Method of

Namz k Tarqa (anaf)

This booklet was written by Shaykh-e-arqat Amr-e-Al-e-Sunnat, the founder of Dawat-e-Islami arat Allma Mauln Muammad Ilys Ar Qdir Razav

in Urdu. The translation Majlis has translated

this booklet into English. If you find any mistakes in the translation or composing, please intimate the translation Majlis on the following address and gain awb.

Translation Majlis (Dawat-e-Islami)

Alami Madan Markaz, Faizn-e-Madna, Mahalla Saudagran, Old Sabz Mand, Bb-ul-Madna, Karachi, Pakistan.

Contact #: +92-21-34921389 to 91 translation@dawateislami.net

AL

I

Contents

Method of al

Transliteration Chart ....................................................................... V

Excellence of Durd Sharf .............................................................. 1

The Very First Question on the Day of Judgement ......................... 2

Nr for Muall ................................................................................ 3

al even in Severely Wounded State .......................................... 4

Causes of Nr or Darkness on al ............................................... 4

A Cause of Bad End ......................................................................... 5

The Thief of al ........................................................................... 5

Two Types of Thieves ...................................................................... 6

A Few Differences in the al of Islamic Sisters .......................... 13

Both Should Pay Attention! .......................................................... 14

Six Pre-Conditions of al ........................................................... 14

(1) arat ............................................................................... 14

(2) Sitr-e-Awrat ...................................................................... 14

(3) Istiqbl-e-Qibla ................................................................ 15

(4) Waqt (Timings) .................................................................. 17

Three Makr Times ..................................................................... 17

If the Makr Time Begins during al, then ? ........................ 18

(5) Niyyat (Intention) ............................................................... 18

(6) Takbr-e-Tarma ............................................................. 20

Seven Fari of al .................................................................... 21

(1) Takbr-e-Tarma ............................................................. 21

(2) Qiym ................................................................................. 22

Beware! ......................................................................................... 24

(3) Qir-at (Recitation of the Holy Quran) .............................. 25

Contents

II

Correct Pronunciation of Alphabets is Essential ........................... 27

Warning! ....................................................................................... 27

Madrasa-tul-Madna ................................................................... 28

(4) Ruk .................................................................................. 29

(5) Sujd .................................................................................. 29

Disadvantages of Carpets ............................................................. 31

How to Purify an Impure Carpet ................................................... 31

(6) Qada-e-khra ............................................................... 32

(7) Khurj-e-Biuni .............................................................. 32

Thirty Wjibt of al ................................................................. 33

Approximately Ninety-Six (96) Sunan of al ............................. 36

Sunan of Takbr-e-Tarma.................................................... 36

Sunan of Qiym ....................................................................... 37

Sunan of Ruk ........................................................................ 38

Sunan of Qawma ................................................................... 39

Sunan of Sajda ....................................................................... 40

Sunan of Jalsa ........................................................................ 41

Sunan of Standing for the Second Rakat ................................ 41

Sunan of Qada ...................................................................... 41

Sunan of Performing Salm ..................................................... 43

Sunan after Performing the Salm .......................................... 44

Sunan of the Sunan-e-Badiyya ............................................. 45

An Important Ruling of the Sunan ................................................ 46

Sunan for Islamic Sisters ............................................................... 46

Fourteen Mustaab-bt of al .................................................. 47

A Practice of Umar Bin Abdul Aziz .................................. 49

Excellence of a Dusty Forehead .................................................... 49

Coughing in al .................................................................... 51

Reading (from a written script) in al ................................. 52

Definition of Amal-e-Kar ...................................................... 53

Contents

III

Wearing Clothes during al ................................................. 53

Swallowing during al ......................................................... 53

Deviating from the Qibla during al .................................. 54

Killing a Snake during al ..................................................... 55

Itching in al ........................................................................ 55

Mistakes in Reciting ........................................................ 56

Thirty-two Makrt-e-Tarma of al ................................... 56

Hanging Shawl over Shoulders ................................................ 57

Intense Physical Needs ............................................................ 57

Removing Grit during al .................................................... 58

Cracking Knuckles .................................................................... 58

Placing Hand on Back .............................................................. 60

Looking towards the Sky ......................................................... 60

Looking towards the Muall ................................................... 61

Donkey-Resembling Face ........................................................ 63

al and Pictures ................................................................... 64

Thirty-three Makrt-e-Tanz of al .................................... 66

How is it to offer al wearing a half Sleeved Shirt? .................. 69

The Excellence of Last two Nafl of uar ...................................... 70

Immat .......................................................................................... 71

Conditions of Following an Imm ................................................. 71

The Imm should make the following announcement after the

Iqmat ........................................................................................... 72

Jamat .......................................................................................... 73

Twenty Valid Reasons for Missing Jamat ............................. 73

Fear of Losing Faith at the Time of Death ..................................... 74

Nine Madan Pearls about al of Witr ....................................... 76

Du-e-Qunt ................................................................................ 77

Sajda-e-Saw ................................................................................ 78

Very Important Ruling................................................................... 80

Contents

IV

A Parable ....................................................................................... 81

Method of Sajda-e-Saw ......................................................... 82

If Sajda-e-Saw is missed, then...?................................................ 82

Sajda-e-Tilwat and Satans Trouble............................................. 82

!" # Every desire will be fulfilled ...................................... 83 Eight Madan Pearls Regarding Sajda-e-Tilwat ........................... 83

Beware! Be Alert! ......................................................................... 85

Method of Sajda-e-Tilwat ........................................................... 85

Sajda-e-Shukr ................................................................................ 86

Passing across the front of a Muall is a Severe Sin ..................... 86

Fifteen Rulings about Passing across the front of a Muall ......... 87

V

Transliteration Chart

A/a / L/l

A/a Z/z M/m

B/b X/x N/n

P/p S/s

V/v, W/w T/t Sh/sh

/ / /

/ / Y/y

J/j / Y/y

Ch / A/a

! / " # U/u

$ Kh/kh % Gh/gh & I/i

' D/d ( F/f )* /

+ / , Q/q )* /

- / . K/k )* /

1

%' ( ) ' *+ , - )* ./ % . +01 2 3 4"56+ * 7 "

- % 86 9 ! : +; -

MMEETTHHOODD OOFF AALL (anaf)

No matter how hard Satan tries to prevent you from reading this

booklet, please read it completely, !" # you will see the

benefits for yourself.

Excellence of Durd Sharf

he beloved and blessed Prophet 0 ? *1 +@A + " * ." said to the one praising All !" # and reciting Durd Sharf

having offered al, Present your supplication, it will be answered; ask (for anything), you will be granted. (Sunan-e-Nas, V.1, P.189, Bb-ul-Madna, Karachi)

6 * ? C D ( 01 0 ? % ' E +01 +@A

Dear Islamic brothers! Many virtues of offering al and severe punishments for abandoning it have been stated in the Qurn and Ad. Therefore, the 9th ya of Sra-tul-Munfiqn in Para 28 says:

T

Method of al

2

F *A G6+ :H I F H J + H K 8 : G" L" K 6M

N + 8 OH :" NPJ + "9 " 4+ Q R TRANSLATION FROM KANZ-UL-IMN

O believers! Do not let your wealth or your children distract you from the remembrance of All !" # and

those who do so are at loss.

6 * ? CD ( 01 0 ? %' E +01 +@A arat Sayyidun Imm Muammad bin Amad aab *1 T > narrates that the honourable Mufassirn say, In this Holy ya, the remembrance of All !" # refers to the five daily al, therefore, the one who does not offer his al at its specified time because of his preoccupation with his wealth (i.e. trading), cultivation and employment, goods and his children, is at loss. (Kitb-ul-Kabir, P20, Beirut)

6 * ? C D ( 01 0 ? % ' E +01 +@A

The Very First Question on the Day of Judgement

The beloved and blessed Prophet +@A 0 ?* ." + " *1 said, On the day of judgement, the very first question that will be asked to man out of his deeds will be about al; if his al is correct he will succeed but if it is incomplete, he will be disgraced and will suffer loss. (Kanz-ul-Umml, V7, P115, ad 18883, Dr-ul-Kutub-ul-Ilmiyya, Beirut)

Method of al

3

Nr for Muall

The Prophet of mankind, the peace of our heart and mind, the most generous and kind * ." + " *1 +@A 0 ? said, The one who secures his al, the al will be Nr, evidence and salvation for him on the day of judgement; and the one who does not protect it, there will be no Nr, evidence or salvation for him on the day of judgement and such a person will be kept with Pharaoh, Qrn, mn and Ubay bin Khalaf on the day of judgement. (Majma-uz-Zawid, V2, P21, ad 1611, Dr-ul-Fikr, Beirut)

Whom will People be resurrected with?

Dear Islamic brothers! arat Sayyidun Imm Muammad bin Amad aab *1 T > narrates, Some honourable scholars +@A UV F

> say that the one who abandons al will be resurrected with Pharaoh, Qrn, mn and Ubay bin Khalaf on the day of judgement because people usually abandon their al due to wealth, rule, ministry and trade.

The one who abandons his al due to being occupied with state affairs will be resurrected with Pharaoh. The one who abandons his al owing to his wealth will be resurrected with Qrn. If the reason of abandoning al is ministry, he will be resurrected with Pharaohs minister, mn and if the reason of abandoning al is busyness in trade, he will be resurrected with Ubay bin Khalaf, the head trader of the unbelievers in Makka-tul-Mukarrama. (Kitb-ul-Kabir, P21, Dr Maktaba-tul-ay, Beirut)

Method of al

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al even in Severely Wounded State

When arat Sayyidun Umar Frq-e-Aam was seriously wounded as a result of an attack, he was told, Y Amr-ul-Muminn , (it is time to offer) al! He said, Yes, listen! The one who abandons al has no share in Islam. He offered al despite being severely wounded. (ibid)

6 * ? C D ( 01 0 ? % ' E +01 +@A

Causes of Nr or Darkness for al

arat Sayyidun Ubda bin mit narrates that our Makk Madan Muaf * ." + " *1 +@A 0 ? said, The one who makes Wu properly, stands for al and completes its Ruk, Sujd and recitation, his al says, May All !" # secure you as you have secured me! The al is then elevated to the sky and there is glare and brilliance for it. The portals of the sky are opened for it and it is presented in the court of All !" # and such al intercedes for that Muall (the one who offered it).

On the contrary, if he does not complete its Ruk, Sujd and recitation, the al says, May All !" # discard you as you have distorted me! The al covered in darkness is then taken to the sky. The portals of the sky are closed for it and it is then bundled up like an old piece of cloth and thrown onto the face of that Muall. (Kanz-ul-Umml, V7, P129, ad 19049)

Method of al

5

A Cause of Bad End

arat Sayyidun Imm Bukhr *1 T > says that arat Sayyidun uayfa bin Yamn saw a person performing his Ruk and Sujd improperly during his al, so he said to the person, If you die offering al in the way as you have just offered, you will not die in accordance with the teachings of arat Sayyidun Muammad * ." + " *1 +@A 0 ?. (a Bukhr, V1. P112)

The narration in Sunan Nas also states that he asked (the person), For how long have you been offering al in this way? The person replied, For forty years. He said, You havent offered al at all for the past forty years; if you die in this state, you will not die following the religion of Muammad 0 ?* ." + " *1 +@A . (Sunan-e-Nas, V2, P58 Dr-ul-Jl, Beirut)

6 * ? C D ( 01 0 ? % ' E +01 +@A

The Thief of al

arat Sayyidun Ab Qatda W narrates that Beloved Rasl of All *W ." + " *1 +@A 0 ? said, The worst thief is the one who steals from his al. He was humbly asked, Y Raslall * ." + " *1 +@A 0 ?, who is the thief of al? He W *1 +@WA 0 ?*W ."W + " replied, The one who does not perform its Ruk or Sujd properly. (Musnad-e-Imm Amad bin anbal, V8, P386, ad 22705, Dr-ul-Fikr, Beirut)

Method of al

6

Two Types of Thieves

Commenting on the foregoing ad, the famous Mufassir of Qurn, akm-ul-Ummat arat Muft Amad Yr Khn *1 T > says, It became obvious that the thief of al is worse than that of money because the thief of money gains at least some worldly profit though he is punished, the thief of al will be punished but he will not gain any benefit at all. The thief of money violates the right of people but the thief of al, violates that of All !" #. It is the condition of those offering defective al; so those who do not offer al at all should learn a lesson. (Mir, V2, P78, Z-ul-Qurn Publications)

Dear Islamic brothers! Many people do not offer al at all and even most of those offering al are deprived of offering al properly due to the lack of interest in learning Sunna. Therefore, a brief method of offering al is being presented. For the sake of Madna! Please read it very carefully and correct your al.

Method of al (anaf)

Stand erect facing the Qibla in the state of Wu with a distance of four fingers between feet. Now raise both hands making thumbs touch the ear-lobes. Fingers should neither be too close together nor too wide apart; instead, they should remain in a normal position, palms facing the Qibla. Eyesight should be focused at the place of Sajda. Now make a firm intention (in your heart) of the al that you are about to

Method of al

7

offer. To say it verbally is better (for example, I intend to offer four Rakt for todays Far uar al. If you are in a Jamat, add the words following this Imm).

Now, utter Takbr-e-Tarma ( ) lowering your hands and fold them below navel with right palm on the back of left wrist joint, three middle fingers straight on the back of left forearm and thumb and small finger making a loop on either side of wrist. Now recite an like this:

N+Y Z . FU * [ %' \" [ ZA " N ] +@A " [%! L" [ ^ _ + Glory is to You Y All !" #! I praise You, Blessed is Your

name, Your greatness is exalted and none is worthy of worship except You.

Then recite the Taaw-wu:

! : +;

Method of al

8

% ' ( U V ) ' *+ , G :+ > =

G N*+ :H % 26 H -

[H [H " %Z a )b 4 a - cb 4 / - 7 a %R

G - ? ' a :H I F *1

G ) dG" F *1 ,6 de / ^ _ TRANSLATION FROM KANZ-UL-IMN

All praise to All ! " #, Rab ! " # of the worlds, the most Kind and Merciful. Owner of the Day of Requital. We

worship You alone, and beg You alone for help. Make us tread on the straight path; the path of those whom You have

favoured, not of those who have earned (Your) wrath and nor of those who have gone astray.

After you finish Sra Ftia, utter (mn) in low volume and then recite either three short Ayas or one long ya that is equivalent to three short Ayas or any Sra such as Sra Ikhl.

Alls name I begin with, the Most Kind, the Most

Merciful.

f% = UV6 R g M % ' 7 UV

M * H % G % 6H "

G " : K H f% =i6 O

j Say He is All ! " #, the One. All ! " # is the Independent.

He begot none nor was He begotten. And nor is anyone equal to Him.

Method of al

9

Now bow down for Ruk uttering . Hold knees firmly with both palms and keep fingers spread out. The back should be straight and head should also be in the straightness of the back (not lower or higher than the back); in Ruk, focus

eyesight at feet. Recite 1 at least three times in

Ruk. Then utter the Tasm 2 and stand erect; the standing after Ruk is called Qawma. If you are a

Munfarid then utter 3 .

Then, go down for Sajda uttering placing your knees first on the ground, then hands and then head (nose first and then the forehead) in between your hands. Make it sure that your nasal bone (not just the tip of your nose) and your forehead properly rest on the ground; in Sajda, focus eyesight at nose; keep arms separated from sides, belly from thighs and thighs from shins (but if you are in a Jamat then keep arms close to sides).

The tips of all ten toes should be towards Qibla with their soles flattened with the ground. Your palms should be flat on the ground with fingers facing Qibla, but do not keep the forearms touching the ground.

Now recite '( at least three times; then lift your head (forehead first then nose), then hands and sit up straight;

1 Glory to my Magnificent Rab ! " #. 2 All ! " # heard whoever praised Him. 3 Oh our Rab ! " #! All praise is for You.

Method of al

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keep your right foot upright with its toes facing Qibla; lay your left foot flat and sit on it; place your palms on your thighs close to your knees with your fingers facing Qibla and their tips by the knees.

Sitting in between two Sujd is called Jalsa. One must stay in

this position for at least the amount of time in which :+Y Z .

can once be uttered (to utter 4

in Jalsa is Mustaab).

Now, perform the second Sajda uttering in the same way as the first one.

Now, raise the head first; then stand up with the support of your toes placing your hands on your knees. Do not lean hands unnecessarily on the ground while standing up. You have now completed one Rakat.

In the second Rakat, start with and then recite Sra-e-Ftia and another Sra, then do the Ruk and Sujd as you did in the first Rakat.

After completing the second Sajda (of the second Rakat) sit up straight with your right foot upright and your left foot flat.

To sit after the second Sajda of the second Rakat is called Qada.

Recite Tashaud in Qada:

4 Y All ! " # forgive me.

Method of al

11

o Yb U V * 7" ;" o+6 + Zp- N *1 23 4 qrFH T > "

A " UV- +01"p *1 23 4 * U7 UV Z ) Y

- G %F + %F " UVG t % Zi% ' E 6 . "

All types of worship i.e. oral, physical and monetary are for All !" #. Salutation be upon you Y Nab + " *1 +@A 0 ?* . " and the mercy and blessings of All ! " #. Salutation be

upon us and the pious men of All ! " #. I testify that there is none worthy of worship except All ! " # and I testify

that Muammad *1 +@A 0 ?* ." + " is His (distinguished) Servant and Rasl * . " + " *1 +@A 0 ?.

When you are about to utter the word in Tashaud, form a circle with the middle finger and thumb of your right hand and put the tips of your ring-finger and the pinkie at palm; as

soon as you begin to utter the word (immediately after

), raise your index finger without waving it side to

side. When you reach put it down and straighten your all fingers out instantly. If you are offering more than two Rakt,

stand up erect uttering .

If it is Far al, recite only and Sura-e-Ftia in the third and fourth Rakt, an additional Sra is not needed. The rest of the acts must be performed in the same way as before.

Method of al

12

However, if it is a Sunna al or Nafl al, then Sra must be added after Sra Ftia in the third and fourth Rakt (You must remember that if you are offering the al following an Imm, you cannot recite anything in the Qiym of any Rakat, you must stand quietly). Once you have offered all four Rakt, sit in Qada-e-khra, and then recite Tashaud and the Durd-e-Ibrm 23 4 *1.

+01 ? FU * +01 " u% ' E ' u% ' E v+ +01 * ? +01" R v+ + N a R f% w f% > +01 [ FU * +01 " u% ' E ' u% ' E v+

+01 +01" R + v+ N a R f% w f% > O All ! " # send Durd on (our Master) Muammad +@A 0 ?* . " + " *1 and on his descendents as You sent Durd on (our Master) Ibrm 23 4 *1 and his descendents. Indeed you

alone are praise worthy and Glorious. O All ! " # shower Your blessings on (our Master) Muammad * . " + " *1 +@A 0 ? and his descendents as You showered blessings on (our

Master) Ibrm 23 4 *1 and his descendents. Indeed You are praise worthy and Glorious.

Then recite any Du-e-Mra e.g.

xA+ FU * iT 4 = a % x " 5 y+ G iT 4 = ,I1g "t

Y All ! " #! Our Rab ! " #! Grant us the good of this world and the good of the Hereafter and save us from the torment

of the hell.

Method of al

13

Then, to finish the al, first turn face towards right shoulder

saying ( and then towards left shoulder saying the same words. Now your al has completed. (Marqil fal ma shiya-tu-aw, P278, Ghunya-tul-Mustaml, P261, Karachi) A Few Differences in the al of Islamic Sisters

The afore-mentioned method of al is for an Imm or a man offering individually. There are some differences between the al of Islamic sisters and that of Islamic brothers. At the time of Takbr-e-Tarma, Islamic sisters should raise their hands up to their shoulders; their hands should remain covered in their shawl. (Al-idya ma Fat-ul-Qadr, V1, P246) In Qiym, Islamic sisters should place their left palm on chest just below their breast and put the right palm on the back of the left palm. Islamic sisters should bow slightly in Ruk i.e. to the extent of placing their hands on their knees. They should neither apply weight to their knees nor hold them; their fingers should be close together and feet should be slightly bent i.e. not completely straight, like men. Islamic sisters should perform Sajda keeping their body parts close together, i.e. arms touching sides, belly touching thighs, thighs touching shins and shins touching the ground. In Sajda and Qada, they should draw their feet out towards the right side.

In Qada, they should sit on their left buttock. They should place their right and left hands on the middle of their right and left thighs respectively. The rest method is like that of men. (Rad-dul-Mutr, V2, P259, Alamgr, V1, P74)

Method of al

14

Both Should Pay Attention!

Some of the acts described in the method of al for Islamic brothers and Islamic sisters are Far without which the al will not be valid whereas some acts are Wjib leaving which deliberately is a sin; repenting of it and repeating such a al is Wjib. In case of missing a Wjib forgetfully, Sajda Saw becomes Wjib. Some of the acts in al are Sunnat-e- Makkada; making a habit of abandoning a Sunnat-e- Makkada is a sin. Similarly, some of the acts in al are Mustaab; performing a Mustaab is an act of awb while leaving a Mustaab is not a sin. (Bar-e-Sharat, Part 3, P66, Madna-tul-Murshid, Bareilly Sharf)

Six Pre-Conditions of al

(1) arat (Purity)

The body, clothes and place of al must be pure from all types of impurities. (Marqil Fal ma shiya-tu-aw, P207)

(2) Sitr-e-Awrat (Veiling)

1. Mens body from navel to the knees (including knees) must be covered whereas womens whole body must be covered except the following five parts: Face, both palms, soles of both feet. However, according to a Muft bi Qawl (valid verdict), the al of a woman will be valid even if her both hands, up to wrist, and feet, up to ankle, are completely uncovered. (Durr-e-Mukhtr ma Rad-dul-Mutr, V2, P93)

Method of al

15

2. If someone wears such thin clothing that exposes such a part of the body which is Far to be concealed in al, or that exposes the colour of skin (of that part), the al will not be valid. (Fatw-e-Alamgr, V1, P58)

3. Nowadays, the trend of wearing thin clothing is growing. Wearing such thin clothes that expose any part of thigh or Sitr is arm even when not offering al. (Bar-e-Sharat, Part 3, P42, Madna-tul-Murshid Bareilly Sharf)

4. Wearing such thick skin-tight clothes that do not expose the colour of the body but reveal the shape of Sitr will not invalidate the al but it is not permissible for other people to look at that part of the body. (Rad-dul-Mutr, V2, P103) Coming in front of others wearing such skin-tight clothes is prohibited and it is more strictly forbidden for women. (Bar-e-Sharat, Part 3, P42, Madna-tul-Murshid, Bareilly Sharf)

5. Some women wear such thin shawl made of muslin etc. that reveals the blackness of their hair during al or wear such dress through which the colour of body-parts is visible; the al offered wearing such a dress will not be valid.

(3) Istiqbl-e-Qibla

Istiqbl-e-Qibla means facing towards the Qibla during al.

1. If the Muall (the one offering al) turns his chest deliberately from Qibla without a valid reason, his al

Method of al

16

will become invalid even if he turns back to Qibla instantly. However, if his chest turns unintentionally and he turns back to Qibla within the amount of time in

which :+Y Z . can be uttered thrice, his al will not be invalid. (Al-Bar-ur-R-aiq, V1, P497)

2. If only face turned from Qibla, it is Wjib to turn the face back towards Qibla instantly. Although the al will not become invalid in this case, it is Makr-e-Tarm to do so without a valid reason. (Ghunya-tul-Mustaml, P222, Karachi)

3. If someone is present at such a place where there is neither any means to know the direction of Qibla nor any such Muslim whom he could ask the direction, so, in this case, he has to do Taarr, i.e. ponder (as to where the direction of Qibla may be). He should turn towards the direction in which his heart guides him. This is the direction of Qibla for him. (Al-idya ma Fat-ul-Qadr, V1, P236)

4. If someone offered al doing Taarr and got to know later on that the direction in which he offered al was not the correct direction of Qibla, his al will still be valid, it does not need to be repeated. (Fatw-e-Alamgr, V1, P64)

5. If someone is offering al doing Taarr, another person sees him and starts offering al facing the same direction

Method of al

17

without doing Taarr, his al will not be valid; he will have to do his own Taarr. (Rad-dul-Mutr, V2, P143)

(4) Waqt (Timings)

It is necessary to offer al within its stipulated time. For example, todays Ar al is to be offered, it is necessary that the time for Ar has begun. Ar al will not be valid if it is offered before the beginning of its time. (Ghunya-tul-Mustaml, P224)

1. Usually, the time-tables (of al) are displayed in Masjid. The timings of al can easily be ascertained with the help of the time-tables compiled by reliable Tawqt Dn (Experts in al/fasting timings) and certified by Ahl-e-Sunna scholars.

2. It is Mustaab for Islamic sisters to offer Fajr al in its initial time; as for other al, it is better for them to wait for mens Jamat, and offer al after the Jamat ends. (Durr-e-Mukhtr ma Rad-dul-Mutr, V2, P30)

Three Makr Times

1. From the time of sunrise up to the next 20 minutes.

2. From 20 minutes before sunset to the time of sunset.

3. From Nif-un-Nar to the time when the sun begins to decline. No al, whether it is Far, Wjib, Nafl or Qa is permissible during these three times.

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18

However, if someone has not offered Ar al and Makr time has started, he can still offer it, but delaying al to this extent is arm. (Durr-e-Mukhtr ma Rad-dul-Mutr, V2, P40Bar-e-Sharat, Part 3, P23, Madna-tul-Murshid, Bareilly Sharf)

If the Makr Time Begins during al, then ?

The Salm of Ar al should be performed at least 20 minutes before the sunset. Al arat Imm Amad Raz Khn 1 * > T +>: says, It is preferable to delay al-tul-Ar as long as possible, but it should be completed before the Makr time begins. (Fatw-e-Razavyya Sharf Jadd, V5, P156) If someone takes precaution and lengthens al such that the Makr time begins during his al, even then, he will not be objected to. (Fatw-e-Razavyya Sharf Jadd, V5, P139)

(5) Niyyat (Intention)

Niyyat means firm intention in heart. (shiya-tu-aw, P215 Karachi) 1. Although verbal intention is not necessary, it is better;

provided the intention is present in heart. (Fatw-e-Alamgr, V1, P65) Further, making intention in Arabic language isnt necessary; it can be made in any other language. (Mulakhkha az Durr-e-Mukhtr ma Rad-dul-Mutr, V2, P113)

2. As regards intention, there is no significance of verbal utterance. For example, if the intention of uar al was present in heart but the word Ar instead of uar

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was mistakenly uttered, uar al will still be valid. (Durr-e-Mukhtr, Rad-dul-Mutr, V2, P112)

3. The least level of intention is that if someone asks as to which al is about to be offered, one should reply promptly. If he is in such a state that he has to recall before replying, then his al will not be valid. (Fatw-e-Alamgr, V1, P65)

4. If the al is Far, the intention of Far is also necessary. For example, the intention I am offering the Far of todays uar is to be present in heart. (Durr-e-Mukhtr, Rad-dul-Mutr, V2, P116)

5. Even though it is correct to make just a general intention of al for Nafl, Sunnat and Tarw, but it is safer to make the intention of Tarw or current Sunna while offering Tarw; as for other Sunna al, one should make the intention of Sunna or that of the following of the Prophet * ." + " *1 +@A 0 ? because some Mashikh (scholars) consider a general intention insufficient for Sunna al. (Munya-tul-Muall, ma Ghunya-tul-Mustaml, P245)

6. For Nafl al, a general intention of al is sufficient even if Nafl is not included in intention. (Durr-e-Mukhtr, Rad-dul-Mutr, V2, P166)

7. The intention My face is towards Qibla is not a condition. (ibid)

8. While offering al following an Imm (in Jamat), a Muqtad can make the following intention as well: I

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intend to offer the same al that the Imm is offering. (Alamgr, V1, P66)

9. The intention for the funeral al is: This al is for All W !" # and the supplication is for this deceased person. (Durr-e-Mukhtr, Rad-dul-Mutr, V2, P126)

10. It is necessary to make the intention of Wjib for a Wjib al and it has to be specified as well. For example, Ed-ul-Fir, Ed-ul-A, Nar (votive), the al after awf (Wjib-ut-awf) or the Nafl al that was deliberately cancelled, as the Qa of such a al is also Wjib. (shiya-tu-aw, P222)

11. Though Sajda-e-Shukr is Nafl, its intention is also necessary. For example, the intention I am going to perform Sajda-e-Shukr is to be present in heart. (Durr-e-Mukhtr ma Rad-dul-Mutr, V2, P120)

12. According to the author of Nar-ul-F-aiq, intention is necessary even for Sajda-e-Saw, (ibid) i.e. one has to make intention in his heart that he is performing Sajda-e-Saw.

(6) Takbr-e-Tarma

Starting al by uttering is compulsory. (Alamgr, V1, P68)

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Seven Fari of al

There are seven Fari in al.

(1) Takbr-e-Tarma (2) Qiym (3) Qir-at (4) Ruk (5) Sujd (6) Qada-e-khra (7) Khurj-e-Biuni. (Ghunya-tul-Mustaml, P253-286)

(1) Takbr-e-Tarma

In fact, Takbr-e-Tarma (also called Takbr-e-Aul) is one of the pre-conditions for al but it has also been included in the Fari because it is closely attached to the acts of al. (Ghunya-tul-Mustaml, P253)

1. If the Muqtad says the word All of Takbr-e-Tarma with the Imm but utters the word Akbar before the Imm utters the same word, his al will not be valid. (Alamgr, V1, P68)

2. If the Muqtad finds the Imm in Ruk and bends instantly for Ruk uttering the Takbr, i.e. he finishes the Takbr after he had already bent down to such an extent that his hands would touch his knees if he stretched them, his al will not be valid. (Khula-tul-Fatw, V1, P83) (What he should do on such an occasion is to utter the Takbr-e-Tarma whilst standing erect and then do Ruk

uttering . If he manages to join the Imm in Ruk even for a moment, the Rakat will be counted, but if the Imm stands up before he joins the Imm in Ruk, the Rakat will not be counted.)

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3. If someone is unable to pronounce Takbr because of dumbness or loss of the faculty of speaking due to any other reason, he does not have to utter it; just making intention in heart is sufficient for him. (Tabyn-ul-Haq-aiq, V1, P109)

4. If the word All is mispronounced as (ll) or the word (Akbar) as (kbar) or (Akbr), the al will be invalid. If anyone deliberately utters any of these words despite understanding their Fsid (wrong) meaning, he will become a Kfir (disbeliever). (Durr-e-Mukhtr, Rad-dul-Mutr, V2, P177)

These days, in case of a big Jamat, most of the Mukabbirs, voluntarily conveying the voice of Takbr to those offering al at the back side, are heard mispronouncing the word Akbar as Akbr due to the lack of religious knowledge. As a result of this mispronunciation, the al of such Mukabbirs as well as that of those offering al following their Takbrs becomes invalid. Therefore, one should refrain from uttering Takbr without learning necessary rulings.

5. If someone performs first Rakats Ruk with the Imm, he will gain the awb of Takbr-e-Aul. (Alamgr, V1, P69)

(2) Qiym

1. The least level of Qiym is that if the hands are stretched, they should not reach knees whereas complete Qiym is to stand erect. (Durr-e-Mukhtr, Rad-dul-Mutr, V2, P163)

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2. The duration of Qiym and that of Qir-at is the same; standing in Qiym is Far, Wjib or Sunna for as long as Far Qir-at, Wjib Qir-at or Sunna Qir-at requires respectively. (ibid)

3. Qiym is Far for Far, Witr, Edan and the Sunan of Fajr al. If anyone offered any of these al sitting without a valid reason, al would not be valid. (ibid)

4. Feeling just slight pain in standing is not a valid excuse, instead, a person can be exempted from Qiym when he/she is unable to stand or perform Sajda, or when his wound bleeds due to standing or performing Sajda or a drop of urine is released, or his quarter Sitr is exposed, or he is quite unable to do Qir-at. Similarly, if a person is able enough to stand, but it will result in the intensity or prolongation of his illness or unbearable pain, he can offer al sitting. (Ghunya-tul-Mustaml, P258)

5. If it is possible to stand for Qiym leaning on a staff (crutches) or wall, or by the help of a servant, it is Far to do so. (Ghunya-tul-Mustaml, P258)

6. If it is possible to utter just Takbr-e-Tarma standing,

it is Far to utter whilst standing and then (if it isnt possible to remain standing anymore), he may sit down. (Ghunya-tul-Mustaml, P259)

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Beware!

Beware! The people who offer their Far al sitting due to any slight pain, injury etc. should consider the foregoing ruling of Shara; it is Far to repeat every such al offered sitting despite having the strength to stand. Similarly, it is also Far to repeat all such al offered sitting despite the fact that they could have been offered standing by leaning on a staff, wall or with the help of a person. (Mulakhkha az Bar-e-Sharat, Part 3, P64, Madna-tul-Murshid, Bareilly Sharf) The same rule applies to women, i.e. they are not allowed to offer al sitting without Shara permission.

7. Some Masjid provide chairs on which some old people sit and offer al despite coming to the Masjid on foot, they even talk with others standing after the al; if such people offer al sitting without Shara permission, their al will not be valid.

8. It is permissible to offer Nafl al sitting despite having the strength to stand; however, it is better to offer it standing. arat Sayyidun Abdulla bin Amr narrates that the Prophet of Rama, the intercessor of Umma, the distributor of Nama * ." + " *1 +@A 0 ? said, The al of the one offering in sitting-posture is half of the one offering in standing-posture (the awb would be half). (a Muslim, V1, P253) However, the awb will not be reduced if someone offers it sitting due to any valid reason. Nowadays, the trend of offering Nafl al in sitting-posture has developed. People seem to be under

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the impression that offering these Nafl sitting is better; it is their misconception. The same ruling applies to the two Rakat Nafl after the Witr (to offer them standing is better). (Bar-e-Sharat, V4, P17, Madna-tul-Murshid, Bareilly Sharf)

(3) Qir-at (Recitation of the Holy Quran)

1. Qir-at means pronouncing each and every letter from its correct place of origin so that each letter is quite distinct from every other letter. (Alamgr, V1, P69)

2. Even when reciting in low volume, it is necessary for the reciter to hear his voice of recitation. (Ghunya-tul-Mustaml, P271)

3. If the letters are pronounced correctly, but not loud enough for the reciter to hear himself (and there is no obstruction such as noise or the problem of hard of hearing either), the al will not be valid in this case. (Alamgr, V1, P69)

4. Although it is necessary for the reciter to listen to the voice of recitation himself, the sound should not reach others in Sirr al (the al in which recitation is done in low volume). Similarly, listening to the voice of recitation while reciting Tasbt etc. is also necessary.

5. Likewise, whatever is to be recited or said even other than al, it must be recited or said in such a loud voice that the reciter or speaker could hear himself; for example,

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giving a divorce, freeing a slave or mentioning the name of All !" # when slaughtering an animal. In all these cases, the words must be said loud enough for the reciter to hear. (ibid) The same should be kept in mind when reciting Durd Sharf and other Awrds.

6. To recite at least one ya in the first two Rakat of a Far al, every Rakat of Witr, Sunan and Nawfil al is Far for the Imm as well as the Munfarid. (Marqil fal ma shiya-tu-aw, P226)

7. A Muqtad is not allowed to do Qir-at in al, neither Sra-e-Ftia nor any other ya; neither in a Sirr al nor in a Jar al. The Qir-at of the Imm is sufficient for the Muqtad. (Marqil fal ma shiya-tu-aw, P227)

8. If someone did not do Qir-at in any Rakat of Far al or did Qir-at only in one Rakat, his al would be invalid. (Alamgr, V1, P69)

9. One should recite the Qurn slowly in Far al and, at a medium pace, in Tarw. Fast recitation in Nawfil of the night is permissible, however, the words should be clearly understandable, i.e. the Maddat should be pronounced with at least the minimum degree of length set by Qurr, otherwise, it is arm, because we have been commanded to recite the Qurn with Tartl (slowly). (Durr-e-Mukhtr, Rad-dul-Mutr, V1, P363) These days, most of the uff recite in such a way that not to speak of maintaining the length of Mad; one cannot

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understand any word except , they do not pronounce the letters properly, they even miss out words. Even worse, they boast amongst others about their speed of recitation. Reciting the Quran in such a manner is strictly arm. (Bar-e-Sharat, V3, P86-87, Madna-tul-Murshid, Bareilly Sharf)

Correct Pronunciation of Alphabets is Essential

Most of the people are unable to distinguish between the

sounds of . Remember, if the meaning of a word becomes Fsid (wrong) as a result of changing the sound of letter, al will not be valid. (Bar-e-Sharat, Part 3, P108, Maktaba-e-Razavyya)

For example, if someone says instead of (with a instead of a ) in , his al will become invalid. Therefore, if someone cannot utter properly, he should

utter instead. (Qnn-e-Sharat, Part 1, P119, Fard Book Stall, Lahore) Warning!

Just a little practice is not enough for the one unable to pronounce letters correctly; he must practice hard day and night. If such a person can offer al led by the Imm reciting correctly, it is Far for him to do so, or he must recite only such Ayas that he can recite correctly. If both the aforementioned

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cases are impossible, his own al will be valid during his learning period. Regretfully, these days a lot of people have this shortcoming. They do not know how to recite the Qurn correctly and do not try to learn either. Remember, this ruins al. (Mulakhkha az Bar-e-Sharat, Part3, P116)

If someone could not correct his pronunciation in spite of making every possible effort day and night (as some people are unable to pronounce the letters properly) he must keep practicing day and night, in this case, he will be considered excused during his learning-period. His own al will be valid but he cannot lead the al of those who can recite correctly, however, during his learning period, he can lead the al of those who cannot correctly pronounce such letters that he is also unable to pronounce correctly. But if he does not make any effort at all, so even his own al will not be valid, how can others al be valid under his Immat. (Mkh az Fatw-e-Razavyya, V6, P254, Raz Foundation, Lahore) Madrasa-tul-Madna

Dear Islamic brothers! You may have realised the importance of Qir-at. Indeed, extremely unfortunate is the Muslim who does not learn correct recitation of the Holy Qurn. !" # U V %' (! Numerous Madris by the name of Madrasa-tul-Madna have been established by Dawat-e-Islami, the global, non-political, religious movement of the Qurn and Sunna. In these Madris, girls and boys are taught if and Nira Qurn free of cost.

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Moreover, the correct pronunciations of letters as well as Sunnas are taught to the adults usually after al-tul-Ish in Masjid. Would that everyone starts teaching and learning the Holy Qurn in their homes! Would that every such Islamic brother able enough to recite the Qurn correctly starts teaching other Islamic brothers! Likewise, the Islamic sisters who can recite correctly should teach others and those who cannot recite properly should learn from them. !" # , Qurnic teachings will prevail everywhere and those learning and teaching will earn great awb, !" # .

(4) Ruk

The least level of Ruk is to bend forward to such an extent that if hands are stretched, they should reach the knees (Durr-e-Mukhtr, Rad-dul-Mutr, V2, P166) while complete Ruk is to keep the back horizontally straight. (shiya-tu-aw, P229)

The beloved Rasl of All * ." + " *1 +@A 0 ? said, All !" # does not see (mercifully) at such a al of the person in which he does not straighten his back during Ruk and Sujd. (Musnad-e-Imm Amad bin anbal, V3, P617, ad 10803, Dr-ul-Fikr,

Beirut)

(5) Sujd

1. The beloved Rasl of All *W ."W + " W *1 +@WA 0W ? said, I have been commanded to perform Sajda on seven bones: (i) the face, (ii & iii) both hands, (iv & v) both knees and (vi

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& vii) finger-set of both feet; I have (also) been commanded not to fold my clothes and hair. (a Muslim, V1, P193)

2. Two Sujd are Far in each Rakat. (Durr-e-Mukhtr, Rad-dul-Mutr, V2, P167)

3. It is necessary that the forehead properly rests on the ground. Resting of forehead means hardness of the ground should be felt. If someone performed Sajda in such a way that his forehead did not properly rest on the ground, Sajda would not be valid. (Alamgr, V1, P70)

4. In case of performing Sajda on something soft such as grass, wool or a carpet, if the forehead firmly rests onto it, i.e. it is pressed so hard that it cannot be pressed any more, Sajda will be valid, otherwise, not. (Tabyn-ul-Haq-aiq, V1, P117)

5. These days, the trend of using carpets in Masjid has developed (in some Masjid foam is also spread underneath the carpets). While performing Sajda on a carpet, make it sure that the forehead firmly rests, otherwise al will not be valid. If the nasal bone did not rest on the ground properly, the al will be Makr-e-Tarm and it would be Wjib to repeat such a al. (Mulakhkha az Bar-e-Sharat, Part 3, P71)

6. As the forehead does not properly rest on a spring mattress, al will not be valid on it. (ibid)

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Disadvantages of Carpets

It is difficult to perform Sajda properly on the carpet; carpets cannot easily be cleaned either. Therefore, dust and germs accumulate inside them. In Sajda, dust and germs enter the body by means of breathing. All !" # forbid, the fluff of carpet, in case of sticking to the lungs as result of inhaling, could give rise to the danger of cancer. Sometimes, children vomit or urinate on the carpet; similarly, cats, rats and lizards also excrete on them. In case of carpets being impure, it is not even bothered to purify it. Would that the trend of using carpets in Masjid die out!

How to Purify an Impure Carpet

Wash the impure area of the carpet and hang it; let it remain hanging till the drops of water stop dripping from it. Then, wash and hang it for the second time and let it remain hanging until it stops dripping. Then, wash and hang it for the third time in the same way, it will become pure when it stops dripping. Purify mats, shoes and such clay pots that absorb water according to the same method.

Another way of purifying impure carpet, cloth etc. is to keep it dipped into flowing water (for example, a river, stream, or under a tap) for the amount of time till one gets the strong probability that the impurity has been carried away by the water. If a small child urinates on a carpet, just splashing a few drops of water onto it will not purify it. Remember, the urine

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of even one days old infant is impure. (For detailed information,

go through Bar-e-Sharat part two)

(6) Qada-e-khra

After the completion of all Rakt of al, it is Far to sit in Qada for the amount of time in which complete Tashaud

(o Yb) up to is recited. (Alamgr, V1, P70) If the Muall offering a four-Rakat Far al did not perform Qada after the fourth Rakat and has not yet performed the Sajda of the fifth Rakat, he has to sit down. However, if he has performed the Sajda of the fifth Rakat (or in case of Fajr, did not sit after two Rakt and did the Sajda of the third Rakat or in case of Maghrib, did not sit after the third Rakt and did the Sajda of the fourth Rakat), the Far al will become invalid in all these cases. In these cases, he should add one more Rakat except Maghrib al. (Ghunya-tul-Mustaml, P284)

(7) Khurj-e-Biuni

After the Qada-e-khra, deliberately saying Salm, talking or any other such act that finishes the al. However, if any other deliberate act except Salm was found, repeating such a al will be Wjib, and if any such act was found without intention, the al will become invalid. (Ghunya-tul-Mustaml, P286)

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Thirty Wjibt of al

1. Uttering for Takbr-e-Tarma. 2. Reciting Sura-e-Ftia, a Sra, or one such Qurnic

ya that is equivalent to three small ones or three small Ayas in every Rakat of every al except the last two Rakat of Far al.

3. Reciting Sura-e-Ftia before the Sra.

4. Not reciting anything except and between Alamd and the Sra.

5. Doing Ruk immediately after Qir-at.

6. Doing the second Sajda after the first one (in sequence).

7. Maintaining Tadl-e-Arkn, i.e. staying in Ruk, Sujd, Qawma and Jalsa for the amount of time in which

:+Y Z . can be uttered at least once. 8. Qawma, i.e. standing erect after Ruk (some people do

not straighten their back after Ruk, it is the missing of a Wjib).

9. Jalsa, i.e. sitting upright between two Sujd (some people do the second Sajda before they properly sit upright after the first one missing a Wjib. No matter how extreme hurry is, it is mandatory to sit straight or else the al will become Makr-e-Tarm and repeating such a al will be Wjib).

10. The first Qada is Wjib even in a Nafl al (In fact, every Qada in two Rakat Nafl al is the last Qada

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and is, therefore, Far; if someone did not do Qada and stood up forgetfully and if he has not yet done Sajda of the third Rakat, he must return and do Sajda-e-Saw). (Bar-e-Sharat, Part 4, P52, Madna-tul-Murshid, Bareilly Sharf)

If someone has done the Sajda of the 3rd Rakat of Nafl al, now he has to complete the fourth Rakat and do Sajda-e-Saw. Sajda-e-Saw became Wjib because although Qada is Far after every two Rakat of Nafl al, the first Qada turned into Wjib from Far because of performing the Sajda of the third or fifth Rakat and so on. (Mulakhkhaan av, P466)

11. Not reciting anything after Tashaud in the first Qada of Far, Witr or Sunna-e-Muakkada al.

12. Reciting complete Tashaud in both Qada. If even one word is missed, Wjib will be missed and Sajda-e-Saw will be Wjib.

13. If someone forgetfully recites '( or '( after Tashaud in the first Qada of Far,

Witr, and Sunnat-e-Muakkada, Sajda-e-Saw will become Wjib; if someone says it deliberately, repeating the al will be Wjib. (Durr-e-Mukhtr, Rad-dul-Mutr, V2, P269)

14. Saying the word when turning face to the right and left side is Wjib each time; saying the word ( is not a Wjib, its a Sunna.

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15. Uttering the Takbr of Qunt in Witr.

16. Reciting Du-e-Qunt in Witr.

17. The six Takbrt of both Ed al.

18. Takbr of Ruk in the second Rakat of both Ed al

and uttering the word for it. 19. Imms doing Qir-at in such a loud voice (that at least

three persons could hear) in Jar al such as the first two Rakats of Maghrib and Ish and all the Rakats of Fajr, Jumua, Edan, Tarw and the Witr of Raman.

20. Doing Qir-at with low volume in the Sirr al such as uar and Ar.

21. Performing every Far and Wjib in its prescribed order.

22. Doing Ruk only once in each Rakat.

23. Doing Sajda only twice in each Rakat.

24. Not doing Qada before the second Rakat.

25. Not doing Qada in the third Rakat of a four Rakat al.

26. Doing the Sajda of Tilwat in case of reciting an ya of Sajda.

27. Doing Sajda-e-Saw if it has become Wjib.

28. Avoiding the pause for the amount of time in which

Tasb (i.e. :+Y Z . ) can be uttered three times in between two Fari, two Wjibt or a Far and a Wjib.

29. Muqtads remaining silent when the Imm is doing Qir-at whether aloud or quietly.

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30. Following the Imm in all Wjibt except the Qir-at. (Durr-e-Mukhtr, Rad-dul-Mutr, V2, P181 Alamgr, V1, P71)

Approximately Ninety-Six (96) Sunan of al

Sunan of Takbr-e-Tarma

1. Raising hands for Takbr-e-Tarma

2. Keeping fingers in their normal position, i.e. neither keep them too close nor produce tension in them.

3. The inside part of palms as well as that of fingers should face the Qibla.

4. Not bowing head at the time of Takbr

5. Raising both hands up to ears before starting the utterance of Takbr

6. The same Sunan apply to the Takbr of Qunt and

7. The Takbrt of the both Ed al as well. (Durr-e-Mukhtr, Rad-dul-Mutr, V2, P208)

8. Imms uttering ,

9. and

10. Salm loudly (raising voice louder than requirement is Makr). (Rad-dul-Mutr, V2, P208)

11. Folding hands immediately after the Takbr is Sunna (after uttering Takbr-e-Aul, some people drop their hands

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to their sides or sway their arms backwards and then fold their hands; this is a deviation from Sunna). (Durr-e-Mukhtr, Rad-dul-Mutr, V2, P229)

Sunan of Qiym

12. Men should fold their hands beneath their navel with their right palm on the back of their left wrist joint, right thumb and small finger should be around left wrist and their remaining right hand fingers should be on the back of left forearm. (Ghunya-tul-Mustaml, P294)

13. Reciting an first and then

14. Taaw-wu ( ) and then

15. Tasmiya ( ).

16. Reciting an, Taaw-wu and Tasmiya immediately one after the other.

17. Uttering all of them with low volume. (Durr-e-Mukhtr, Rad-dul-Mutr, V2, P210)

18. Uttering .

19. Uttering also ( ) in low voice.

20. Reciting an immediately after Takbr-e-Aul. (ibid) (In al, Taaw-wu and Tasmiya are linked with the Qir-at, as the Muqtad does not have to do Qir-at, it is not Sunna for him to recite Taaw-wu and Tasmiya either; however, the Muqtad missing one or more Rakat should

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recite them while offering his missed Rakat). (Al-idya ma Fat-ul-Qadr, V1, P253)

21. Taaw-wu should be recited in the first Rakat only.

22. Tasmiya is Sunna at the beginning of every Rakat. (Alamgr, V1, P74)

Sunan of Ruk

23. Uttering for Ruk. (Al-idya ma Fat-ul-Qadr, V1, P257)

24. Uttering three times in Ruk.

25. Mans holding knees with hands;

26. Spreading fingers wide apart and,

27. Keeping legs straight in Ruk (some people bend their legs like a bow, this is Makr). (Alamgr, V1, P74)

28. In Ruk, the back should be so straight (horizontally) that even if a glass of water is placed on the back, the glass should remain still. (Marqil fal ma shiya-tu-aw, P266)

29. In Ruk, the head should neither be higher nor lower (than the back) it should be in the straightness of the back.

The beloved Rasl of All 0 ?* ." + " *1 +@A said, The al of the one not keeping his back straight in Ruk and Sujd is insufficient (imperfect). (Sunan-ul-Kubr, V2, P126, Dr-ul-Kutub-ul-Ilmiyya, Beirut)

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The Holy Prophet 1 +@A 0 ?* ." + " * said, Perform your Ruk and Sujd completely as, by All !" #, I see you from my back side. (Muslim Sharf, V1, P180)

30. It is better (for a Muall) to utter while bending for Ruk i.e. to utter Takbr when he starts bending for Ruk and finish it having bent completely. (Alamgr, V1,

P69) In order to do so, stretch the (lm) of All, not

the (b) of Akbar or any other letter. (Bar-e-Sharat,

Part 3, P72, Madna-tul-Murshid, Bareilly Sharf) Uttering (llu), (kbar) or (Akbr) will invalidate the al. (Durr-e-Mukhtr, Rad-dul-Mutr, V1, P232)

Sunan of Qawma

31. Keeping hands down to sides when standing after Ruk

32. Imms uttering when standing from Ruk

33. Muqtads uttering

34. Uttering both is a Sunna for Munfarid. The Sunna will

be fulfilled if the words are uttered but it is better to add the letter after the word ; uttering

is better than uttering and adding both i.e. uttering is better than uttering

. (Ghunya-tul-Mustaml, P310)

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35. A Munfarid should start uttering while standing from Ruk and, having stood erect, he should

utter . (Alamgr, V1, P74)

Sunan of Sajda

36. Uttering when going down for Sajda

37. Uttering when returning from Sajda. (Al-idya ma Fat-ul-Qadr, V1, P261)

38. Uttering '( at least three times in Sajda. (ibid) 39. Placing palms on the ground in Sajda

40. Keeping the fingers close together, facing the Qibla

41. When going down for Sajda, placing knees,

42. Hands,

43. Nose and

44. Forehead on ground in that order

45. Doing that in reverse order when returning from Sajda i.e.

46. Forehead,

47. Nose,

48. Hands and

49. Knees should be lifted from ground in that order.

50. During Sajda, it is a Sunna for men to keep their arms apart from sides and

51. Thighs apart from belly. (Al-idya ma Fat-ul-Qadr, V1, P266)

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52. Not laying forearms on the ground. If you are in a af (row) during Jamat, then do not keep arms away from sides. (Rad-dul-Mutr, V2, P257)

53. Making the soles of all ten toes of both feet touch the ground in such a way that their tips face the Qibla. (Al-idya ma Fat-ul-Qadr, V1, P267)

Sunan of Jalsa

54. Sitting between both Sujd, which is called Jalsa

55. Keeping the right foot upright and the left foot flat and sitting on the left foot

56. Keeping the toes of right foot towards the Qibla

57. Placing both hands on thighs. (Tabyn-ul-Haq-aiq, V1, P111)

Sunan of Standing for the Second Rakat

58. After the completion of both Sujd, it is a Sunna to stand up for the second Rakat with the support of toes.

59. Placing hands on knees; however, there is no harm in placing hands on the ground for standing up due to weakness or pain in foot. (Rad-dul-Mutr, V2, P262)

Sunan of Qada

60. After performing the Sujd of the 2nd Rakat, it is a Sunna for men to lay their left foot flat.

61. Sitting with both buttocks on the left flattened foot

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62. Keeping right foot upright and

63. Keeping the toes of right foot towards the Qibla. (Al-idya ma Fat-ul-Qadr, V1, P75)

64. Keeping right hand on right thigh and

65. Left hand on left thigh.

66. Leaving fingers in a normal state i.e. neither too close together nor too wide apart. (ibid)

67. Keeping fingertips close to the knees but one should not hold the knees. (Durr-e-Mukhtr ma Rad-dul-Mutr, V2, P265)

68. Raising the index finger of right hand while giving Shaada

(Testimony) during o Yb. Its method is as follows:

Fold ring finger and the pinkie, form a ring with the middle finger and thumb, raise the index finger while

uttering and do not shake it hither and thither, put it down while uttering and straighten all fingers. (Rad-dul-Mutr, V2, P266)

69. Sitting in the second Qada just like the first one. Reciting Tashaud as well.

70. Reciting Durd Sharf after Tashaud. (Al-idya ma Fat-ul-Qadr, V1, P274) Reciting Durd-e-Ibrm is preferable. (Bar-e-Sharat, Part 3, P85)

71. It is a Sunna to recite Durd Sharf after Tashaud in the first Qada of Nafl and Sunan-e-Ghar Muakkada. (Rad-dul-Mutr, V2, P282, Ghunya-tul-Mustaml, P322)

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72. Reciting Du after Durd Sharf. (Durr-e-Mukhtr ma Rad-dul-Mutr, V2, P283)

Sunan of Performing Salm

73. Performing Salm twice uttering the following words:

(

74. Turning the face to the right side first and then

75. The left side.

76. Saying both Salm loudly is a Sunna for the Imm, but the voice of the second Salm should be lower than the first one. (Alamgr, V1, P76)

77. As soon as the Imm utters the word while performing the first Salm, his al will finish even if he

has not yet uttered the word ( ; therefore, if any latecomer joined the Jamat after the Imm had already

uttered the word , his Iqtid would not be valid. However, his Iqtid will be valid if the Imm, having performed the first Salm, performs Sajda-e-Saw provided Sajda-e-Saw had become Wjib. (Rad-dul-Mutr, V1, P352)

78. When the Imm turns his face to the right and left side while performing Salm, he should make the intention of saying Salm to the people offering al at his right and left side respectively; but he should not intend to say Salm to any woman (even if she is present in the Jamat).

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Further, he should also intend to say Salm to Kirman Ktibn (angels deputed for writing deeds) as well as the angels deputed for safeguard during both Salm, but he should not fix any number in the intention. (Durr-e-Mukhtr, V1, P354)

79. Muqtad (the one offering al with Jamat) should also intend to say Salm to the people and angels on both sides, further, he should also make intention for the Imm while performing Salm towards the side where the Imm is present. If the Imm is in front of the Muqtad, he should intend to say Salm to the Imm while performing both Salms. A Munfarid should intend to say Salm to the angels only. (Durr-e-Mukhtr, V1, P356)

80. Muqtads transitions i.e. Ruk, Sujd etc. should be with those of Imms.

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Sunan after Performing the Salm

81. It is a Sunna for the Imm either to turn right or left after performing the Salm; turning to right side is preferable. To sit facing the Muqtads is also permissible provided that not a single person is offering al in front of Imm's face up to the last af. (Ghunya-tul-Mustaml, P330)

82. It is permissible for a Munfarid to ask supplication without turning any side. (Alamgr, V1, P77)

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Sunan of the Sunan-e-Badiyya

(The Sunan after the Fari)

83. Talking should be avoided after the Far al that is followed by Sunna al. Even though the Sunan will be valid in spite of talking but their awb will be reduced. To delay the Sunan is Makr; similarly, lengthy Awrd (invocations) are not permitted (between the Far and the Sunan al). (Ghunya-tul-Mustaml, P331, Rad-dul-Mutr, V2, P300)

84. After the Far that are followed by Sunna, Du should be brief; otherwise, the awb of the Sunan will be reduced. (Bar-e-Sharat, Part 3, P81, Madna-tul-Murshid, Bareilly Sharf)

85. Even though it is correct that talking between Far and Sunna does not invalidate Sunna, but their awb is reduced; the same ruling applies to every such act that contradicts Tarma. (Tanvr-ul-Abr ma Rad-dul-Mutr, V2, P558)

86. Do not offer Sunna al at the same place where Far al was offered, instead, it should be offered at a different place such as right or left or front or rear side or at home. (Alamgr, V1, P77)

(There is no harm in the pause taking place as a result of going home for offering Sunna al. However, it is a sin to pass across the front of a Muall or face his front for changing the place or going home; if there is no space to go, offer Sunna al at the same place).

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An Important Ruling of the Sunan

The Islamic brothers who engage in talking and walking having offered Sunan-e-Qabliya or Badiyya should learn a lesson from the following blessed Fatwa of Al-arat *1T > . Therefore, replying to a question, Al-arat *1 T > said, The best time for the Sunan-e-Qabliya is the initial time (of the al) provided talking or any other act that contradicts al is avoided between the Far and Sunna. As for Sunan-e-Badiyya, it is Mustaab to offer them immediately after the Fari; there is no harm in the pause taking place as a result of going home to offer them at home. However, the pause due to contradictory acts should be avoided; such a pause will result in the loss of the awb of the Sunan-e-Qabliya as well as Badiyya and will render them out of the prescribed Sunna method. (Fatw-e-Razavyya Jadd, V5, P139, Raz Foundation, Markaz-ul-Auliy, Lahore)

Sunan for Islamic Sisters

1. It is a Sunna for the Islamic sisters to raise their hands to their shoulders whilst uttering Takbr-e-Tarma and Takbr-e-Qunt. (Al-idya ma Fat-ul-Qadr, V1, P236)

2. In Qiym, Islamic sisters and eunuchs should place their left palm just below breasts on their chest and put the right palm on the back of the left palm. (Ghunya-tul-Mustaml, P294)

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3. For Islamic sisters, in Ruk, placing hands on knees and keeping fingers not wide apart is a Sunna. (Al-idya ma Fat-ul-Qadr, V1, P258)

4. Islamic sisters should slightly bow in Ruk (just enough for their hands to reach their knees). Their backs should not be completely straight and they should not apply weight on their knees (simply place their hands on knees); their fingers should be close together and legs should be slightly bent i.e. not completely straight like men. (Alamgr, V1, P74)

5. Islamic sisters should perform Sajda keeping their body parts close together, i.e. arms touching body sides,

6. Belly touching thighs,

7. Thighs touching shins and

8. Shins touching the ground.

9. After performing the Sujd of the second Rakat, they should draw out their both feet towards the right side in Qada.

10. They should sit on their left buttock. (Al-idya ma Fat-ul-Qadr, V1, P75)

Fourteen Mustaab-bt of al

There are fourteen Mustaab-bt in al.

1. Uttering the words of intention verbally. (Tanvr-ul-Abr ma Rad-dul-Mutr, V2, P113) The presence of intention in heart

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is necessary; otherwise, al will not be valid even if verbal intention is made.

2. In Qiym, standing with a gap of four fingers between both the feet. (Alamgr, V1, P73)

3. Focussing sight at the place of Sajda in Qiym.

4. Focussing sight at feet in Ruk

5. Focussing sight at nose in Sajda

6. Focussing sight at lap in Qada

7. Focussing sight at right shoulder in the first Salm and

8. Focussing sight at left shoulder in the second Salm. (Tanvr-ul-Abr ma Rad-dul-Mutr, V2, P214)

9. For a Munfarid to utter the Tasb more than three times in Ruk and Sujd (but in odd numbers i.e. 5, 7, 9). (Rad-dul-Mutr, V2, P242)

10. According to the narration on the part of arat Sayyidun Abdulla bin Mubrak mentioned in the book ilya etc., it is Mustaab for the Imm to utter Tasbt five times.

11. To avoid coughing as long as possible. (Marqil fal ma shiya-tu-aw, P277)

12. If you need to yawn, keep your mouth closed, if the yawn does not stop, press your lips with your teeth, if this does not stop yawn either, put the back of your right hand on your mouth if you are in state of Qiym, and the back of your left hand if you are in any other unit of al.

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An effective way of stifling yawn is to recall that the Holy Prophet 0 ? * ." + " *1 +@A and all the other Prophets 2 3 4 F *1 never yawned. !" # yawn will stop instantly. (Mulakhkhaan, Durr-e-Mukhtr-o-Rad-dul-Mutr, V2, P215)

13. For the Imm and Muqtads to stand up when the Mukabbir

says '( S . (Alamgr, V1, P57, Maktaba-e-aqqaniya)

14. Performing Sajda on earth without anything in between forehead and the ground. (Marqil fal ma shiya-tu-aw, P371)

A Practice of Umar Bin Abdul Aziz

ujja-tul-Islm arat Sayyidun Imm Muammad Ghazl *1 > T@6 narrates that arat Sayyidun Umar bin Abdul

Aziz would always perform Sajda on the bare ground without spreading any mat etc. (Iy-ul-Ulm, V1, P204, Beirut)

Excellence of a Dusty Forehead

arat Sayyidun Wila bin Asqa narrates that the Holy Prophet * ." + " *1 +@A 0 ? said, None of you should remove his forehead-dust until he finishes his al because angels keep praying for his forgiveness for as long as the mark of Sajda remains on his forehead. (Majma-uz-Zawid, V2, P311, ad 2761, Dr-ul-Fikr, Beirut)

Dear Islamic brothers! It is not better to remove dust from forehead during al and, All !" # forbid, removing it out

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of arrogance is a sin. However, if the Muall feels pain or his attention is diverted because of not removing the dust, there is no harm in removing the dust in this case. If someone suspects the fear of show-off, he should remove the dust from his forehead after the al.

Twenty-Nine acts that Invalidate al

1. Talking. (Durr-e-Mukhtr ma Rad-dul-Mutr, V2, P445)

2. Saying Salm to someone.

3. Replying to Salm of someone else. (Marqil fal ma shiya-tu-aw, P322)

4. Replying to someones sneeze (if you sneeze while offering al, you should remain silent; however, if you say

U V % ' (, there is no harm in it. If you didnt say U V % ' ( during the al, say after the al). (Alamgr, V1, P98)

5. Uttering U V % ' ( on hearing a good news. (Alamgr, V1, P99)

6. Saying + a " a 6 ! on hearing a bad news (or news of someones death). (ibid)

7. Replying to the An. (Alamgr, V1, P100)

8. Uttering 3 ! ! on hearing the name of All !" #. (Ghunya-tul-Mustaml, P420)

9. Reciting Durd Sharf, for example ( ', as a reply on hearing the blessed name of the Holy Prophet

+@ A 0 ? * . " + " * 1 . (Alamgr, V1, P99) (If or

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( ' were uttered without the intention of reply, the al will not become invalid.)

Crying during al

10. Due to pain or trouble, if the words , ooh, uff, tuff are uttered or if letters are pronounced while crying during al, the al will become invalid. However, there is no harm if just tears welled up without the utterance of letters. (Alamgr, V1, P101) If the Muqtad begins to cry in al due to the voice of Imms recitation and the words Naam, or yes are uttered, the al will be valid, for this word was uttered due to Khush (humility). However, if he said these words due to Imms attractive manner of recitation, the al would become invalid. (Durr-e-Mukhtr, Rad-dul-Mutr, V2, P456)

Coughing in al

11. If a patient spontaneously utters words h and h, the al will not be invalid. Similarly, the letters uttered under compulsion whilst sneezing, yawning, coughing or burping etc. are exempted. (Durr-e-Mukhtr, V1, P416)

12. Blowing without making a sound is like breathing and will not invalidate al; but it is Makr to blow deliberately; however, if two letters are uttered whilst blowing, (uff, tuff etc.) al will become invalid. (Ghunya, P427)

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13. Uttering two letters (e.g. akh) while clearing throat will invalidate al; however, if there is a valid excuse or proper purpose, for example, if you naturally feel to do so or to clear voice or correct Imms mistake or draw the attention of the one passing from your front, then there is no harm in coughing in all these cases. (Durr-e-Mukhtr, Rad-dul-Mutr, V2, P455)

Reading (from a written script) in al

14. Reciting the Quran seeing from its script or from any piece of paper or from writing on arch etc. during the al will invalidate the al. (However, if a Muall just takes a glance at a Muaf Sharf or arch etc. while reciting the memorized Ayas, there is no harm in it. Similarly, if the Muall saw and comprehended an ya written on a piece of paper etc. but did not recite it, there is no harm in it either.) (Rad-dul-Mutr, V2, P464)

15. Deliberately seeing and comprehending an Islamic book or any Islamic topic during the al is Makr (Alamgr, V1, P101) and, if a worldly topic is seen and comprehended during the al, it would be more Makr. Therefore, one should keep things, such as books, packets and shopping bags, with any writing on them, mobile phone or watch etc. in such a way that their writing does not come into his sight during al. Or he should cover them with a handkerchief etc. Furthermore, avoid taking a glance at frames, stickers and leaflets etc. displayed at the pillars etc.

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Definition of Amal-e-Kar

16. Amal-e-Kar invalidates al provided it is neither from the acts of al nor it is aimed at rectifying al. Doing the act seeing which from distance seems as if the doer of that act is not offering al or if there is strong likelihood that he is not offering al, that act is Amal-e-Kar. If the one watching from distance is in doubt as to whether or not the doer of that act is offering al, the act will be Amal-e-Qall that does not invalidate al. (Durr-e-Mukhtr ma Rad-dul-Mutr, V2, P464)

Wearing Clothes during al

17. Wearing a kurta, pyjama or Taband during al. (Rad-dul-Mutr, V2, P465)

18. Undressing of Sitr during the al and, in the same condition, offering any act (of al) or the passing of the

amount of time in which :+Y Z . can be uttered thrice. (Durr-e-Mukhtr, Rad-dul-Mutr, V2, P467)

Swallowing during al

19. During al, if someone eats or drinks something even in the least amount such as swallowing a sesame seed without chewing or swallowing a drop that fell into the mouth, his al will become invalid. (Ghunya-tul-Mustaml, P418)

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20. If something was embedded among teeth prior to the beginning of al, and the Muall swallowed it, his al would become invalid provided the swallowed thing was equal or bigger than chick-pea. If it was smaller, the al will not become invalid but it would be Makr. (Marqil fal ma shiya-tu-aw, P341)

21. Before al, someone ate a sweet thing whose crumbs were not in the mouth; just a little sweetness remained in saliva, swallowing it will not invalidate the al. (Khula-tul-Fatw, V1, P127)

22. If there is sugar etc. in the mouth that dissolves and reaches the throat, the al will become invalid. (ibid)

23. If gums bleed and the amount of saliva dominates that of blood, swallowing it will not invalidate the al, otherwise it will. (Alamgr, V1, P102) The sign of blood's domination is that if its taste is felt in throat, the al will become invalid. The invalidation of al depends upon taste while that of Wu depends upon colour. Therefore, Wu will become invalid when saliva turns red; if it is yellow, it will not become invalid.

Deviating from the Qibla during al

24. Turning chest from the direction of Qibla at or beyond the angle of 45 degree without a valid reason will invalidate the al. If there is a valid reason, the al will not become invalid. For example, someone suspected ada

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(the invalidation of Wu) and as soon as he turned his face, he realized the mistake of suspecting; in this case, if he has not yet exited the Masjid, his al will not become invalid. (Durr-e-Mukhtr ma Rad-dul-Mutr, V2, P468)

Killing a Snake during al

25. Killing a snake or scorpion does not invalidate the al provided that the Muall does not have to walk three steps, nor is the need of three strikes, otherwise the al will become invalid. (Ghunya-tul-Mustaml, P423) Killing a snake or scorpion is permissible when it is passing in front of the Muall and there is fear of harm; if there is no fear of harm, killing it is Makr. (Alamgr, V1, P103)

26. Plucking three hair consecutively or killing three lice or beating one louse thrice all of these acts will invalidate al. If the Muall did not beat consecutively, the al will not become invalid but it would be Makr. (ibid)

Itching in al

27. Scratching thrice in one unit (of al) will invalidate al; i.e. scratching once and then lifting hand, then scratching and lifting hand once again; it is twice-scratching. If the act of scratching is repeated for the third time, al will become invalid. Placing the hand once (at an organ) and moving it several times will be considered scratching once only. (Alamgr, V1, P104 Ghunya-tul-Mustaml, P423)

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Mistakes in Reciting

28. While uttering Takbrs of Intiql (transitions), if the word

All is read with a stretched (Alif) (ll) or

the word (Akbar) is read with a stretched (Alif) (kbar) or with a stretched (b) (Akbr), the

al will be invalid. If this mistake was committed while uttering Takbr-e-Tarma, the al would not start at all. (Durr-e-Mukhtr ma Rad-dul-Mutr, V2, P177)

Most of the Mukabbirs, conveying the voice of Takbr to those offering al at the back side, often commit these mistakes. As a result of this mispronunciation, the al of such Mukabbirs as well as that of those offering al following their Takbrs becomes invalid. Therefore, one should refrain from uttering Takbr without learning necessary rulings.

29. While doing Qir-at or reciting Akr (invocations) in al, the mistake that makes the meaning Fsid (wrong) will result in the invalidation of the al. (Durr-e-Mukhtr ma Rad-dul-Mutr, V2, P473)

Thirty-two Makrt-e-Tarma of al

1. Fidgeting with beard, body or clothes. (Alamgr, V1, P104)

2. Folding cloth, as these days, some people lift their trousers etc. from front or rear side while going down for Sajda. (Ghunya-tul-Mustaml, P337) However, if the cloth sticks to

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the body, there is no harm in un-sticking it with one hand.

Hanging Shawl over Shoulders

3. Sadal, i.e. hanging cloth; for example, keeping a shawl or handkerchief on head or shoulder in such a way that its both ends are hanging. However, if one end is on a shoulder and the other is hanging, there is no harm in it. (Durr-e-Mukhtr ma Rad-dul-Mutr, V2, P488)

4. These days, some people keep their handkerchief on one shoulder in such a way that its one end is hanging at their belly while the other at their back, offering al in this state is Makr-e-Tarm. (Bar-e-Sharat, Part 3, P165)

5. Likewise, if either of the sleeves is folded higher than a half forearm, the al will become Makr-e-Tarm. (Durr-e-Mukhtr ma Rad-dul-Mutr, V2, P490)

Intense Physical Needs

6. Being in the intense need of urinating, defecating or breaking wind etc. If there is intensity before starting the al, starting al in this case is a sin provided there is sufficient time available (for al). However, if the time for al will elapse in case of making Wu having urinated or defecated, offer al in the same condition. If this state occurred during al, it is Wjib to cancel al provided there is sufficient time available (for the

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al). If someone offered al in the same state, he would be a sinner. (Rad-dul-Mutr, V2, P492)

Removing Grit during al

7. It is Makr-e-Tarm to remove grit during al. (Ghunya-tul-Mustaml, P338) arat Sayyidun Jbir said that when he asked the beloved and blessed Prophet * ." + " *1 +@A 0 ? about touching grit during al, the Holy Prophet * ." + " *1 +@A 0 ? replied, Once, and if you avoid doing so, it is better than a hundred black-eyed she-camels. (a ibn-e-Khuzama, ad 897, V2, P52, Al-Maktab-ul-Islm, Beirut) However, if Sajda cannot be performed according to Sunna due to grit, removing it once is allowed. Further, if any Wjib cannot be performed without removing the grit, removing it is Wjib in this case even if there is the need of removing it more than one time.

Cracking Knuckles

8. It is Makr-e-Tarm to crackle knuckles during al. (Durr-e-Mukhtr ma Rad-dul-Mutr, V2, P493) arat Sayyidun Khtim-ul-Muaqqiqn arat Allma Ibn-e-Abidn Shm *1T > has mentioned a narration with the reference of Sunan-e-Ibn-e-Mja that the beloved and blessed Prophet * ." + " *1 +@A 0 ? said, Dont crackle your knuckles during al. (Sunan ibn-e-Mja, V1, P514, ad 965, Dr-ul-Marifa, Beirut) Another narration with the reference of Mujtaba says that the Holy Prophet * ." + " *1 +@A 0 ? prohibited

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from crackling knuckles at the time of waiting for al. One more narration says that knuckle-crackling was forbidden for the one going for offering al. On the basis of the foregoing Ad, the following three rulings were proved:

a) Crackling knuckles during al as well as Tawbii (connectors of) al such as is going for offering al or waiting for al is Makr-e-Tarm.

b) Crackling knuckles unnecessarily when not offering al (nor even during Tawbii al) is Makr-e-Tanz.

c) When not offering al, crackling knuckles out of a need such as giving rest to fingers is Mub. (Durr-e-Mukhtr ma Rad-dul-Mutr, V2, P409, Multan)

9. Tashbk, i.e. intermixing the fingers of one hand with

those of the other. (Ghunya-tul-Mustaml, P338) The Holy Prophet * ." + " *1 +@A 0 ? said, The one proceeding to Masjid should not do Tashbk i.e. he should not intermix both hands fingers with each other, (as) verily, he is in al. (Musnad-e-Imm Amad bin anbal, ad 18126, V6, P320, Dr-ul-

Fikr, Beirut) Tashbk is Makr-e-Tarm at the time of waiting for al as well as going for offering al. (Marqil fal ma shiya-tu-aw, P346)

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Placing Hand on Back

10. Placing hand on back during al is Makr-e-Tarm. (ibid, P347) One should not place hand on the back i.e. at the middle of both the sides without a reason even when not offering al. (Durr-e-Mukhtr ma Rad-dul-Mutr, V2, P494) The Holy Prophet * ." + " *1 +@A 0 ? said that placing hand on back is the comfort of those who would be in Hell. (Sunan-ul-Kubr, V2, P408, ad 3566, Dr-ul-Kutub-ul-Ilmiyya,

Beirut) In other words, it is the practice of the Jews who would be in Hell; in reality, there would be no comfort for those who would be in Hell. (Bar-e-Sharat, Part 3, P115, Maktaba Islmiya, Lahore)

Looking towards the Sky

11. It is Makr-e-Tarm to raise the eye-sight towards the sky during al. (Al-Bar-ul-R-aiq, V2, P38) The beloved and blessed Prophet * ." + " *1 +@A 0 ? said, How are those who raise eyes towards the sky during al; they had better refrain from it or else their eyes will be plucked. (a Bukhr, V2, P103)

12. Seeing here and there by turning the face (whether completely or partially) during al is Makr-e-Tarm. Seeing here and there unnecessarily just by turning eyes without turning face is Makr-e-Tanz; and if it is rarely done out of a need, there is no harm. (Bar-e-Sharat, Part 3, P194)

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The Prophet of mankind, the peace of our heart and mind, the most generous and kind * ." + " *1 +@A 0 ? said, The mercy of All remains attentive to the Muall unless he sees hither and thither; when the Muall turns his face, His (Alls) mercy also turns. (Ab Dwd, V1, P334, ad 909, Dr Iy-ut-Tur-il-Arab, Beirut)

13. Mens keeping their forearms laid (on the ground) in Sajda. (Durr-e-Mukhtr ma Rad-dul-Mutr, V2, P496)

Looking towards the Muall

14. To offer al facing the face of a person is Makr-e-Tarm. For the other person, it is impermissible and sin to turn face towards the Muall. If someone starts offering al facing the face of a person who was beforehand sitting in that direction, the one starting al will be sinner and will be accused, otherwise, the one turning face towards a Muall will be sinner and will be accused. (Durr-e-Mukhtr ma Rad-dul-Mutr, V2, P496) All those who look back after the Salm of Jamat is performed, facing the face of the Muall offering al just behind them or those who stand facing him and wait for him to perform Salm so that they could go back or those who make announcement, deliver Dars or Speech sitting or standing just in front of the Muall, all should repent.

15. To cover nose and face during al. (Alamgr, V1, P106)

16. Clearing throat, i.e. bringing phlegm to the mouth unnecessarily. (Ghunya-tul-Mustaml, P339)

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17. Yawning deliberately during al is Makr-e-Tarm; (Marqil fal ma shiya-tu-aw, P354) but if it is spontaneous, there is no harm in it; yet it is Mustaab to stifle it. The beloved and blessed Prophet of All +@WA 0W ?

*WW ."WW + " WW *1 said, If someone feels the need of yawning during al; he should stifle it as long as possible, because satan enters the mouth. (a Muslim, P413)

18. To recite the Holy Qurn in the reverse order (for example, reciting Sra-e-Laab in the first Rakat and Sra- e-Nasr in the second)

19. Missing a Wjib. (Marqil fal ma shiya-tu-aw, P345) For example, going down for Sajda without standing erect in Qawma or going for the second Sajda without straightening the back in Jalsa is Makr-e-Tarm. (Alamgr, V1, P107) A large number of Muslims seem involved in this sin. Remember! It is Wjib to repeat all such als.

20. Reciting the Holy Qurn in any other unit of al except Qiym. (Marqil fal ma shiya-tu-aw, P351)

21. Completing Qir-at having bent for Ruk. (ibid)

22. Muqtads bending for Ruk or going down for Sajda etc. or raising head prior to the Imm, all are Makr-e-Tarm. (Rad-dul-Mutr, V2, P513) arat Sayyidun Imm Mlik narrates via arat Sayyidun Ab urara that the Holy Prophet * ." + " *1 +@A 0 ? said, The one who raises and lowers his head before the Imm does, the hair

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of his forehead are in the hand of satan. (Muwaan Imm-e-Mlik, ad 212, V1, P102, Dr-ul-Marifa, Beirut) Similarly, arat Sayyidun Ab urara narrates that the Holy Prophet * ." + " *1 +@A 0 ? said, Does the person raising his head before the Imm not fear that All !" # turns his