnah of the Holy ProphoS if ono roeires any Sttr~h from Surah Hujurat (49) to Sur~h Bur,uj (85). This group of Sur~hs is e~llod Tawal Mufassal. (b) In the 'Asr and 'Isha prayers, one should ro~ito any Surah from Surah Tariq (86) to Surah Bayyinah (98). This group called Ausat Mufassal. (e) In the Maghrib prayer, one should recite any Surah from Zilzal (99) to Surah An-Nas (114). These aro oallod Qisar Mufassal. is against the Shari'ah to fix ono particul~r 8utah for prayer, unloss it is in ~ccordanoe wi~h tho pr~o~ioo of the Holy Prophet. Such 8arabs aro as follows: In the Sun~aat ralc'ahs of tho Fajr prayer, the Holy Prophot used to rooito Sarah Al-Kafirun (109) in tho first ralc'ah, Sttrah Al-Ikhlas (112) in tho sooond ralo'ah. (b) In the Witr prayer, ho used to roeito Sur&h Al-A'ala first ralc'ah, Suralx Al-Kafiran (109) in socond ralo'ah ~nd Surah Al-ll~hlas (112) in the third rak'ah respoctively. (e) In tho Pard prayer of Pajr on Fridays, ho usod $0 rocito Surah Ha-M~m Sajdah (41) and Surah Ad-Dahr (76) respoctiveIy. the Friday prayer, the Holy Prophet usually rocited Surah Al-A'ala (S7) and Al-Ghashiyah (88), or Surah Al-Jum'ah (62) and Surah Al-Munafi~n (63). According to ]=tadrat Ibn 'Abbas, he recited Sur~h As-Sajdah (32) and Surah Ad-Dahr (76) in the Fajr prayer on Friday, and Sfirah Al-Jum'ah (62) and Sfirah Al-Munafiq~tn (63) in the Friday prayer. 4. The practice of tho Holy Prophet was that ho roeired a longer Surah or passage in the first rak'ah of tho Fard prayer than the one that he recited in the second rak'ah. the Fajr prayer, the recitation should bo the longest of all, for Fajr is a time of peace and tr.,nquil/ity and the recital RegUlations Uoncerning Recitation ir~ the prayer 197 recital is witnessed by the angels at dawn and in the evening. l"he passage recited in the first ralc'ah should be about one and a half times longer than the one recited in the second ralc'ah. Sajdah Tilawat (Shami) Sajdah Tilawat is the Sajdah that one has to perform as & duty when one reads or recites or hears being recited, in th~ prayer or outsido it, some specifio words, or verses containing those words, occurring at 14 p]aces in the Kor'an.~ Regulations Concerning Recitation Behind the Imam It is unde~irab/e to recite the Kor'an especially aloud, behind tho Imam, because it obstructs tho Imam in his recitation. Onco, after the l'ajr prayer, the Holy PrOphet askod h/s Companions: "Was one of you recit/hg the Kor'an behind mo .~" One of the Companions replied: "Yes sir, I did". The Holy Prophet said: "I ask, why do you dispute with me in the matter of rociting the Kor'an ?" Reciting tho Kor'an inaudibly behind the Imam is not necessary, though not ur. desirab/e, the reason being that the recitation done by the jTrnatn suffices for the whole congregation. According to Had rat Jabir bin 'Abdul/ah, the Holy Prophet said: "The recitation of the Imam in a congregational prayer is in fact the recitation of tho one following him."2 1. lor details, see Vol. II of this book, under Sajdah Tildwat. 2. Imam Muh. ammad has reported this Hadith in his Mu'watta on th~ . authority of two authentic narrators, l-nam Abfi H. aD. if&h and Mus& /bn Ab~ 'A'ishah. -411arna/bn 1Iummam i of the opinion that this Uadith is authentic beca~'e it fi~lflls ~ ~ conditions laid down by Imams Bukhari and lX~uslira. Aflame 'A 11 has also supported this and said that besides Imam Abu H. anifah .~iusa Ibn Abi 'A'ishah also has been a righteous and trustworthyperson, and both Imam Bukhari and Imam Muslim have accepted 11adith on*his authority. 198 ReeittngAl-F~tihahBehindtheim~m It is undersirable for the follower to recite Al-~v~tibah behind the Imam when he recites it aloud in the Maghrib, 'Ishd, .~vajr and other prayers, but when he recites ,il-F~ti.hah inaudibly, as in the Zuhr and 'Asr prayers, it is desirable for the follower to recite it, too. Im~m Muh. ammad has held the same view as confirmed by the author of Hed~&ah (Vol. I, p. 101).1 1. According to Imam Malik also, Al-Fatihah should be recited by the follower in all those prayers in which the Imdra recites tho Kor'an in&udibIy. Imam Shale'/and Imam A.hmad bin H. anba], however, have held that recitation of Al-Fatih. ah is obligatory for the follower, whether the Imam recites the Kor'an audibly or inaudibly, and :the al-.Hadith follow this practice. ('llm al-Fiqh, Vol. IL pp. 59 and CHAPTER XXIII SAJDAH SAHV (THE CORRECTIVE SAJDAH) Literally, Sahv means 'to forget'. If an act of omission or commission takes place in the prayer due to forgetfulness, two Sajdahs, called Sajdah Saht,, have to be performed in the Final Sitting fQa'dah) to compensate for the mistake. The Prescribed Way After completing Yashahhud in the Final Sitting po~itioa, one tarns one's face only to the right with salutation, and then saying TalcbZr, performs two Sajdahs, one after the other, peacefully. After the second Sajdah, one has to repeat Tashahh,d, .Sailit etc. and complete the prayer in the usual way. Cases in which Sajdah Sahv is obligatory 1. Omitting a W, Uib article of the prayer, e.g. recitation of Al-Fatibah, or a Sfirah after Al-Fdtihah etc. 2. Undue delay in the performance of a Wfijib or lard . article, e.g. 'in reciting th~ additional Sfirah after Al-Fdti.hah. in bending down for Rul.~', or in Zoing down for Sajdah, or changing the sequence of various essential articles, etc. 3. Repoating or overdoing something, e.g. performing Rulru' twice. 4. Reciting the Our'an audibly where it should be recited inaudibly, and vice versa, by tire Itn,Ty~t. Regulations Concerning Sajdah Sahv 1. ]f a Far.d part ,~f ,.~ prayer is ignored or miseed. iutentionally or un-intentionally, or a Wlijib part is miued 199 intentionally, the prayer will be rendered void and no ~.~ajdah ,~ahv will set it right, and will have to be cffered afresh. Sajdahs of Sajdah Sahv have to be performed only once in the Final Sitting position for any number of W~jib articles missed forgetfi~lly during the prayer. 3. /fa person recites Yashahhud forgetfully before AlF~ti.hah during tho standing posit/on, he n~ not perform Sajdab Sahv, for glorification of Allah is allowed before Al-Fdti~ah and T~hahh~ contains the glorification of Al/~h. If, however, Tas~hhudis r~itod ~er tho additional S~rah in tho ~rs~ rak'ah, or beforo or aaor the additional S~rah, in the second rak'ah, Sajdah Sahv will have to be porfomod. 4. Forgetting to stand in Qaumah (afar Ru~'), or to sit in Jalsah (between two Sajdahs), entails Saj~h Sahv. 5. lf a person forgets ~ observo the first sitting (~'dah), and stands up fully, he should not resumo the sitting ~sition on romem~ring the mistake, but should complete the prayer, ~rform Sajdah Sahv in the Final Sitting ~sit/on. If, however, he reaIizos his mistake beforo standing up fully, ho should sit down and ne~ not perform Sajdah Sahv. person forgets to obser~o tho Final Sitting position in a Yard prayer containing two or four ra~'ahs and stands up, he should sit down if ho realiz~ tho mistake boforo ~rforming tho ~aj~h and carry out 8ajdah ~ahv to complete tho prayer as usual. If, however, he realizos his mistake afar potforming the Sajdah, he should ngt sit. but should offer another ra~'ah to ~mplete four or six rak'ahs and n~d not perform Sajdah Sahv, for this prayer will be regarded as Nafl, and Far4 prayer will hsvo to be offered afresh. If this happens in tho Maghrib prayer, he should add the fourth rak'ah and then obsorvo the Final Sitting, lbr according to a tradition the Naflpr~yor consists of pairs ofrak'ahs. ('Hm-ul-Fiqh, Vol. II, p. ilS) 7. If a person forgots ~ rocito Al-Fdtibah, or the Qun~t, or Tashahh~, or the additional Takbirs in the '/d prayers, ~'aj~h Sahv b~omm necessary. ******** Everey1 8. If the Imam recites the Kor'an inaudibly in the Maghrib, 'Isha and Fajr prayers by mistake, and audibly in the Zuhr and 'Asr prayers ]:..~, mistake, he has to perform Sajdah Sahv. 9. If the Ima;~ c,mits or ignores an essential article (Wajib) of the prayer, the follower also has to perform Sajdah Sahv with the Imam, but if the follower omits an essential, neither of them has to perform Sajdah Shav. IO. If a person omits to recite the additional Sfirah after Al-Fdti.hah, or recites the additional Surah before Al-Fdti.hah, he should recite another Surah (after Al-Fatihah) and must perform Sajdah Sahv in the Final Sitting position. 11. If a person omits to recite the additional Surah in ono or both of the first two ra/c'ahs of the Far.d prayer, he may recite the additional Sfirah in one or both of the last rak'ahs, as the case be, and perform Sajdah Sahv at the end. 12. If ~ person omits to recite the additional Surah in any rak'ah of the Sunnat or Nafl prayer, he must perform Sajdah Sahv. 13. If in the Final Sitting of a Far4 prayer of four rak'ahs, person has completed Tashahhud and then has a doubt that this is his firzt sitting he should stand up for the fifth ralc'ah. Now if before performing the Sajdah, he realizes his mistake, he shouId resume the sitting position and completo his prayer with Sajdah Sahv. But if he h~s p~rformed the Sajdah of the fifth rak'ah, he should add the sixth rak'ah as well, and complete his prayer with Sajdah Sahv. The first four rak'ahs wiII be regarded as the Fard prayer and tho Iast two as Nafl. 14. If the Imam or an individuaI omits to recite Al*Fati.hah, in one or both of the Iast two rak'ahs of a Fard prayer of four rak'ahs he need not carry out Sajdah Sahv, but if he omits to recite Al-Fdtiha~ in any of the Sunnat or Nafl rak'ahs ho wiII ha~e to perform Sajdah Sahv, because it is essential to recite Al-F,~i.hah in the first two rak'ahs of the Far4 prayer but in all the tale'abe of the Sunnat and ~Vafl prayers. 8ajd~ih/~ahv 203 22. Ira person performs only one Sajdah in a rak'ah, he may make it up in a subsequent rak'ah before Tashahhud, in the Final Sitting, and perform Sajdah Sahv. If, however, he remembers the mistake after Tashahhud, he should perform the missed Sajdah immediately and recite Tashahhud, .Salat, etc. again and complete the prayer with Sajdah Sahv as usual. 23. If a person has offered four rak'ahs instead of two ralc'ahs during a journey when it is essential to shorten one's prayer, end has observed the first sitting duly, he should carry out Sajdah Sahv in the Final Sitting. In this case, his first two raidabe will be regarded as Fard and the remaining two as Qa.da' (Missed) prayers 265 Regulations Concerning Missed prayers 1. It is a gret,~ ~in to miss a prayer without a genuine reason or real necessity and .Hadith co~tains grim warnings for it. If a person misses a prayer duo to carelessness or forgetfulness, he should repent for it sincerely ~nd pledge before Allah not to let this h~ppen in future. 2. If due to a gonuit~e reason or necessity, a prayer is missed, o~e should try to offer it as soon as possiblo, an d sooner the better, and avoid delaying it unnecessarily. This is a debt which one must pay off at the first available opportunity, for one does not Icnow when suddenly one will have to pass away into Allah's presonco and prcsent before Him oao's life account. 3. Ira group of people together miss a prayer due, for instance, to a collective journey when they could not offer it duly in time, or an accident taking p]ace in a 1oc~lity, or their being over-powered by sleep, they should offer the missed prayer in congregatio~x, with audible or inaudible recitation, the case may be.~ 4./fan individual misses a prayer, he should offer it secretly in the house, for it is sinful to miss a prayer on account of carelessness or negligence and then offer it publicly; one may, however, offer a missed prayer in the mosque as well, but should do so quietly. 5. There is no fixed time ibr offering ~ missed prayer; one may offer it in one's own time, but sooner the better, avoiding, however, the forbidden times. 6. If a person has missed more than one prayer, he should offer them at the first available opportunity, if possible all together one after the other; for it is not necessary to o~fer & 1. Once during a journoy the Holy Prophet's caravan continued travelling throughout the ~ight and halted at tho break of dawn. Tile travellers wcro so ovor-powyred by slccl~ that they all ~nisscd the Fajr prayer. The pcopIe got up when tho sun shone on tl~e~x~, the Holy Prophet con~a~idod the Azan to be prv~iouncod alld 1od tht~ prayer in congregation. Qa4. a' (Missed) prayers 207 13. The person who due to negligence has missed prayers over a long period of his life, and is granted a sense of his religioua obligations by Allah, later in life, should first of all attend to making up for the loss of the missed prayers. An easy way is this: Instead of offering the Sunnat and Nafl prayers at the prescribed times, he should offer the missed Fard prayers and continue doing so till he becomes sure that he has offered all the missed prayers. It is unwise to offer the Sunnat and Nafl prayers reguIarly, besides the Far.d prayers, at the prescribed times, but remain wholly unmindful of so many missed prayers. Indeed, this is a debt which one must pay off without showing the least negligence. However, if a person is able to offer full prayers at the prescribed times, including the Sunnat and Nafl prayers, and offers the missed prayers as well, he may have the hope that Allah Almighty will reward him for his devotion and sincerity. 14. The Friday prayer, if missed, cannot be offered later; one may, however, offer four rak'ahs of the Zuhr prayer Inter instead of the Friday prayer vehich one has missed. 15./raperson joins an '/d congregation to offer the 'Id prayer, but then due to some reason, his prayer becomes void, he cannot offer it later as a missed prayer, nor can he offer it alone within the time limit, for the 'Id prayer is conditioned upon congregation.1 16. If duo to some reason the prayer of aI-Adha could not be offered on the first day, 'Id aI*Fitr prayer can be offered on the following day as a missed prayer, and the 'id al-Ad.ha prayer till the 13th of Zil-Hajj as a missed prayer. Regulations Concerning Missed prayer of 'Sahib Tartib' A 'Sahib Tart~b', in the terminology of the Shar~'ah, is the Muslim who after adulthood has missed no prayer, or has missed only one or two prayers consecuti~ely or at different times, 1. According to the Ahl al-Hadith, the 'ld prayer can be offered alone, if one lxas missed the cox,gregatioit, or could not attexxd it du~ to illness. CHAPTER XXV THE PRAYER OF THE SICK AND DISABLED PERSON 1. Regardless of the severity and seriousness of the disea~ the daily prayers have to be observed at the prescr/bed If a sick person is unable to perform all the ar~/cJes of the prayer, he may perform only those which he can, and perform others by symboI/c signs.~ 2. The patient should, as far as possible, perform the prayer in the standing position; oven if a sick or disabled person can stand while the Talcbit Tahr~mah is pronounced, he should do so, and then perform and completo the rest 0 the prayer ia the sitting position, for it is not proper to offer the prayer while sitting when one has the necessary strength to stand up for it. a person is utterly unable to stand up for the prayer, either due to excessivo weakness, or foehag of gidd/aess, or instability, or inability to perform Rulcu' and Sajdah properly, he is allowed to offer his pra~ r sitting. 4. If a person has to offer the pre,5,er sitlt/.,i._2~-. he should the prescribed way, as i~ the Qa'dah; if ~his is .v~ot may sit in any way ha likes; and ff he ca~nn~ possib/e ~rJor~c Ru~' and Saj~h p~'ope~J.~,, he a~v l,crforf~ these symbolic signs. ~ ~ ~kin~ 1, The jurists have stressed that ev~n if a wu~nan has starr~d havir,~ th,~ labour pains, and a prayer time approaches, a~d she is ia porfecc control of herself, she should offer the prayer 8oznehow, standing or sitting, for as soon as the Nifas bIe~ding star~s, the prayer ~eoald rendered Qada (missed). 209 The prayer of the Side and Disabled Person moviug boat, 8hip or train, he may lose balance, or feel giddy etc. he may offer the prayer sitting; if, however, he can stand without any such fear, he should offer the prayer standing. 11. If a person has m/ssed some prayers when he was perfectly healthy, and then fails iLL, he should not wa/t till reoovery to offer the missed prayers, but should offer them ,orechow, standing or sitting, and pay off the debt possible. as soon as 12. If a patient's bed, etc. is impure, and it is not poss/bIe to ehange it, or changing/nvolvez undue hardship, he may offer the prayer on the same impure bed. (Bahisht~ Zevar) 213 doned .nd, as far as possible, one should .lso offer the SunMi ra]c'alzs of Maghrib; but as for the ~qun~;at ra]c'ahs of the other prayers, one has complete option. One should offer only Faf.d rak'ahs, when one is actually tr.velling. but when one has h~lted st ~ placo during the journey. one may offer the ~u~;~;a/ rak'ahs as well (Durr al-Mulchtar). The Witr prayer, however, being Wajib must be offered in full. No shortening is .llowed in the Sunnat or ~Vafl ralc'ahs during the journey; if . person chooses to offer them, he has to offer them in full. MiIeage of the Journey If a person sets out with the intention of visiting . place about 36 miles1 away from his home town, he will be considered to be on a journey. This distanco can be covered in three days by a person who walks a normal gait and travels from morning till the sun begins to decline. It does not m.tter whether . person covers this distance on foot in three days or reaohes his dostination by . fast mode of eonveyance in a few hours, Le must shorten his prayer during the journey.2 1 According tG Bahishti Zetar, the minimum distance for shortening the prayer is 48 miles. 2. Maulann Abul A'ala Maududi has elucidated this point in response to a questioner who asked: "What is tho distance of a journey in terms of mileage during which a traveller has to shorten his pr&yer"~ ]'he Maulsun wrote: "The jurist~ have expressed different opinions on this pointAccording to them the distance varies between 9 and 48 miles, thc reason being that in this regard nothing clear and conclusive has been reported from the Holy Prophet. In the absence of a clear injunction, opinion is liable to fliffer, especially when there is room for a difference of opinio~l. I am of the vigw that there is no definite mileage beyond whioh the Law-giver intends to allow the concession of shor',ening the I~rayer, hut the question has been left to be determined by comn~on sense. Every person knows when he is on a journey and when ho is not. Obviously, when a person goes out of the town on a roeroatienal trip, or a villager goes to the city for shopping, he has no fooling of being on a journey. On the other hand, when a person is really on a journey, he feels the rigours of it; one [Gourd. on p. 214 Qa.sr 215 married woman has started living permanently with her husband, her home will be the home of her husband. Now if she undertakes ~ journey to visit her parent.~, who live least 36 miles away, she will bax'e to shorten her prayers at the pnrents' homo. However. if she has gone to stay with her husband for a few days anal she has the intention of living with her parents most of the time, hot home will be the home of parents. 4. Ira woman is travelling with her husband, or ~ ~ervaat with his m~ter, or ~ box- ~vith his father, or a ward with his guardian. their intentio,~ will not be reliable. Even if the w~ma~, or the servant, 0~' thc~ boy makes ~p her or his mind to than 15 days, she or ho wilt not bo resi,lent ~nl~s~ it is a~so the intention ofth~ h~sband or the master l,i~nsv/l'. 5. Tho residents of a place can offer their prayor behind traveller bz?,7~?l. SueIl an l?,?7~n, h~xvover, has to announce after the co~}p/ot~on of two r~k'g]ls that ho is ~ trsvel- so that the resident followers may co,~ploto thoirpray~r ~adependently. 6. A traveller can ~ffcr his prayer beh/nd ~ resident Im~m, this {'asc he has t~ observe tho full prayer in obedience to the ]tl~,~l, all~l is n.)t all~}wcd to shot'ten it. person has not ~.~,~ made up his mind about duration of h/s stay, or 112s the ia:cnti~ og staying for loss than 15 d~,s at ~ place, ~ud t~ea d~aring the pr~yor Ixo ch~ges ~nd extends his stax- to 15 d~'~ or moro, ho will hsv~ prayer a~d ~'il~ no ~n,~r~ be allowod to short~a it. S. Tho prayers missed duri~g a journey will have to shortcued when offered later ~t, h,~zno, a{~d tho prayers miss~d while at ho~n,~ will have to be offered in 'a~l whon offored during j~rney. Combining T~vo prayers durir=g ~he Jou~ ey pra~'e:-s during the ~ajj and off~ring thom to~ther is in accordanco with the Sun~hofth6 Holy Prophet. Tho Z~tbr and 'Asr Prsy~rs are combin~ on th~ 9th 217 Gontd. from p. 216] H. adrat Ibn 'Abba~ says, "The practice of the IIoly Prophet was that before starting on a journey if he saw th&t the sun had declined, he would first offer the Zuhr and 'Asr prayers at the Zuhr timo and then set out on the journey; on the other hand, if he caw that the sun had not yet. declined, he would set out on the journey and combine the Zuhr and 'Asr prayers on the way at the 'Asr time. Similarly if he saw that the sun had set, he would combine the Maghrib and 'Ishd prayers at home and then start on the journey; but if the sun had not yet set, he would set out and combine the 'Ishd and Maghrib prayers on the way at the 'Ishd time". (Musnad Abroad) And Hadrat Ma'az bin Jabal has reported that during the Tabfik Campaign if the Holy Prophet resumed the journey before the sun h~d declined, he would combine the Zuhr and 'Asr prayers at the 'Asr time, but if the sun had declined, he would first offer the Zuhr and 'Asr prayers at the Zuhr time and then rosume the journey. Similarly ihe resumed tl~ejourneybefore the setting of the sun, he would combine the 2t!aghrib and 'Ish~ prayers at the 'Isha time, but if he started after sunset, he would combine the Maghrib and 'L~hd prayers at the Mag~rib time and then resume the journey". (Tirmiz~) Friday prayer 219 (1) Allah created Adam on Friday, (2) He sent him to the earth on this day as his vicegerent, Adam died on Friday, (4) There is a ble-.'sed hour on Friday during which a person is granted by Allah anything lawful and good that he prays for, (5) Resurrection will take place on Friday; that is why everything in tho heavens and the earth including God's most favourite angels and mountains, rivers, etc. stand in awe of Friday". (Ibn Majah) The Holy Prophet has also said: "We came to the world last of all, bY~t on the Day of Judgment we shall be tho first to enter Paradise. The Jews and the Christians were given the Book of guidance before us and we after them ;they were enjoined to rev'ero Friday, but they differed regarding this. Allah favourod us with His grace to adhere to His Command; thus they have been left behind: the Jews revere the next day (Saturday) and the Christians the day following that (Sunday)". (Bulc]~ari, Muslim~ The H~~IZz Prophot's practice was that he would start getting ready for Friday from the night preceding it (i.e. Thursday nightl, and would say: "The night beforo Friday is a white night and Friday is a bright day". (Mishkdt) Imam Ghazali says: "Only that believer is graced with the blessings and benefits of Friday, who looks for~vard for it most anxiously and eagerly; and wretched is tho negligent one who is least interested in it and who does not even know in the morning which day has dawned". Friday prayer is Obligatory (Ibya al-' Ul~Trn) Tho Friday prayer had becomo obligatory even boivore the Holy Prophet's migration to Madlnah, though he could not ?riolay prayer 221 make necessary preparations for it and attend the mosque promptly. This unusual stress throws light on the unique importance of the Friday prayer. The other prayers can be offered without the congregation and, if missed. can be offered later also, but not so the Friday prayer. It is conditioned upon congregation and, if missed, cannot be offered later. Therefore, as soon as the call for it is given, the Believers are commanded to leave their busiaess and trading and hasten to the mosque for the remembrance of Allah. The fact is that the remembrance of Allah for a little while and bowing and prostrating oneself before Him along with the congregation in full consciousness yieId eternal benefits for man far greater in value and worth than the ~emporary and moagre material gains that he craves for in the world. The/Ioly Prophet has said: 1. "The Friday Congregational prayer is obligatory for every Muslim, except the slave, the woman, the child and tbo sick". (.4bu Da'ud) 2. "The Friday prayer is obligatory on every person who believes in Allah and the Last Day; the one who ignores it on account of sport or fun, or trade and business, will be ignored by AIlSh, Who is Pure and Self-Sufficient". (Daraqu.tni) 3. "The name of the person who abandons the Friday prayer without a genuine reason, wiII bo recorded as a hypocrite in the Book (tho Preserved Tablet), whose writings can neither be scraped out nor tampered with". (Mish~at) 4. "I wish I should appoint someone as Imam in my place, and should go and set fire to the houses of the people who stay back a~ home and nogIect the Friday prayer". (Muslim) 5. Ha.drat/bn 'Um~ir and Hadrat Abu Hurairah have reported that they heard the Holy Prophet say on the pulpit: "Peoplo are warned against neglecting the Friday prayer, otherwise Allah will seal their hearts, and they will be condemned to negligence (for ever)". (Jluslirn) 6. "The one who hears the call to the Friday prayer and does not turn up for it on one Friday, and then on the second The Friday prayer 223 then walks to the mosque (instead of riding), thon listens to the ~crmoa peacefully, avoiding every frivolous act and utterance, gets the reward of one full yoar's worship oa every step - of one year's fasting and ono year's prayer". (Tir.zizz) Pro-requisites of Friday prayer The Sl~L~ri'ah has enjoinod a few pro-requisites which must bo fulfilled for the Friday prayer to become essential and valid for the people. Those are of two kinds: (1) Pre-requisi res of Essentiality. (2) Pre-~equisites 01? Validity. 1. Pre-requisites of Essentiality: These are fi~o in number: Being a male: the Friday prayer is not binding on the females. (ii) Being a free man: tho Friday prayer is not binding 0n tho slave. (iii) Being an adult s~no person: tho Friday prayer is not binding on the ohi/d and the insano person. (iv) Being a resident: the Friday prayer is not binding on the travel/or. (v) Being hca/thy and well :a sick or disabled person, who cannot go to the mosque, is exompfsod; however, if a sick or disabled person can go to the mosque, he will be undor obligation to attend the prayer. A porson may bo disabled owing to blindness old age, etc, or, he may bo prevented by a rain-storm, or danger of enemy or a harmful animal from ' the mosquo. going to Command in case Pre-requisites of Essentiality do not exist: The Friday prayer will beeoreo binding only on that person who fulfils all the five Pre-requisitos montioned above, but ifs person lacking el/these, or some of these Pro-requisites offers the Friday Pr&yor, prayer will be valid and in order, and he will not have Friday prayer Uontd. from p. 224] the Friday prayer being an important obligatory prayer, should be artended by tho largest possible number of the Muslims and none should be deprivod of its great benefits and blessings; (b) the people should not observe tho Friday prayer in small habitations, soattered way, but should offer it together at a central place where the maximum poople can gathot together for the purpose. Maulann Abul A'ala Maududi has explainod tho large city,' thus: concept of "What I have been able to understand from tho injunotions of the Shari'ah io this connection, is that the Friday prayer should be held in "Mi.sr Jami' "and not in soattorod small habitations, which will defeat its very purposo. Tho term "Mi.sr Jdmi'" itself implies such a central place where peoplo from tho suburban small habitations can gather togcthor to offer tho Friday prayer. The number of shops and stalls and tho size of the Population and othor things have nothing to do with tho largenose of tho town, nor have they any direct bearing on tho validity and establish. ment of the Fr/day prayer. It only requires a central habitation where peoplo may como together from &ll sides. If there is suoh big city, which has the position ofa oontral plaoo, wolf and good, otherw/so the Mus/im rule:. can appoint any habitation as "Mist Jami' "gad order the people living in the suburbs to gather there jot the Friday prayer. A/lama Ibx~ Hummain writes in Path. al-Qadir: "If the lVlusIim rule:. appoints a plaoe as "Mi.sr Jdrni, "and orders the people to hold the Fric/ay prayer there it will be perfoot. ly in order, and if he forbids tho pooplo to hold the Friday prayer in a certain place, it should not bo hold there". (Vol. I, p. 409) "But if there is ~0 In,aDz, tL~ ~,fusli ms as a body can roproseat the ruler and can appoh~t a place as "Mi.sr Jdmi, ", just 0.~ they oaa together hold the Freiday prayer and appoint a judge (Qddi} for themselves. Then he presents a rational and prao~icablo proposal: "If the definition I have given of "Mi.sr Jdrni, ", is adopted, most of the people belonging to villages, even the Muslim nomads, can observe the Fridt~y prayer as proscribod by tho Shari'ah. whole couzxtryside may bo divided into o/roles ranging from about 5 to 9 miles radius, and a ceatr&l plaoe selected by mutual conson and understanding as "Mist J' ., ,, . am$ and the suburban people asked to offer their Friday prayer there. This system will not only be in eonsonance with the authentie traditions but also aeeord/ng to the Hangfire viewpoint. The jurists have defined the [Gourd. on p. 226 ~z6 ~ver~tcZa~t S'~ Friday prayer in Villages In view of the pro-requisite of "Mi.sr J~mi'" it is not correct to hold the Firday prayer in every small village and habitation;~ Gontd. from p. 225] ,,dependent habitations" (,,Taw~bi Mi.sr") difforontly, fixing limit at two, six and nine miles respectively. Others say that the -dependent habitation" in the cirole would bo that from whore a person could travel to ,,Mi.sr J~rni' "and after observing the Friday Pray~r could return home before the nightfall. This definition has b~n approvod by the author of Bad~'i and is also supported thY HadiZ~. According to a tradition narrated by 1-~adr~t Abu in Tirmizi, the Y[oly Prophet said: Friday prayer is obligatory on the person who aXter obsgving it can return home before the nightfall". Hadrat ,A'ishah oafs: ,'People used to come from their ing places and highlands for the Friday prayer". Hadrat Abu I~urairah says: "The l~01y Prophet said: 'Listen 8oreo of you take their flocks of goats & mile or two milos away in sea~eh of food, but when Friday comes, they do not bother to oome here to offer the prayer. (He repeated this sentence thrice, and then said) The heart of such a one will be sealed". These traditions and elucidations of the jurists show that the from range of the .,dependent habitations" is up to six or seven miles. the where people can go to .'.~/isr Jami'" and can return home after Frid~y prayer before the nightfall. Therefore it is incumbent upon the people living within this range to visit ',Mist J~rai' "for the purpose of offering the Friday prayer. This has further been eluoidat~d by Allfuns Ibn Hummain thus: "A person living anywhere in a ..dependent habitation" is duty-bound, like the inhabitant of the central place, to come and offer the Friday prayer". (~a~h. al-Qadir quoted by 8hark al-l~lah . ~lal Hida~lah) (~afhiraat, Vol. II, pp. 498-501) l. Acoording to the Ahl al-Had~h, the restriotion of the oity o~ a large habitation is meaningless: the Friday prayer bocomos inoumbent wherever a few men oan get together for the oongrogation&l sc~vioeThey say that in response to ffadrat Abu 11urairah's letter asking whether Friday prayer should be held at Bahrain or not, Hadrat .Umar wrote that he should offer the Friday prayer wherever he happened to be. (Ibn Khuzaimah). And Allarea Ibn Hazm .says: ..When the Holy prophet oame to Madinah, it oonsisted of small [(~e~d. oa p. ~27 ~'~1~ Friday Praytr / the Musli~as of the area should select a central place for the purpose and the people belonging to smaller villages and habitations should assemble there for offering the prayer. Allarea Ibn Hummain says: "The person living in the suburbs is dutybound, like the people of the city, to come {red attend the Friday prayer." (Fat.h al-Qadlr) Hadrat 'jl'i~hah says: "People ussd to oomo from the suburban habitat/one of Madlash for the Friday prayer, dusty and drenched with sweat. Once the Holy Prophet was present in the house whea a man in such a state came to see him. The Holy Prophet said: "Would that you had bath on this day i" (ii) Time of Zuhr prayer (Tirmizt) It is not valid to observe the Friday prayer before or aftsr the prescribed time of the Zuhr prayer. If the time ofgul, r has elapsed, whon the Friday prayer is still in progress, the prayer will be invalidated even though it involves the Final S/tt/n (Qa'dah) in which Tashahhud has ban recited. The Friday prayer cannot be porformod later as a missed prayer. (iii) Khulbah (Sermon) The Sermon has to be delivered within the presoritmd time limit before the congregational prayer. If it is delivered after the congregational prayer or before the prasoribed time, the Friday prayer will not be valid. ('lira al-?ul15' Vol. 147). P. (iv) Congregational Service There should be at least three adult males ben/des the lm~m, who should remain present from the commencement of the Sermon to the completion of the prayer, and each of them lhould b~ fit to lead the prayer. The prosesea of forealas or of minor male children only is not enou$h. {7~td. from p. se&tists~i l~biiations; 1~$ Holy Prol~h.$ got the Itesque built la the habit~ii.a ~f B~n~ Miliii bin INTajjIr and offered the Fr/da.r Pt&yet i$rs, wl~rs~s it ws~ neiSher ~ big habitation nor a oi{y (v) General Call for the prayer The Friday prayer has to be offered pub/lely in a place where any and every Muslim may come to attend it without let or hindrance. If the prayer is held in a restricted place, for instance, a bungalow. where the common Muslims are not allowed to joia in, or held behind closed doors, the prayer will not be valid. Pre-requisite of the Muslim Ruler According to Hidayah and other Fiqh books, tho proseace of the Muslim ruler or his deputy is necessary for the establishment of the Friday prayer. The object is that the ruler himself should attend the prayer as a duty and should organise it officially and make arrangements for keeping law and order in view of the big gathering. As for the countries where the rulers are non-Muslims, the Muslim population is not absolved from the duty of observing the Friday prayer. They have to organise and hold the prayer themselves by mutual will and consent; the verdict of the jurists is clearly to the same effect.1 1. Shami says: "The Muslims of a country which is under non-Muslim domination, have to organise and hold the Friday and 'Id prayers themselves'. They can appoint their own Qadi (Judge) by mutual consultationthe govermentandin orderare underto haveobligations .~iuslimtoruler..struggle hard for changing Maulana 'Abdul 171. ayy of Far.~n,~.,~ Mah. al has clearly oxpressed the opinion that the Afuslims of the cou~tries which go under non-Muslim domination, are duty-bound to offer t~l~, Friday prayer as usual. After the Mughals when the British came to power in India, tho question arose whether the Indian Muslims had to observe the Friday prayer or not. Some rigid people thought that in view of the pre-requisite of the Muslim ruler, it was no longer obligatory for the Indian 31usIims to observe the Friday prayer, but Maulana 'Abdul H.~yy g~v~ a clear verdict to the effect that the Muslims had to observe the Friday prayer in spite of the non-Muslim ruler. He said: "Friday prayer obligatory for the 2~uslims and they can organise and hold it by mutual consultation in spite of the fact that the Christians h~vo como to power in India, who havo oppointed non-believing officials. Any- bodYmisguideswho oihers..give~ a verdict contrary to that has lost the right way and (Ta.fhfradt: Maudt~di, Vol. ii, p. The Friday prayer Sunnat Rak'ahs in the Friday prayer According to Imam Abu Hanifah, there aro eight 8unnaZ ralc'ahs in tho Friday prayer and all are Mu'akkadah (strossed): four ralc'ahs beore the Fard eongrogationed prayer (with one at~d Four after it (with one salutation). ,~[owever, according to Imam Muhamrnad and Imam Abu Yusuf, Friday prayer has ten Sunnat ralc'ahs, four ralc'ahs before the Fan/ prayer, and six (four and two separately) after it. Regulations Concerning the Friday Pr-~yer prescribed to clean and purify oneself on Friday, to have hair and nails cut, to put on the best available dress, to use perframe, and attend the mosque early in the otternoon. The Holy Prophet has said: "The person who has bath on Friday, puts on the best available clothes, uses perfume if available, and comes for the prayer, and takes his place quietly without disturbing the people, then offers the prayer that Allah has destined for him, and sits in perfect silence and peace from the time the Imam takes his plaoe till the completion of the prayer, he will have all his sins committed since the previous/friday expiatod on this account." (Abt7 Da't~d) 2. If in spite ofnocessary preparations, a person is not &blo to &ttond tke Friday prayer due to error or n~gligenoe, he should offer four Fard ralc'al~s of Zul, r and give away som~tbing in charity. Similarly the person who cannot attend the mosquo on account of nursing a patient, or rain-storm, or danger enomy, should offor four eard rak'ahs ofZitl, r. 3 It is preferable that the person who delivars the Sermon should lead the prayer as well, but another l~r~on may also lead the prayer provided that ho h~s artended the Sermoa. If person who has not attendcd the Sermon leads the prayer, i~ will ~ot be valid. (Durr.al-.Jlu~'/it,~r) advisable that all t]ie pec~ple of a li&bitl~oa lho,111 offfr the Friday prayer in the pr/ncipal mosquo of the pla~, blll~ there is no harm if they offer tho prayer in different mosq~l~ of big city or town. (Bahr ar-Ra'iq) It is forbidden to offer the Zular prayer before the Friday prayer in a city or habitation where the Friday prayer is usually held. If a sick or disabled person offers it, it will be an imperfect prayer, and he will have to offer it again after the Friday prayer has been held.. ('1Ira abFiqh, Vol. Ii). 6. The sick and disabled persons upon whom Friday prayer not binding, should offer the g~r prayer on Friday individually; it is highly undesirable that they should offer it in congregation. (Duff 7. The prayer should be somewhat longer than the Sermon. The Holy Prophet has said: "The prolongation of the prayer and shortness of the Sermon are a sign and proof of the Imafta's deep insight in religion: you should therefore offer a long prayer and deliver a short Sermon."l ~Mu~lirn) 8. If a late-comer joins the Friday prayer in the Final Sitting, or joins it after ,~~ajdah ~-~ahv in Tasl~ahhud, his prayer will he valid. He should complete his two ra~'a]~,s independently after salutation by the 9. One should start making preparations for the Friday prayer from Thursd&y as was the pract/ce.of the Holy Prophet. 10. On Friday one ~ho~ld ~pend as much of one's(M/sh~/)time as possible in the remembrance o~ Allah, recitation of the Quran asking for Allah's forgiveness of one's sins, works of charity, visiting the sick and the grave-yard, attending funerals and other works of public good. According to Hadrat Abu Sa'id Khudri, the Holy Prophet said: "Five good things are such that if a person can perform them all on the same day, A~lah will include h~m among the dwellers of Paradise: implies only this that the prayer should be comparatively longer than the sermon; the prayer. however, has to be observed in moderate length in view of the weak and eg~d fellf~wers. According to a tradition in 8a~.i~. flusfire, the Holy Prophet's Friday prayer was ofmoder- d his Sermon, too, waz of moderate length. Tl~e rri~ay PfaFJe~ ~'~1 (l) visiting the sick, (2) attending the funerals, (3) observing the fast, (4) offering the Friday prayer, (5) setting the slave free.1 According to another tradition. reported by Hadrat Abil Sa'Yd Khudri, tho Holy Prophet said: "The person who recites S(Irah ,~l-Kahf on Friday will have a bright light lit up for him till the ncx~ Friday." (~Vas~'~) According to Hadrat Abu Hurairah, the Holy Prophet ~aid: "The person who recites Sarah Ad-Du~h~,n on Friday night, will have seventy thousand angels imploring Allah for his forgiveness with the result that he will have all h/s sins forgiven." (Tirmizi) The Holy Prophet has also said: "There is a blessed hour on Friday during which a person is granted by Allah anything that he prays for." (Bul~l~iri) As to the specification of this hour, two of the views gens-' rally accepted are: (1) It begias from the time the ascends the pulpit for delivering tho sermon and lasts till completion of the prayer, (2) it implies the last moments of Friday when the sun is about to set. One may pray to Allah at both these times for ful6lmeat of one's lawful desires. 11. It is desirable that one should reach the moiqueas early in the afteraoon as possible. The Holy Prophet hi$aid: "The person who has bath on Friday and puriil~ himssir fully, then comes to the mosque early, will be regarded as though he has sacrificed a camel; the one who c,~mes a bit late, would be regar~ed as though he has sacrificed a cow or a buffalo; th one who comes still later;' will be regarded as thoug~ ae has sacrificed & two horned ram; and the one who co .es last of all, will ]~. Obviously all these can be done and observed only on, Fridays. be regarded as th ~rygay ~/h ough he has given away an egg in the way of Allah. Then when the Im~rn comes out to deliver the Sermon, the angels leave the door of the mosque (and close the record-book) and ta~e their places in order to listen to the Sermon and offer the prayer." (Buk~ri, M~sli~) in accordance with the ,~u~ah to recite Sfirah M~m Sajdah (41) and Sfirah dd-Dahr (76) in the on F~day. Fajr prayer 13. It is in s.ccordance wi~h the Sunnah to recite Sfirah and Al-Mun~q~n (~), or Sfirah Al-A'at~ and Al-Ohdshiyah (88) in the Friday prayer. One may take one's place quietly wherever one may find it and avoid ju~p/ng over the people's shoulders in search of a comfortab/e place, because this disfurbs the people physica/ly as well as monfaJly. According ~0 Hadrat 'Abdu/lah bin 'Abb~s, the Holy Prophet said: "The person who stands in the stand row instead of the first row only with a viow to avoid disturbing a fellow Muslim, is awarded a double reward as against the one standing in the front row." (Ta~ran~) 16. On Friday one should/n~oko ~I]~h as often ~s poselfor His blessings on the ~o/y Prophet, for the Holy Prophet ~aid: "The best day for you is Friday beeatlae 'Adam was created on Friday and he died on Friday and Resurrec- tion will take place on Friday. Therefore ou should invoke Allah's blesa/n s fo ' y g r me frequently on this day, because your invocations in this regard are presented before me." The Companions asked, '0 Messenger of Allah ~ even when your body will have decayed ?' The Holy Prophet replied; 'The earth is forbidden to eat up a Prophet's body'." (Abzt Da'~l, Nas~'~) Regulations Relating to the Sermon 1. The Imam has to deliver the Sexmon in two parts: in the firat part he should instruct the people in religion, and exhort them to action ,x in the second he should recite a few verses of the Cur'an, invoke Allah's blessings for the Iaoly Prophet, and pray for forgiveness of his Companions. 2. The preacher should prepares suitable and comprehensive Sermon for every Friday and should deal with the problems ()bviously, the real purpos~ of the Friday Sermon can be achieved only if the preacher addresses the audience in tha language they l~now. But the jurists differ in the matter of addressing thc people in a language other than Arabic. As a matter of fact, the first sermon which is meant for educating the people, may be given in any language other than -4rabie, the second part must invariably be in Arabic. Arabic may be used in bc. th the parts on ~he occasions of international gatherings of the X~uslims. Maulana Maududi has expressed the following opinion in this connection: "The desirable thing would be that the se~ond sermon is invariably given in Arabic and entirely devoted to the glorifl. cation of Allah Almighty, invocations for blessings on the Holy Prophet, his near and dear ones and his Companions and the recitation of the verses of the Kor'an. The other part which is meant for instructing the people in religion and acquainting them with the teachings of Islam with regard to tho current affairs, should be in a language which is understood by the majority of the audience. For this purpose also, only those language~ should be selected, which enjoy an international sta~us among the ~ualims, e.g., [Yrdu in the ~ndo-Pal~ sub-Continent as against the provincial languages and diaZacta, because tYrdu is understood by the Mu~lims of all the provinces. However, in the far flung areas where [Yrdu is not generally understood, local dialects may also be used for the sermons; but whenever there is a,n international gathering of the Muslims, Arabic only should be used for the purpose". (Tafhirtldt, Vol. 11, p. 419) The Ahl al-Hadith scholars also support the view that the sermon~ may be given in any language other than Arahic. MauIana Abdus Salam Bastawi says: "The sermon is meant For inst. ructing the people, and instruc- tion can be useful only when it is given in the languag~ of the people. The sermon, therefore, should be given in the language people can understand. Thus, if the audience can understand Arabic, they should be addressed in Arabic, otherwise in tho langt~age they know. Il is not obligatory to give the sermon in Aral~ic only; if one has to addross in Arabic, the scr~non shou/d also l~e translated into the language the people u~dorstand." (leldrai ~a'lim, Vol. IV, p. 120) facing the Muslims in the light of the Quran and the 8unnah, and teach the people the ways of solving and tackling those problems in the Islamic way. He should remind them of their religious duties and obligations and infuse into them the spirit of their faith and love of their community. It is permissible to read ou~ a prepared sermon from the book, or deliver one of the Holy Prophet's Sermons. But the real object of the Friday Sermon is that the leader of the Muslinas should instruct them in their religionin a natural, systomatic and organised way, explain to them their obligations and responsibilities and afford them guidance in respect of the current problems in the light of the Kor'an and the SumalL Therefore the preacher should not rest content with fen'ling out sermons from the hook, but should make an effort to explain and tackle the problems faced by the community and guide them as and when necessary.1 3. The preacher after delivering the first sermon should s/t down on the pulpit for so long that three short verses or the words ~qubl~a~-.41l~la may be recited thrice in the interval; then he should stand up and deliver the second part of the sermon. In the first sermon he should give religious instructions in a spirited and dignified manner and exhort the audience to practice; in the second sermon he should recite some verses of the Kor'an, invoke Allah's blessings for the Holy Prophet and his Companions and pray for the Musl/m people's happiness and well-being. F'l'~thisln this connection Maulgun Maududi writes: "The sermon has not boon prescribed for the purpose that the Muslims should formally attend it before the prayer once a week as the Christians do in the church, but it was primarily meant to infuse a motivating spirit into the collective lifo of the Muslims. Its real object was that they should get together once a week when they should be instructed in the Divine Commands, imparted religious education, and their individual and sooial maladies and weaknesses cured and reformed, and their attention drawn towards matters of national interest and good. Another objoct was that tho Mu~Iim Head of the State should present his government's policies before the public and the people given an opportunity to question him, if they so liked, and present their own point of view before hhn." e~a.thiraae, Vol. Il, p. ~'~y PraVfr 235 4. The Sermon ~hould l~e somewhat shorter than the prayer, for it is undesirable to make the sermon unduly long. The Holy Prophet has said: "The prolongaticn of the prayer and shortness of the sermon are an index of the Im~m's common sense and insight in religion; you should, therefore, offer a long prayer a~d deliver a short sermon". (~]~ruslim) 5. It is obligatory to listen to the sermon peacefully and with full attention, whether the listener is sitting near the Imam or away from him. 6. It is desirable that one should sit close to the Irna~n during the sermon and face towards him. (MisMcat) 7. When the l. tam has stood up to deliver the sermon, no one should offer an individual prayer, nor should one engage in conversation, for it is forbidden to talk, offer prayer, busy oneself in meditation, eat, drink, greet or respond to greeting, or do anything which may distract one from the sermon; even giving of religious instruction or exhorting others to do good is forbidden. The Holy Prophet has said: "The person who talks when the sermon is in progress, is like a donkey loaded with books, and the one who tells another one to he quiet, during the sermon, has lost his ~wn Friday prayer". fMusnad A.hrnad, Tabaranf) One is, however, permitted to offer a mi. ssed prayer during the sermon, and one must do so if necessary. 8. One may invoke Allah's blessings for the Holy Prophet inaudibly when h/s name is mentioned in the sermon. 9. In the second sermon, it is commendable to pray for the Holy Prophet's near and dear ones, his Companions, wives, especially the rightly-guided Caliphs, Hadrat Hamzah and Hadrat 'Abbas. The Imam may also pray for the Muslim ruler of the time, but it is forbidden to exaggerate his praises and say tnings beyond the truth. ('11rn al-Fi~h, Vol. II, p. 148) 10. in the Sermon of the last Friday of Ramadan, though it is not forbidden to dwell on farewell themes it is undesirable 236 Everyday Piqh to make such themes an integral part of one'~q sermon persistently because no such thing has been reported from the Holy Prgphet and his Companions, ~or has it been mentioned in the authentic booils of Fiq~. l)ue to the prevailing practice of giving farewell sermons, people have wrongly started looking upon the last Friday of Ramadan fJum'ah el-Wide') as of special religious significance, which is a misconception and needs to be eradicated. 11. As soon as the sermon is over, lqarnah for tho prayer should he pronounced as was the practice in the Holy Prophet's time; it is forbidden to engage in worldly bu:iness between the sermon and the prayer. If the Imam does so and prolongs the interval, for instance in taking food, or settling a commercial issue, he will have to deliver the sermon once again. However, if he has to attend to an unavoidable religious matter, for instance, performing of Wud~, or Ghusl,1 which was necessary and he remembered of it after the sermon, there is no harm in observing the interval and no need to deliver the sermon again. Use of I,oud-Speaker in prayer and Sermon There is no harm if the 10~d-speaker is used in delivering the sermon, or even in offering the prayer, if necessary.2 I. It is not necessary that one should be in tho prfscribed state of purity for delivering the sermon. Evon if a person delivers the sermon in the st&to of impurity owing to sexual in~ercourse, he need not repeat i~. (Hid~yah, Vol. I) Muh. ammad ShaH' af~er dealing with this subject wri~cs: "From the elucidations of the jurists and the actiou of the Companions in c~n~vct;on with the change of the Kiblah, it appears that no harm is done ~0 tho prayer." (..faitit Jadfdah ke Shar'i Ah. kdm) Maulann MaudtidY has given sound arguments suppot'ting the view tl~at the use of the loud-speakor is not only permissible b~t commendable. He writes: tho basis of ~hese arguments I consider the use oe tho loud-speaker in the prayer as not only permissiblo but even commendable. I have a s,rong leoling that the Holy Prophet would have certainly made uso of the loud-speaker in tho prayer. Az~ln and the sermon hfd it been availablo in Iris time, just as he adopted the/ra:~ia~ technique of digging the trench during the Battl~ of the Trench." (~Yafhifadl, Vol, II, p. 461) The Friday prayer 237 Prohibition of Trade and Business As soon as the erst call is given for the Friday prayer, all trade and business transactions should be suspended and one should hasten away to tho mosq. uo after making necessary preparations. According to the Kor'an, it is forbidden to carry on trade after the call for the Friday prayer. It..says: "0 Belieyore ! when ~ou hear the call to the Friday prayer, hasten to the remembrance of Allah and leave your trading". (62: 9) The oommentators are agreed that in this verso "remembrance of Allah" means the Sermon, or the Sermon and the prayer both, and the call is the Azan whiclx is pronounced Just before the Sermon (Khu.tbah), and not the Azan which is proclaimed much e~rlicr to warn the peoplo that the prayer time has begun. According to Hadrat Sa'ib bin Yazid, only the second Azan used to be pronounced in tho timo of the Holy Prophet, and it was pronounced at the time when tho Irnctm had. taken his place on the pulpit. Later on, in the time of Caliph. Abu Bakr and 'Umar when the population of Madinah grew, they introduced another .4zan which was pronounced at Az-Zaura,' a house in the bazar of Madleah. (Bukh~ri, verse thusAl/amaz Shabbir A.hmad 'Usmani has explained this "The 'call' for the prayer means the Azan that was pronounced in the period of the revelation of the Kor'an in front of the Imam. Tho other Azan was iatroducod later in the time of Caliph 'Uthman by the consensus of tho Companions, but as for the prohibition of business and sale transacLions, the offcot of this Azan is similar to that of the ormer, because they were both enforced for the sam~ purpose. How~or, the command in respect of the Az~n enjoiacd earlier is imperative and binding in nature, whereas in caso of the other Azcin it is only presumptive and interpretative in character". Prescribed Procedure for Delivering the Sermon The Kha.tib (Preacher), after attaining nee, essary purity, 238 Everyday should take his place on the pulpit facing the auaience and the Mu'azzin should pronounce the Aza~ facing him. As soon as the .4z~n is over, the Kha.tlb should stand up on the pulpit and after reciting Ta'awwuz inaudibly, should start delivering the Sermon in a loud voice. First of all, he should glorify Allah Almighty, then bear witness to His Unity and Prophethood of the Holy Prophet Muh. ammad, and then instruct the audience in religion briefly in a dignified and spirited manaer.x After this he should sit down and observe a short pause.2 Then he should stand up again for the second sermon, ia which he should glorify Allah and bear . witness again, recite a few verses of the Kor'an and invoke Allah's blessings for the Holy Prophet and pray for his Companions, especially for the rightly-gu/ded Caliphs, Hadrat H. amzah and Hadrat 'Abbas, and last of all for the Muslim people of the world, and then bring the sermon to completion. Immediately after that he should stand up for the prayer. Sermons of tUe Holy Prophet Some portions of the Sermons delivered by the Holy Prophet have been preserved in the Hadith Collections. A persuaI of these will show that they wore beautifully worded, comprehensive, brief, and effective and forceful in style. Below we give a specimen along with its transIation for the benefit of preachers: A Comprehensive Sermon of Tabuk Campaign After glorifying Allah the Holy Prophet said: , (Y) gave the sermon his v~io~ would r~8~ ~d his ~yes wo~ld beoom~ red with ~he ~n~ity of f~el~n~, and i~ ~ppe~ed ~s if h~ ~ wsr~in~ h~ 2. For 80 long ~ ~Z'~ ?fiday ?ra~/er I~rid~y prayer 241 . ,Tu~' Cr'~ (. (Zad al-Ma'ad, Vol. I, p. 462) After this he prayed for Allah's forgiveness thrice and brought the Sermon to conclusion. Translation: most truthful of the discourses is the Book of Allah. most trustworthy word is Tagvd (fear of God). best of the coremunit/es is the Community of Prophet Abraham (Allah's peace bo upon him). best way of life is tho ,~unnah of Prophet Muhamm&d (Allah's peace be upon him). 5. Remembrance of Allah is the most glorious of all things. 6. /he best of all narrations'is the Kor'an. 7. Tho best acts are those requiring the highest degree of will and determination. worst acts are those based on innovation. best way of life is the one adopted by the Prophets of Allah. 10. ]?he ~nost glorious death is the death of the martyr. ll. ]?he most wretched bl/ndaess consists in going astray after finding the Right W,~y. 12. ]?he best of acts is the ono that yields benefit. 13. ]?ho boat gu/dance is that which the people may be &ble to follow. 14, The worst blindness is the blindness of the heart. 15. ]?he upper hand ~ bettot than the lower one. 16. ]?he less which can meet one's needs is better than the more which can cause neglectfulness. 17. The worst excuse is that which is offered at the point of death. 18. The worst remorse is the remorse of the Day of Judgment. 19. Some people come for the Friday prayer but their hearta are stuck up behind. 20. And they are able to remember Allah but little. 21. The sin of the lying tongue i= the gravest of all sins. 27. 28. 30. 3~. 33. 3~. 35. 36. 37. 39. 40. 44. 45. 49. 50. Real richness is the richness of the heart. The best provision is the provision of Taqva (fear of God). The basis of all wisdom and knowledgo is the fear of Allah Almighty. Faith is the best thing to be cultivated and entrenched in the heart. Doubt and vacillation &re an index of unbelief. Wailing over the dead is a practice of ignoranco. Stealing and embozzlement are the provision for Holl. Getting drunk is to burn in the fire. (Nonsense) versification is satanic. Drinking is the source of all evil. The worst that one can oat is the property of the orphan. Fortunate is he who learns from the mistakes of others. Wretched is he who is wretched by birth. And each one of you is to be buried deep under the soil. And the deeds of each one will be judged in the Hereafter. An act is judged by its fruit. The worst dream is the false dream. That which is approaching is very near. Abusing a believer is sinful. And fighting a believer is a sign of disbelief. Backbiting a believer is disobedience of Allah. A believer's property is as unlawful for the other person as his blood. The one who is indifferent to Allah is ignored by Allah. Allah keeps the secrets of him who keeps the secrets of others. The one who forgives others is forgiven by Allah. He who suppresses his anger is rewarded by Allah. He who endures a loss with patience is rewarded by Allah. The habitual fault-finder is disgraced by Allah. Allah multiplies the rewards of him who adopts the attitude of patience. And the OnE who adopts the attitude of disobodieaco is chastised by Allah. CHAPTER XXVIII THE 'ID FESTIVALS According to Hadrat Aaas, when the Holy Prophet migrated to Mad~nah, he found that the people of the town had set aside two days in tho year for fun, sport and merry-maki,g. The Holy Prophet told the Muslims of Madiaah that Allah had appointed two better da~:s for them in the year: the day of '~d al-Fitr and the day of 'fd al-Adha. Significance of 'Id al-Fitr The Muslims celebrate '[d al-Fi{r on the first of the lunar month of Shawwal. This religious festival in fact is an expression of thanks-giving to Allah Almighty for H/s grace ia enabling His faithful serv'aats to observe the fa~ting month of Ramadan hes/des the daily J'arav~h prayers, recitation of the Kor'an and works of charity. Significance of 'Id al-Adha '~d al-Adha is colebratod oa the loth of the lunar month of Zil-Hajj to commemorate the great sacrifice offered by Prophets Ibrahlrn and/stoa'i/(Allah's peace be upon them both)to please Al/ah. When in a dream Prophet IbrahYtn was asked to give away his de~trest tiring in the way of Allah, he took along his only son./srna'H, without the Ieast hesitation and prepared to sacrifice him to win Allah's approval. Oa the other side, when young Isma'il came to know that it was accord/ngto AHah's Will, hosubm/tted himself most w/l' ugly boaeath the knifo. By following and observing this ur paralleled trad/fioa of sacrifice pract/ca/ly, the Musl/ms indeed rocla/m that they aro ever readx' to expend their wealths an,. properties in the 243 way of Allah. By slaughtering the sacrificial animals they indo~d pledge before Allah that just as they aro shedding their blood for His sake, 60 they will also be prepared to lay down their own lives in His way, a~ and when required. Prescribed Works on ~rd al-Fitr The following eleven things have been prescribed to be done on 'Id al-ivi.tr: 1. To rise early in the morning. 2. To brush the teeth. 3. To have bath for 'Id after the Fajr prayer. 4. To put on the best available dress. 5. To use the perfume. 6. To arrange for one's personal adornment and decoration. 7. To give away '~d Charity (Ft.tranah, etc.) before departure for the 'Id ground. 8. To eat something sweet bofore going for the 'Id prayer. 9. To reach the 'id ground as early as possible. lO. To walk to the 'id ground by one way and return by the other; however, there is no harm if one rides back home. ll. To pronounce the following Talebir on the way in a low voice: Allah-u Alebar, Allah-u Alebar "Allah is Greatest. Allah is Greatost"i La-llaha ill-~Allai "There is no god but Allah", wa-Allah-u Alebar, Allah-u Alcbar "and Allah is Greatest. Allah is Gre&test"i "and all praise is for Allah". Prescribed Works on '~d al-Adha All those things which are prescribed for ';d fZ-Fitr havo also been prescribed for 'fd al-.4dhcl, with tho following two exceptions: 1. One should eat nothing before departure lot the ground, on 'ldal. Adh~. According to Hadr,,t Buraidah, the Holy Prophet would eat something bofore going for the on 'Id al-Fi.tr, but on 'td al-.44h~, he would eat only aft~r return from the '~d ground. Acoording to some tradition$ he took sacrificial meat. 2. Tho l'alcbir has to be pron,~un~-ed aloud while going out for ';d al-Adha prayer. The 'Id prayer The '~d prayer consists of two ralc'ahs (Wdjib) and the prerequisites of its validity and essentiality are the same as of the Friday prayer with the exception of the sermon which is lard in case of the Friday prayer but Su,nat in ease of the '~d prayer. The Intention is to offer two ralc'a~s (Wajib) of 'Id al-Fitr or 'ld al-Adha, as the case be, along with six additional Tal:blrs. The Procedure The Praper is observed in the usual manner along with six additional Tal'b~rs, threo after Thana' in the first rak'ah, and three just beforo bending down for Ru~.a' in tho second ra~'a~. In tho first rak'ah, after th recitation of T~ana', the Imam raises his hands thrice to the ears with Ta~'b~r dropping them each time to the sides, and the wholo congregation does the same after him. Hands aro placed under the navel &fterthe third Takb~r and the Ira,ira begins the recitation of Al-Fatillali followed by a passage, and completes the first rak'ah. In the second ral"ah. the remaining three Takb~rs are c&llod out after tbe recitation ofAl-F,ltibab and the additional passage beforo bending down in Rut'z?, and the prayer is completed in the usual way. The Time The time for the 'Id prayers starts when the sun hu risen and brightened up suffici~nfly and lasts till it begins to de~Une. As far as possible, the prayer should not be delayed; the Adh5 prayer should be offered a little earlier than the Fitr prayer. Regulations Relating to '~d prayer 1. Ifs person misses the 'rd prayer, he cannot offer it individually, for the' rd prayer is conditioned upon congregation. Similarly, if the prayer of a person who joined in the congreg~tion is invalidated due to some reason, he cannot offer it later a~ a missed prayer, nor is it incumbent upon him to do so. However, a few persons who have missed the prayer can get together and offer it if they so desire. 2. If due to a genuine reason the Fi.tr prayer is not offered on its day, it can be offered oa the following day; similarly the ddha prayer can be offered later up till the l2th of Zul-Hijja. 3. Though permitted it is u~des/rable without a really genuine reason to delay the -4d/~d prayer t~ll the 12th of Eul-.Hijja but it is not permitted to delay the Filr prayer till the following day without a really genuine reason. 4. There is neither -4zan nor lqamah for the 'id prayers. 5. Women and tho men who eannot offer the '~d prayers due to some reason, should not offer any voluntary prayer before the 'rd prayer~. 'L. The AM a~Z.lladith scholars maintain the view that women and children have been enjoined to attend the 'ld prayer, because the 'Id like the Friday prayer, is a special feat~re of Islam, and the Holy Prophet himself has exhorted the women to go to the 'Id Umm sAtiyyah has narrated: ground. Hadrat "The Holy Prophet commanded t:s that we should take unmarried young girls and grown-up women, even the menstruating ones, along with us to the 'Id ground. The menstruatin~ women, bi~Ifever, are not to attend the Fra.~er, b~t should sit aside and keep on pronouncing the ~'akbir, and join only in the Supplica. tions. I asked. '0 Prophet of Allah ! what about those who do not have the over-garment to cover themselves ~p ?,, The Holy Prophet replied: 'The one having an over-garment sho~ld take her sister along with her'." (Bukhdri, Muglira, Ti~rnizi) Hadrat Ibn 'Abbas says: ~'I accompanied the Holy Prophet ~0 ~he 'l,l g~'ound. He led [Gourd. on p. 247 The 'I'd Festivals 247 6. Ira person joins the 'Id prayer when the Imam has already pronounced the Takb~rs and is reciting the Kor'an, he should pronouuce the Talcb~rs after expressing intention for the prayer. If he joins in the Rulcu' position, he should pronounce the Talca~s instead of the usual Tasb~.h, without raising the hands. If the Imam resumes the standing position before the late-comer has been able to pronounce the recluired number of he should also resume the standing position after the Imam; the remaining Takbzrs are excused. 7. If the Imam forgets to pronounce the additional Tal~b~fs and remembers this in the RulczP position, he should pronounce them even in that position instead of resuming the standing position For the purpose; but even if he resumes the standing position, the prayer will not be invalidated. 8. It is undesirable to offer a voluntary prayer in the 'fd ground or elsewhere before or after the 'id prayerx. 9. If a person has missod the 'id prayer, he should not offer it later as a m~ssed prayer, because the 'Id prayer cannot be offered lator individually2. 10. Jurists are agreed that the 'Id prayer may be held at more than one place in the city. The people who cannot go out to the 'Id ground may offer the prayer in the city accordin to their convenience. 11. Tho recitation in the 'Id prayer has to be audible. The Imam should preferably recite Surahs AbA'al~ (87)and Al-Ghashiyah (88) or S~urahs Qaf (50) and Al-Qar, ar (54) as was the practice of the Holy Prophet himself. Contd. from p. 246] the prayer and then gave the sermon. Then he approached the gathering of the women and gave them religious instructions and urged them to practise charity." (Bu~hciri) 1. According to Hadrat '~bdullah bin 'Abb~s, the I/oly Prophet went for ~he Fitr prayer and offered only two raPahs and no other pt&yet before or after it. (Tirmiz) 2. The .4 hi al-.Hadith soholate, however, maintain that if a person has missed the congregational 'Id prayer, he may individually. (Islami ~'a'lim, Vol. iV) 248 Everyday FiSh Regulations Concerning the '~d Sermon 1. The 'Id Sermon is Sunnat in nature, but listening to is W,~jib (obligatory) for the audience. 2. The Sermon should be delivered after the prayer. Hadrat Abu Sa'id says; "The Holy Prophet would first of all offer the Fi.tr or A.d.ha prayer; then he would stand up facing the people who kept on sitting in their rows and he would instruct them in religion. Then if ho had to send out an army or had to give a special command to the people, he would do so. After this he would return home". (Bulchar~, Muslim) 3. It is prescribed to deliver two sermons after the prayer and observe a pause between them just like the pause between the Friday sermons. 4. The prescribed Talcb~r has to be pronounced in the 'Id Sermons, nine times in the first Sermon and se~en times in the second. 5. The Imam should draw tho peopIe's attention to works of charity (Fi.tranah etc.) in the Fi.tr Sermon and to cosn~ands and regulations relating to sacrifice, Takb~r Tashr~q, etc. in the Sermon. Takbir Tashriq I. 9th of Zul-.Hijja is known as the Day of 'Arafa],~, loth of Zul-.Hijja as the Day of S~cri~ce, and 11th to I3th as the days of Tashr~q. During these fivo days tho following Talcb~r, ca]led Talcbit Tashr~, has to be pronounced aloud soo~ after the Fard daily prayers: A llah.u Akbarfjlldh. u A kbar Ld lldha ill-A lldh wa-Alldh-u Akbar, Allah-u Akbar wa lilldh.il. bamd "AIIih is Greatest, All~h is Greatest l There is no god but All~h, And Allih is Greatest, Allih is Greatest ] And all prai,o is on/y for Allih ". 2. Takb~r Tashr~q is begun from tho Fajr prayer on the Day of 'Arafah and is repeated ~fter overy Fard 19rayor till the 'Asr prayer on the 13th of Zul-.Flijja. males must pronounce Ta~b~r Tashr~q in a loud voico; the females, however, should pronounce it in . low voice. 4. It is not obligatory for the women and travellers to pronounce Takbir Tashr~q, unless, however, they are offering prayers behind an Imam who has to pronounce it; in this case they will have to pronounce it, too. 5. Ta~b~r Tashr~q has to be pronounced immediately after tho Fard prayer. If a persou does somothing irreverent to the prayer, e.g., breaks into laughter, engages in conversation, or leaves the mosque, ho should not pronounce the Talebit. However, if his Wudu breaks, he may still pronounoe it, or pronounce it after performing a fresh Wudu. 6. If the Imam forgets to pronounce Talcbzr Ta~hrfq, the followers should start pronouncing it instead of waiting for the Imam to do so. CHAPTER XXIX DEATH AND ILLNESS Visiting the Sick Person 1. Visiting the sick with a view to inquiring about their health and welfare is a highly commendable act in the sight of Allah. The Muslims of a habitation have been enjoir~ted to inquire and look after a pationt who has nobody else to look after him. The//oly Prophet himself was very particular about this. Not to speak of tho Muslims, ho would e~'on visit the non-Muslim patients to inquiro about their health and welfare. In this connection, he has given specifio instructions exhorting his fol/owers to visit the sick people in their habitations. For instance, he has said: "On the Day of Judgmont Allah will say: 'Son 0f Adam I why did you not attend on me when I fell iii .~' Man wiII say: 'Lord ! Thou art tho Sustainer of the whole universe: HOw could I attend on Thoe .~' Allah will say: 'So and so of My sorvants fell 111, and you did not care for him. Had you paid him a via/t, you would have found Mo, too y" (Muslint) "X;Vhen a Muslim inquires after h/s sick brother or pays him a visit, a crier from the heaven eries: 'Blessed you are ! You havo done we]I I You have earned a place for yonrself in Paradise." (Tirrnizi) 2. The sick person should be consoled and counsolled to bear up his affliction with patience; he should bo reminded that the illness is also a blessing of Allah for the believer:it becomes an e~piation for his past negligences and errors. When the Holy Prophet visitecl a patioat, he would a~,k him: "How 250 Dent5 a~ Illn.s 251 are you ~." and then ~ ouM console him, saying: "There should be no cause for you to worry. lf AHab wills, this ailment will help purify you of sins." According to Hadrat Abu Sa'id, the Holy Prophet has said: Whenever a Muslim suffers from an"affliction, disease, grief or anguish, or even a thorn-prick, he is forgiven his sins by Allah on that account." (Bukhari, Mu.~lim) Again, according to Hadrat Abu Sa'Yd, the Holy Prophet said: "Whenever you go to see a sick person, you should console him and sympathise with him. Though by so doing you canDor change his fate, you will at least make happy for a while." (Tirmiz~, 1an Mdjah) 3. One should also pray for the well-being of tho patient. According ~0 Hadrat '~'ishah, whenever tho Holy Prophet visited a sick person, he would pass his right hand over his body and would pray: Azhibzl-ba'sa Rvbban-~asi washfi Antash-Shaft, la shire' ilia shifa'uka shire-el la yughadiru saqamak. "Lord of mankind ! Remove tho affliction of this patient and heal him, for Thou alone art the Healer: none can be heaIed unIess healed by Thee; heal him so completely that the diseaso Iea~es him altogether." (Bukhari, Muslim) 4. The patient may bo asked to pray for the visitor himself, for during tho illness tho patient is naturally inclined towards A]/ah. A traditign says: "When you go to see a sick person, you should request him to pray for you, for the sick person's prayer is just like an angel's prayor." (Ibn Majah) 5. One should not prolong one's stay with the patient ~52 Everyday Fiqh unless so desired by the patient himself. Hadrat 'Abdullah bin 'Abbas says: "The Holy Prophet's practice was not to prolong his stay with the sick person, nor to raise unnecessary noises near him." (Bukhari) 6. When a Muslim v/s/rs a non-Musl/m patient, he should invite h/m towards Islam w/th wisdom and prudence, because the pat/ent is better disposed and/nelined to accept the truth during/llness. According to Hadrat Anas, when a Jew/sh boy who used to serve the Holy Prophet fell ill, the Holy Prc,phet wen~ to seo him. He sat by h/s head and said :"Aeeept the true Fa/th." The boy looked up to h/s father who was also present. The father said to the boy, "Accept the proposal of Abul (~as/m," whereupon the boy embraced Islam. The Holy Prophet fel~ pleased and while leav/ng the house, sa/d: "Thank God Who has saved this boy from the Holl fire." (Bukhari) Concerning the One Who is Dying 1. When symptoms of death appear on a patient, he should be turned on his side so as to make him face the Kiblah and his head should be raisod a lit~le. Iiowever, if he experiences hardship in ~his posi~ion, he should be 1of~ to himsolf. 2. The persons attending on the patient shonld go on pronouncing ~he Kalimah: La 11aha ill-Alh~h 31~,d. tanmad.~r. Rasz41ullah, gon~ly bu~ should avoid urging tho ptttient to re.~ito i~, for in his critical condition he may refuso to do so, or may u~ter something derogatory to h/s faith sonselessly. Then when the patien~ has u~tered tho Kali~tah once, the at~ondants sho~,,Id' s~op reciting i~; however, if ~ho patient af~or tha~ talks of a worldly ma~ter, ho may again be induced ~0 roeitc the Kalimah as his laa~5 words before dea~h. The Holy Prophet has ,~aid ,' Induce your dying ones ~0 roci~o ~ho Kalimah ~t liti:ha iII-Allah." (Muslint) And he has also said :"The one who utters L~ Ill,ha iiiAllah as his las~ words before doath, will enter Paradiso." (Aba Da'zTd) 4. According to a tradition, 8urah ]'a-SIn should be DeaSh and IZZ~e88 recited near the patient who is on the point of death. (z~bu Da'ud, Ibn Majal~) 4. Righteous and God-fearing persons should attend on & dying person, for Allah may have merey on him because of them. (FatOwn Alarng{r~) It is considered desirable to burn ineens~ near the dying person. 6. After a person has breathed his last, his eyes should be gently shut and his mouth closed with a bandage running under the chin and tied over the head, and his arms End legs straightoned. While closing the eyes of the deceased, one should make the following supplication: Allahumma yassir 'alaihi amrah~ wa sahhil 'alaihi m~ ba'dah~ wa as'idhu bi-liqa'ika waj'al ma kharaja ilaihi khair-am mimm~ ~haraja 'an-hu.' "0 AIlah~ Make his affair light for him, and render easy what he is going to face after this, and bl~s him with Thy vision, and make his new abode better for him than the one he hu left behind." is natural for a person to grieve over the death of a near and dear one, and sh~ tears, but it is forbidden to wail for the dead, be~ the breast, slap the face and tear one's hair and garments. is also forbidden to cry ~nd complain over one's misfortunes st the death of a relative and ourse oneself. The Ho/y Prophet has said: "You should pray for your good ~der all circumstances, b~a~use whenever you pray for your good, the angels ssy, 'Ameen' 1" (Mullto) should be remembered in good words. His merits should be mentioned and his weaknesses and demerits ~id: "Remember your dead ones by their merits &nd refrain from pointing out their demerits." (Abu Da'ud) Washing of the Dead Body 1. No delay is allowed to be made in washing the dead body, its shrouding and burial. The Holy Prophet has said: "Make haste in the funeral and burial: it is not. desirable that the dead body of a ~'vIusl/m should be held back by the people of the house for long." (Abu Da'ud) 2. It is an oblig~tion to wash tho dead body of a MusI/m. If there is nobody to own a corpse, it is tho 00110etive respon. sibility of the Muslims to wash it. If it is buried w/thout hn, ving been washed, all the Mssl/me concerned w/ii be~ome involved in sin. 3. If a corpse is placod down in the gravo without halting been washed, but has not yet been covered with earth, it should be taken out and washed. However, if it has been covered with earth, it need not be taken out of the grave. 4. /fa limb of the dead body remains dry and this is remembered after it has beea shrouded, it should be un-shrouded and the dry limb washed. However, if a little portion, e.g, a finger, or a portion equaI to it, remains dry, it need not be un-shrouded to be washed. 5. Washing the dead body once is obligatory and washing it thrice according to the Su~tnah. 6. Only that person is allowed to wash a dead body, who is allowed to see it. Thus a man is not allowed to wash the dead body of a woman, and a woman is not allowed to wash the dead body of a man. However, a wife can wash the dead body of her husband, because legally she remains wife of the doceased husband till the completi~,n of the laid down wait/ng period. But the husband cannot wash the dead body of his wife, because as soon as she breathes her la.qt the m~rriage tie is broken.~ I. Aoording to the Ah! al-Uadith' tho hu,baad can wash tho body of his wife. 7. The dead body of a minor boy or girl can be washed by either a man or a woman. 8. The dead body should preferably be washed by a relative, but if the relative does not know the prescribed procedure, shy virtuous person may wash it. 9. It is obligatory to wash tho body of ~ baby who dies soon after birth but if it is still born, even then it may be washed though it is not obligatory to do so. Prescribed Way of Washing the Dead Body The body should be placed straight on the washing p]auk and stripped of the garments; the parts from the navel to tho knees should be covered with a cloth to conceal the private parts; the washer then, with hands wrapped in cloth, should first clean and wash the private parts of tho body, then its face and hands upto the elbows, then wipo the head and wash the feet as in Wud~, with disinfected lukewarm water. It ~8 not necessary to put water in the mouth and nose; howe~or, if a man has died in the state of impurity due to sexual intercourse, or a woman in the state of menstruation or Nif~s, tho teoth and gums and nose must be cleansed with wet cotton. ]?hen the mouth and nose and ears should be stuffed up with cotton 80 that water doos not enter them on washing. ]?hen tho head should be washed with soap or some other disinfectant, then the whole body, first the right side, then the left. Thon the body may be brought up in the sitting position and the belly massaged gently and the ex- ~retion if any, cleaned, but there is no need to perform the washing (~Vudu etc.) any more. Last of all the body should be turned on the left sido &ad camphor mixed water run over it thrice, and then dried with the towel. Regulations Relating to Shrouding 1. After the body has be~n dried, it slxouid bo shrouded. 2. It is obligatory to shroud the body wolf, expenditure on shrouding is to be incurred by those who supported the deceased person during lifetime; but if there w~s no supporter and the deceased has left no property either, it becomes the collective responsibility of the Muslims to 256 Bveryda9 bear the shrouding expenses. 4. The minor and the major, the one who h&s put on the p~grim's garments and the one who has put them aside have to be shrouded in the same way. 5. The cloth used in shrouding should be of the same quality as the deceased persou was permitted to use during life; for instance, women may be shrouded in si]l~en and colored cloth, but silken and yellow-colored shroud is forbidden for men. 6. It is undesirable to use a costly and superior cloth in shrouding, nor a very cheap and inferior cloth, but it should be of moderate quality generally used by the deceased during l~fe. 7. It is preferable to shroud the body in white sheets of cloth, whether old or new. 8. There is no harm if shrouding arrangements are made by the doceased porson during lifo, but it is undesirable to have the grave dug already during ono's lifetime. 9. Three garments have been prescribed for shrouding the males: (a) A loose sleeveless shirt (lcafn~) reaching to the feet, (b) the lower garment, from head to feet, and (0) a sheet about two feet longer than the lower garment so that it may be fastened at the head and feet. lO. For the females, the fo]-lowiug five garments have been prescribed: (a) A loose sleeveless shirt, (b) & lower garment, (c) A head-wrapper, which should cover the head and face, and should not be fastened, (d) a breast-wrapper, which should cover the body from the breast to the thighs and should be fastened, (0) ~ sheet as for the male. ll. If cloth for the prescribed shroud is not available, only two-garments, viz. the sheet and the lower garment, may be used for the male, and three garments, viz. the sh~et, the lower garment and the hoad-wrapper, for the female. If even this is no~ av&ilable, the body may be shrouded in any length of cloth available. and the open portion covered with hay and straw. 257 12. If abortion takes place, or a baby is born still, it should be wrapped in a clean piece of cloth and buried; it need not be shrouded according to the ]aid down Procedure. The Procedure (a) -Pot Zl~ Y~/~: Spread the sheet on a smooth plank or bier and spread the lower garment over it; then put the shirt on the body and place the body on the lower garment; then wrap the lower garment round the 'body with the right side over the left side; then roll up the sheet also in the same way. (b) For tl~e Fe~zZe: Spread the sheet on a plank or bier and spread the lower garment over/t;then Put'the shirt on the body and part the hair into two parts and spread it over the sh/r~ on the breast; then put on the head-wrapper and spread it over the face, but do fasten it; then place the body on the tower garment and wrap it round the body with the right s/de over the left side; then wrap the breast-wrapper in the same way; then roll up the sheet also and fasten it at the head, feet and waist. CHAPTER XXX THE FUNERAL PRAYEI~ The Funeral prayer is an invocation to Allah Almighty for the forgiveness of the doad. When offered in congregation, its effectivoness is greatly enhanced and it is believed to invoke Allah's mercy and His blessings. Therefore, more and moro people should try to join in the funeral congregation, but the prsyer should not be delayed on that account. The Funeral prayer is obligatory in nature and this is ostablished both by tho Kor'an and Sunnah;l~hus tho one who denies it falls outside the pale of Islam. Fard Parts in Funeral prayer These are two: (a) To pronounce Takb[r four times, each Tak, b~r representing a rak'ah; there is no Rul~z~' or Sajdah in this prayer. (b) Qiyam (Standing position): Funeral prayer is not allowed to be offered in the sitting position without a genuine reason, nor can it be offered while riding. Sunnat Parts These are three: (a) Glorification of Allah Almighty, (b) Invocation of blessings for the Holy Prophet, (c) prayer for the forgiveness of the dead. The Prescribed Procedure The dead body proporly washed and shrouded should b~ placed north-south or east-west, as the case be, in front of th~ Imam who stands in front of its breast facing the Kiblah. Th~ other people stand behind the l~n.z~n in straight rows, three 0 258 prayer 259 more, of an odd number.1 The intention is to offer the Funeral prayer Fard Kif~yah2of four Tal~b~rs for the glorification of All~h Almighty, blessings for ~he Holy -Prophet and forgiveness of the dead. The prayer is then offered in the following way~ (1) The Im~m, saying the first Ta~b~r, raises the h~nds to the ears and places them under the navel, and the followers ~ the same after him. Then Than~' as given below is recited: Subhdnak-Allahumma wa bi-bamdika wa tab~ra~-a.~mu~a wa ta*dld jadduka wa jalld t/~a~td'uka wa ld-i/dha ghairuk. "Glory be to Thee, 0 Ali~h, and I praise Thee; Blessed is Thy name and ~Ixou art exalted; Thy praise is glorified, and there is no god other than Thee". (2) After the second Takb~r by tbe l, tam, which is called out w/thout raising the hands, blessings c.f Allah Almighty, as given below, are invoked upon the Holy Prophet: zlllahumma sall-i 'all M~.ham,nad-in wa~ald al. i Mu.hammad. in ~ama sallaita wa sallamta wa bdralcta wa ~ahimta wa tarab.hamta 'ald Ibrah~mc~ wa 'all al-i Ibrah~ma Inna/on I. According to a tradition, reported in Abu Di'ud, the said: Holy Prophet "The cleceased 0~ who~n fu'~eral pra~er is offc~ed in three rows, is ~orgivea b.v Allah." 2. That is, au obli~ator.v, due), which i carried out by locality, absolves all others cftheir so~o people in a r'one, involves the whole population rospoasibili~y bat~ if obs$rvod by in sin. Ham~d- um-Maj~d.l "0 Allah l have mercy on Mubamm~d and on those related to Muhammad. just as Thou hadst mercy and Thou sendst peace and blessed e~nd hadst compassion on Abraham and o~x those related to Abraham. Su~oly Thou art Praiseworthy, the Great 1" ~3) After the third Talcbit by the Imam, which is called out again without raising the h~ads, the following invocation is made to Allah Almighty: A llahumrn-agh~r li-.hayyina wa mayyitinii wa shahidina wa ghii'ibind wa saghirinffwa kabirinn wa zalcarin~ wa unth~zna .4llahumma ma~ abyAit~h~ minnd fa-abyih~ 'alal-Islam wa man tawaffaitA~ minna fa~awaffah~ 'a~l-Iman "0 Allah ~ forgive those of us who are still living and those who are dead; those of us who are present and those who are absent, and our minors and our elders. let the one whom Thou keepsst alive ~mong us, live his life according to Islam, and lot the one whom Thou causest to dis from among u~, die believer". (4) After the fourth Talcbit, the Imdm turns his face to the right and then to the left, saying: 1. The Salat which is reeit~d in the 'Final Sltti:~g' position of the Pri~y~equally permissible. ~'~e lPttnerat Pra~ef -4s-salam-u 'alailcum wa rahrnat-u 'Allah "Peace be upon you and Allah's mercy". each time, and the followers do the same to bring the pratt to eomp/etion. (5) If the deud is a minor, the funeral invocation is different for tho male and the female: (a) For the male child it is: Allahu~nm-aj'alh.u.land faratan-waj'aIA-u-lana ajran wa zu~ran waj'alh-u-lana s~e~fi'an-u.a mushaffa'a~ "0 Alight cause him to becomo a means of us, and cause his loss to becomo a moa~ of rexx-ard and recomponse for us (in ~he ~oroaf~r), and make him for us a, intercessor whose intercession be granted by Th~". (b) ~or tho female child: 11ahumma'aj'al~a.lan~faratan.waj, al~a.lan~ ajran wa zu~hran-waj'al~d.lan~ s~'atan.wa mushaffa'a "0 A]l~h? cause her to become a means of salvation for us, and eauso her loss ~ become a means of reward and recompense for us (in the Hereafter), and make her for us an inter.sEt whose intor~ion be granted by Thee". All ~ius]ims must learn these invocations by heart b~ause one has to attend a funeral prayer sooner or later. However, someone does not remember these, he may only repeat the four Takb~rs along with others and recite the foIIowin~; A llal, umm-aghflr Hl-mu'rninina wal-mu'minat "0 Allah!grant forgiveness to all Muslim men and all Muslim women". Miscellaneous Regulations 1. The funeral prayer is not conditioned upon congregation;it will be valid even if it is performed by one yetson, whether male or female, minor or major. ('fire al-Fiqh and burr ctg-Mu]chlar) undesirable to offer the funeral prayer in mosques which are meant for the daily prayers or in the mosques meant for Fridax, or '~d prayers, ground or mosque especially reserved for the ~urpose. there arc more than one dead bodies, the funeral prayer may preferably Ue observed ~c~arately over each of them, but one and the same prayer can also be observed for all of them dead bodies should be placed in a row, one after the o~her, with ~hcir heads towards north and fee~ towards south, cr c~herwisc, ~hould stand i~ front of the breast of the nearest, body so that is in line with the ~reasts of funeral ~rayer is invalidated by all those f~c~rs ~hich invalidatc the o~her prayers ex~e~t laughter; it is a/so not invalidated if a woman stands in fr~nt or by the side of a man. ('1Ira a late-comer finds that some ~ak~re have al~ready been ~nounced by ~he l~m, he should not ~raightawa3~ join ~h~ ~ongregation, but should wait till the l~a~ ~ronouncea he should ~hen join in wi~h a Ta~r, which will be deemed as his ~ak~r Ta~rimah; th~n when the Imam salutation, the late-comer should pronounce his missed ~akb~rs and complete his prayer. state 0 f minor or major impurity', and if he p~rforms perform Tc~.aq~m~~~ and join in the Ths Funeral PraIler 263 prayer, because the prayer cannot be observed later as a missed prayer. 7. The funeral prayer should preferably be led by the Muslim ruler or a deputy appointed by him. If neither is available, it should be led by the Qad~ (Judge) of the city, or his deputy. If neither of them is available, the Imam of the locality :hould lead the prayer, unless there is among the relatives of the deceased a person who is more virtuous and knowledgeable than tl=e rn~am. In this case, the relative or the ~uardian himself should lead tho prayer or a person appointed by him. 8. As soon as the prayer is over, the dead body should be takcn to the graveyard for burial. 9. If the body is of a baby, it may be carried on the hands to the graveyard by several per~oas, one by one. If it is of a grown up person, it should be carried on a bier by four persons lifting and holding it from corners on their shoulders. lO. It is undesirable to carry tho body by a conveyance, unless there is a genuine reason or necessity for doing so. ll. The bier should bo taken rather quickly but not so hurriedly as to cause jerks and jolts to the body. 12, The people in the funeral procession should follow the bier;somo of them may walk in front but not the whole procession. 13. The people follow/ng the bier should not sit without a genuine reason until the bier has been lowered down on the ground. 14. It is desirable that th~ people should walk along the bier: if a person has a conveyance, he should follow at the rear. 15. It ia undesirable that the people following the bier should make supplications in a loud voice. 16. Women are forbidden to follow the bier. How io Give a Shoulder to the Bier The desirable way of lifting and giving a shoulder to the bier is as follows: Lift the front foot of the bier, take it on your right shoulder and walk ten steps; then lift the hind foot on your shoulder and walk ten steps; then lift the other front foot on your shoulder end w&Ik ten steps; and then lift the other hind foot on the left shoulder and walk ten steps.~rhus one will lift and walk with ths bier at least 40 steps.1 Regulations Relating to 11urial 1. To bury the dead body ia an obligation (Fard Kifc~yah) just like washing it ~nd offering the funeral prayer over it. 2. The length of the grav~ should be according to the size of the body and the depth h&lf of that; it is preferable to make niche in the sido of the grave for the body, but if the soil is too soft, it may be interred without the niche. 3. The body before burial should be placed on the Kiblah side of the grave, so that the persons lowering it into the grave should automatically face towards the Kiblah. 4. While lowering the body into the grave, one should say: . .WI BismiIlah-i wa'alti ~nillat.~ rasf~liIlah In the name of Allah, (we bury) according to t~e way ,~fthe Prophet of Allah 5. After lowering the body/nio the grave, it should be turned on its right so that it faces towards the Kiblah. 6. The dead body of a woman should be ]owered into tho grave under a curtain; if it is feared that a portion of it might be exposed, it will be obligatory to have a curtain while placing it down in the gravo. 7. Filling the grave with earth should be started from the hoad sido; each person should help fi/l the grave with both tho hands. White putting earth for the first time, one should say: Minhti khalaqna.k~m "Out of it We created you"; on the second time: l.'According to a tH dillon, 8 person ~ho we]ks 40 steps ~vi~h the bier on his shoulders, is forgiven 40 of his major sins. The Funeral prayer wa fi.h~ nu'~du-kurn "And into it We deposit you" and on the third time: wa min-h~ nulthriju.ltum t~rat. an ulchr~ "And from it We shall take you out once again". 8. After the burial the people should stay for a while at the grave, make invocations for the forgiveness of the deceased and recite the Kor'an for his sako. ('lira al-Fiqh) 9. After filling the grave with earth, water should be sprinkled over it. ('llm al-Fiqh) 10. A green twig may be fixed on the grave. According to a tradition, the Holy Prophet once broke a green branch into two and fixed the parts on two graves and then said that the torment of the deceased ones would be reduced till tho branches remained green. 11. Preferably one bedy should be buried in one grave, but if necessary more than one bodies can a/so be buried in the same grav~. 12. It is forbidden to erect domes or other decorative structures over the graves. 13. If a person dies on a sea-~oyage, and the land is so far away that it is feared that the body might decompose, it should be washed, shrouded and/owerod into tho son after observing the funeral prayer oder it. However, if the land is near, it shou/d be held back for a proper burial. Condolences The Holy Prophet has urged and exhorted the l~luslims to condole with the bereaved family, to console and sympathise with them, to urge them to patience and pray for the forgiveness of the deceased. According to Hadrat 'AbduHah ibn Mas'fid, the Holy Prophet has said: "He who condoles with a bereaved person will have the same rewaz-d as is meant for him". (Tirmizi) 266 Everyday Fiqh The Holy Prophet's Message of Condolence H&drat Mu'az has reported that the Holy Prophet sent him the following message of condolonoe on the d~ath of his son: "In the name of Allah, the Compassionate, the Merciful. From Muhammad, the Messenger of Allah, to IV[u'az bin Jabal. Peace be on you ! First of all, I glorify Allah bosides Whom there is no god; then I pray that Allah may bestow upon you a great reward for this bereavement, and grant you patienco and fortitude ,~nd give you and us the couraoe to be grateful to Him for His favours. Tho fact is that our lives and our near and dear ones are sacred gifts to us from Allah, Who has given these in our charge only temporarily. He a~lowed you to benefit from tho gifts for 58 long as He willed and withdrew them as and whon willed, and in return for this (apparent loss) He will bless you with high rewards of His special f&vours, mercy and guidance provided you display fortitude for His sake and for the sake ef the benefits of tho Hereafter. Therefore, I counsel you to have patience: let not your wailings bring your rewards of the Hereafter to nought and you to remorse. Be assured that no amount of lamentation and wailing has ever brought a dead back, nor can it help do away with grief and sorrow. Allah's Wi]] is always done and has rather already been done 1" (Mu'jam Kabir) CHAPTER XXXI :[S..,X.L THAWAB (SENDING OF REWARI~S FOR THE DEAD) The term Is~l Thawab me&ns to have the intention of sencling the reward of one's virt~ous deeds and acts of worship for the blessing and benefit of ~ deceased near and dear one. permissible to send the reward of one's monetary worship, optional charity and sacrifices, and one's bodily worship, like optional prayer~ and fasts, for the good of the dead.l To convey such rewards lot tho sacred soul of the greatest benefactor of human/ty, tho Holy Prophet Muhamm~d (may Allah's peace and blessings be upon him), is ~ most commendable act on account of tho innumerable fayours and extraordinary compassion a~d kindness shown by him for tho Muslim Community. Thc least that a believer can do in this regard is to eonvey the rewards of &il his devotional ~cts of worship to the sacred soul of the Holy Prophet, for a person who does not h~ve the good fortune of doing so even once in his lifetime wo~ld indeed be a most unfortunate wretch. The Procedure The procedure of sending the reward is that after performing the desired devotional act, one should ~ttend to Allah Almighty with one's whole mind and soul and pray: "My Lord! Convey the reward of my this act of devotion and worship to the soul of so and so". 1. /leoording to Imam -Malik, only tho rewards of one's monetary worship rea~h th~ d~ad 0~. 267 It is to be expected that AHah in His unbounded grace and mercy will convey the reward to the deceased one. Other Regulations l. It is not necessary that a person should have the intention of sendin~ the rewards while actually engaged in the act of worship, but one may do so even later whenever desired. 2. Allah not only blesses the deceased one with the rewards and benefits sent for him, but faDOUrs the sender and worshipper too, with His unbounded grace and mercy. Therefore, a believer should always make it a point to send the rewards his voluntary acts of worship for the souls of the righteous people of the Community as well. 3. When a person intends to send the rewards of an of worship for more than one departed soul, Allah does not distribute the rewards among them, but out of His iuf~nite mercy blesses each of the souls with the full rewards. 4. It does not behove the true M~slims that they should lay down extra conditions, appoint special days, observe them like other Sharf'ah injunctions and eauso schisms among the Muslinns on their basis, for the procedure and regulations &sooncerningthat. the conveying of rewards for the dead are as simple

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