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FIQH FOR
BEGINNERS
أحكام الطهارة والصالة للمبتدئي
Compiled by Shaykhul-Hadeeth Mufti Mohammed Tosir Miah
1
PREFACE
PREFACE
“If Allah intends goodness for someone, he gives him understanding (fiqh) of
the religion.” [Sahih Muslim and Sahih al-Bukhari]
This book will cover present rulings of fiqh according to the Hanafi Madhab.
Categories of Rulings
1. Fard (obligatory) - An obligatory act that is derived through daleel qat’i
(decisive proofs: i.e. Qur’an and Mutawatir Hadeeth) and are not subject
to interpretation as their meanings are established and firm. Examples
include; the five daily prayers and fasting. Those who deny such acts
will result in them becoming disbelievers.
2. Wajib (necessary) - Those necessary actions that are derived through
firm command, though are subject to possible interpretation. This is
because they are derived from daleel dhanni (speculative proofs). To deny
such acts do not make one a disbeliever, but rather a fasiq (transgressor)
3. Mubah (permissible): That which has no law defining its ruling. The
person who does the action is neither rewarded or punished.
4. Sunnah al-Mu-akkada (emphasised sunnah): Actions relating to
worship that the Prophet or the companions fulfilled did most of the
time and did not leave it except of rare occasions. Those who perform it
2
PREFACE
will earn reward but those who leave it without proper reasoning is not
admired. Those who neglect such acts habitually will be sinful,
rendering the person as a Fasiq (transgressor).
5. Mandoob/Mustahab/Sunnah Ghaiyr Mu-akkadah (recommended):
Irregular actions of the Prophet that are not emphasised upon but are
praiseworthy. Acting upon it will earn reward however leaving it out
will not earn any sin.
6. Makruh Tahrimun (prohibitively disliked): is a command to refrain
from an action, and it does earn punishment for its act. It is closer to the
unlawful (haram) and can also be defined as the opposite to Wajib.
7. Makruh Tanzihi (somewhat disliked): refers to an act that the Muslims
have been commanded to leave, although it not being sinful. The one
who leaves it will be rewarded, whilst those who act upon it have not
acted upon what is desired. These acts are not deserving of punishment.
It is closer to the lawful (mubah) than the unlawful (haram).
8. Haram: The opposite of halal. It refers to that action which is divinely
prohibited through a decisively established text. Acting upon it will
earn sin and is deserving of punishment.
Editor’s Note
The Fiqh for Beginner’s book has undergone a revision process with the intent
of simplifying and making particular concepts clearer to understand. This was
through the editing of language styles, the adoption of diagrams, and the
provision of evidence when doing so was crucial for the student’s
understanding.
Such revision was undertaken by students of Mufti Muhammad Tosir Miah,
and we ask Allah to forgive for any errors that we have encountered.
Please keep those who contributed to the establishment and revision of this
book in your dua’.
3
PREFACE
Contents
4
PREFACE
5
PREFACE
6
RELIEVING ONESELF
After relieving oneself, it is compulsory that one ensures that the drops of urine
has ceased and expelled from the private part. One’s heart should be content
according to one’s general habit, either by walking, coughing, lying down or
any other method. The woman is not required to do this. She is to wait a small
time and then clean herself.
It is unlawful to perform wudu until one is content that the drops of urine have
ceased.
After Istibraa one should correctly clean his private parts (i.e. the process of
Istinja). The private parts should be cleaned until the bad odour from the
private part is removed (unless it is hard to do so).
It is best to use both tissue paper (first, to remove the filth) followed by washing
with water. If that is not possible then it is second best to use only water. If one
does not have access to water and he fears of missing his salah soon, he can
resort to only using tissue paper or any other substance (and for the prayer he
should make tayyamum due to the absence of water).
Note: A Dirham is approximately the size of a British Pence coin (or slightly
smaller than an Australian 50 cent coin).
It is Sunnah to perform istinja if the najasa that exists on the front and back
passages of the private parts and has not spread past the entrance. It is superior
to use water to clean in this case, but using paper alone is sufficient to fulfil the
sunnah.
Note: One should use dry toilet paper, rather than it being wet, this is because
wet toilet paper spreads the filth.
7
RELIEVING ONESELF
O Allah, I take refuge from You from demons, male and female2
4. One should sit down to relieve himself. And not speak, except out of
necessity3
5. It is makruh tahrimi (prohibitively disliked) to have one’s face or back
towards the Qibla, even though one is in a building. It is Makruh Tanzihi to
urinate standing without an excuse.
6. One should leave the toilet with the right foot and recite:
‘Ghufaranak”4
Lord Your forgiveness. Praise be to Allah who rid me of the filth and gave
me health
Note: One may recite the Dua’ in the bathroom if they forget to recite it
before as long as ones awrah is not exposed.
1
Majority of scholars have said this dua should be recited before entering the toilet.
2
Sunan Abu Dawud
3
The hadith of Sunan Abu Dawud tells us that Allah’s anger will be on such people who talk whilst
relieving themselves. It is Makruh Tanzihi to speak. (Sunan Abu Dawud p.4 v.1 & Durre Mandhuud
p.102 v.1)
4
Sunan Abu Dawud and Sunan Tirmizi
5
Sunan Ibn Majah
8
WUDU (ABLUTION)
1. The Face - To wash the face from the point where the hairline begins to the
bottom of the chin in length, and in breadth the portion between the two
earlobes. Water does not need to reach the concealed (inner) part of the lips
when the mouth is closed.
Note:
• It is compulsory for water to reach the entire outer skin of the body parts
mentioned above, if not, the wudhu will be invalid.
• It is also wajib to remove any substance which prevents waters from
reaching the body parts, such as an overgrown nail, dough, nail polish, glue,
paint or a ring (for the hands for example) or body parts that prevent water
from reaching them, such as hands that are held together tightly. These
barriers need to be removed or omitted.
9
WUDU (ABLUTION)
• For cleaning the face, arms and feet it is not compulsory need to wipe, rub,
scrub or make physical contact with the skin. Water having covered these
body parts is sufficient.
Sunnan of wudhu
Below are some of the sunnah actions that one is encouraged to do. These
should not be neglected as a habit as that can become sinful.
I testify that there is no one worthy of worship but Allah, He is Alone and
has no partner and Muhammad is his slave and Messenger
3. To use the miswak (tooth-stick) when commencing the wudu; to use one’s
finger in the absence of the miswak;
- One may use their fingers or a toothbrush if they do not have a miswak,
but one will receive the reward of cleanliness not the reward of the
miswak. Using the fingers cannot be used for before salah
4. Washing the hands including the wrists before starting wudhu. Doing this
three times is also sunnah.
5. After washing the hands, one should rinse the mouth thrice, even if all three
mouthfuls are from the same (single) handful of water. It is also from the
sunnah to gargle the water.
6. After rinsing the mouth, one should rinse the nostrils three times, it is
sunnah to use separate handfuls when doing so. This involves allowing
water to run into the nose.
7. If one is fasting he should not rinse the nose and mouth. However, when
not fasting, it is ideal for one to rinse the mouth properly so that water
gargles further down near the throat, as for the nostrils it should go further
up the nose. This is to complete the sunnah and is not fardh.
8. To saturate a thick beard by inserting a handful of water from underneath
and then combing it with the fingers upwards;
9. When cleaning the arms (i.e hands) it is sunnah to interlace the wet fingers
of one hands with the fingers of the other. This is also to be done later on
10
WUDU (ABLUTION)
when washing the feet whereby the finger’s of one’s hands are to be passed
through the gaps of the toes.
10. All limbs should be washed thrice, this is excluding the head which is to
be wiped once with wet hands (masah). It is sunnah to
wipe the entire head.
11. After wiping the head, the ears should be wiped (masah).
A sunnah is to do this with leftover water on one's hands
from wiping the head.6 The inner area the ear should be
done with the index finger, and the outside of the ear
should be done with the thumb.
12. Throughout making wudhu it is sunnah to rub the limbs with one’s hands
(with water). This is not obligatory to do so. To perform the actions of wudu
successively (which is to wash each limb before the former dries)
1. Anything which exits from the front and back passage of the private
parts, except wind from the front passage.
2. The flowing of an impurity, such as blood of pus, from anywhere else
other than the front and back passage of the private parts, nullifies the
wudhu. E.g. the hand bleeding. This is based upon the hadeeth of
Rasul’Allah ()ﷺ, "Ablution is from all types of flowing blood."7
According to Imam Abu Hanifah (RA), the flowing of blood will break the
wudhu. However, according to Imam Shafi (RA) & Imam Malik (RA) the
wudhu will remain intact.8
3. Vomiting a mouthful of food, water, blood, clots or bile. The correct view
on determining a “mouthful” is to the extent to which one would be
unable to close their mouth, because of the vomit, except through
difficulty.
If one was to vomit multiple times and the summation of it reaches a
mouthful then it is considered to break the wudhu, provided that the
cause for each vomit is the same.
4. An equal amount or predominance of blood in one’s spit.
5. To sleep in such a way that one’s buttocks are not firmly established
upon the earth.
6. Losing consciousness.
6
This is based upon the hadeeth whereby Rasul’Allah ( )ﷺsaid that the ears are from the head.
7
Al-Ayni.
8
Dars Tirmizi p.316 v.1
11
WUDU (ABLUTION)
Miscellaneous
The exposure and viewing of the satr, be it one’s own or another’s does not
break wudhu regardless of whether it occurred accidentally or purposely.9
9
Maraqil Falah, p. 337
12
GHUSL (BATHING)
Substances
1. Madhi (pre-coital fluid): is a thin, clear, and sticky liquid which is
discharged at the time of arousal, long before the orgasm (without
ejaculation). This is usually a result of foreplay or kissing by couples.
- This necessitates wudu when emission, not ghusl.
2. Mani (Sperm): is a white thick fluid which is discharged at the time of
ejaculation.
- This necessitates ghusl when emission.
3. Wadi: is a white cloudy thick fluid which has no smell and is discharged
either before or after urinating.
- This necessitates wudu on emission, not ghusl. 10
Types of Ghusl:
There are two types of Ghusl:
1. Compulsory
Abu Hurairah ( )رضي هللا عنهreported that the Prophet, (sallal lahu alayhi
wa sallam) said, “When anyone sits between the four parts of her body and
exerts himself (has intercourse), bathing becomes obligatory (for both).” 12
Thus, when the glans of the penis enters the vagina and is not visible,
ghusl becomes wajib irrespective of whether semen was discharged or
not.
10
Hashiat Tahtawi p.100
11 Related by Muslim
12
Related by Ahmad and Muslim
13
GHUSL (BATHING)
Allah states in the Qur’an, “Do not approach them until they become pure.
When they are pure, go to them in the manner that Allah has prescribed for
you.”
Rasul’Allah ( )ﷺsaid to Fatimah bint Abu Habish ()رضي هللا عنها, “Do not
pray during your period. After it has ended, perform ghusl and pray.” 13
2. Sunnah/Preferred
Muslims are encouraged to perform ghusl:
a. For the Friday Prayer,
b. For the Eid prayers,
c. Before going to Arafah,
d. Before putting on Ihraam.14
1. To rinse the mouth: It is not necessary to gargle for the water to reach all
parts of the mouth; this can be gained by merely performing ‘kulli’ i.e.
rinsing the mouth. 15
2. To snuffle water up the nose
3. To wash the entire body, including all the hair on the heard and beard,
including their roots.
Abu Hurayrah ( )رضي هللا عنهreported, “The Messenger of Allah said, ‘there
is janabah under every hair, so wash it and cleanse the skin’.”
13
Related by al-Bukhari and Muslim
14
Hidaya: Vol1, P32
15 Fataawa Darul Uloom Deoband Vol:1 Pg:140 & Raddul Muhtar Vol:1 Pg.423
14
GHUSL (BATHING)
Note: One should wash successively (without pausing between the actions
when doing so) when performing ghusl to fulfil the sunnah.
16
Raddul Muhtar p.471 v.1
17
Maraqi Falah p.42
15
GHUSL (BATHING)
‘Abdullah ibn ‘Abbad narrated that Maymunah the wife of the Prophet said,
“I put water out for the Messenger of Allah to do ghusl. He washed his hands two or
three times, and then he poured water from his right hand to his left and washed his
private parts, wiped his hands on the earth, rinsed his mouth and nose, washed his face
and hands, washed his head three times, poured water over his body, and finally moved
from his place and washed his feet. I brought him a towel, but he did not take it, for he
shook the water off with his hands"
16
TAYAMMUM
IV. TAYAMMUM
Allah says, in the noble Qur’an (as to what means): "and if you find no water
(to clean yourselves), then seek clean earth and wipe over your faces and your
hands [with it]. Indeed, Allah is ever Pardoning and Forgiving.”
17
TAYAMMUM
1. One must make an intention of performing tayammum. The soil does not
act as a purifier except with an intention. For the prayer, one must intend
one of the three things in order for the tayyamum (thus, the prayer) to be
accepted.
a. To intend for tayammum to be a means of purification from an
unclean state
b. To intend for tayyumum to be a means of making prayer permissible
(which lifts of the impurity)
c. To intend for tayyumum to be a means of performing a specific act
of worship (an act that one cannot perform unless he is pure)
Note: Tayammum from hadath and janabah are performed the same tayammum
for salah is performed.
When one is wearing the appropriate footgear, it is permissible wipe over them
as a means of cleaning themselves from a state of minor impurity. This can
replace the action of cleaning the foot directly when making wudhu.
18
TAYAMMUM
The khuffain are traditionally made out of leather, however this is not a
necessary condition for them to be made out of leather to wipe on them – there
are other conditions that allow other types of socks.
There are conditions that socks must abide by, whether Jowrab (non-leather) or
leather. They must:
If non-leather socks fulfil the above conditions they are permissible to make
masah on, however, if they don’t, then it will be permissible. Thus, socks made
out of cotton, wool, etc, are not permissible to use for masah and one would be
required to remove them.
Rulings
Wiping on the khuffs is permissible, provided one wore the khuffs in a state of
complete purity. One may wipe on the khuffs when his wudhu has broken after
this. Keep note that wiping on the khuffs is not permissible for one on whom
ghusl is obligatory.
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TAYAMMUM
Its manner
Wiping on the khuffs is to be performed on the top of each foot, in line with the
fingers, one should start from the tip of the toes (and continuing) towards the
shin.
It is Fard (Compulsory) to make masah on each sock to the extent of the full
surface area of the three smallest fingers.
20
MENSTRUATION
V. MENSTRUATION
Types of blood
There are several types of blood that is emitted from the female (from her
vagina), these include (i) Menstrual bleeding [hayd], (ii) post-natal bleeding [nifas]
and (iii) chronic vaginal discharge [istihada]
1. Menstrual Bleeding [Hayd]
• Menstrual bleeding occurs from the uterus of a female who has
attained puberty.
• Limit: The minimum menstrual bleeding is three days and nights,
anything which falls short of that is not menstrual blood (hayd) but
chronic bleeding (istihadah).
• The maximum menstrual bleeding is ten days, anything which
exceeds that is istihadah.
2. Post-Natal Bleeding (Nifas)
• Nifas is the blood which exits from the pregnant woman following
child-birth. The blood which is seen during pregnancy, and the
blood that is released during child-birth (before the emergence of the
child), is not nifas, but is rather chronic bleeding (istihadah)
• Limit: There is no limit for the minimum duration of nifas but its
maximum is forty days. If the bleeding exceeds forty days then it is
regarded as istihadah.
• Previous pregnancies: If a woman has given birth before, she should
no longer regard the maximium duration of post-natal bleeding as
forty days, rather she must refer to the cycle of her previous
pregnancy, and base the new maximum on its duration. Anything
that exceeds this period would be regarded as istihadah.
• For example, if a woman has experienced nifas for 35 days during
her other pregnancies, then for future pregnancies, she would have
to refer to this duration (35 days) as the maximum period for nifas.
Hence, bleeding that exceeds this period (35 days) would be
considered istihadah, and not nifas.
3. Chronic Bleeding (Istihadah)
• The blood of istihadah is that which a woman sees for less than three
days or more than ten days (in menstruation, or more than forty days
after child-birth).
• Istihadah does not prevent fasting, nor salah, nor intercourse.
21
MENSTRUATION
Completion of purity
If the menstrual bleeding ceases in less than ten days, it is not permissible (for
her husband) to have intercourse with her until she performs ghusl or until the
next prayer time begins. If the next prayer time arrives, she is permitted to have
sexual intercourse without performing ghusl.
For example, if a woman’s menstrual bleeding ceases at 5pm, and the next
prayer time for Asr is at 5:30pm, the woman is not permitted to have sexual
intercourse unless she makes ghusl, or by waiting after 5:30pm, whereby she is
permitted to have sexual intercourse without making ghusl.
1. Heavy filth: includes substances such as; flowing blood, urine, alcohol, the
meat of dead animals, and whatever nullifies a person’s wudhu when it
exits from the body, such as, semen, Madhi, menstrual period, post-natal
bleeding, vomit that is a mouthful, etc.
Ruling: If on a person, salah is permissible with it, but it cannot cover more
than the size of a dirham.
2. Light filth: these can include the urine of those animals whose flesh may be
eaten, or the dropping of birds that are not lawful to eat (such as falcons,
hawks and eagles)
Ruling: Salah is permissible with it, as long as it does not cover a quarter of
each portion of the garment. This can be demonstrated in the diagram below
22
MENSTRUATION
Purification of Filth
Method of cleansing
1. Cleansing of filth is permissible with water, or with any pure liquid with
which it can be removed, such as vinegar or rose-water.
2. If semen [mani] becomes dry there is no longer the obligation to wash it, it
will suffices to scratch it off the clothing and body (perhaps by using one’s
finger nail)
3. If filth becomes affixed to a mirror, or a sword, it is sufficient to wipe it. This
can be done with soil or a cloth for instance.
23
ATHAN
Virtues of Adhan
Ibn ‘Umar narrates that Rasulullah ( )ﷺsaid, ‘The Mu’adhin will receive forgiveness
to the extent the voice of his Adhan reaches; every living and non-living thing that
hears his voice, supplicates for his forgiveness. In another narration it is stated: Every
will have the longest necks amongst the people on the Day of Resurrection.’ (Muslim)
Rulings
1. Adhan is regarded as Sunnah for the five prayers and Jumu’ah, not for any
others.
La ilaha ilallah
18
Musnad Ahmad, Tabarani, Bazzar, Majma’uz-Zawaid
24
ATHAN
between each phrase, whilst the 11. It is the right of the Muadhin (the
Iqamah should be uttered with one who made Adhan) that he
haste (speedily) performs the Iqamah as well. If he
Janabah.
25
ATHAN
“Whoever repeats the words of the muadhin with conviction will enter Paradise.”19
It is preferred that whoever is listening to the adhan repeat its phrases after the
caller. However, when it comes to the words of hayya 'alas-salah, hayya 'alal-
falah, he should say La haula wa la quwatah illa billah (there is no power or
might save Allah).
If one is reciting the Quran and the muadhin calls the Adhan, it is preferable to
stop and reply to the Adhan. However, if he continues reciting the Quran, there
is no sin for him.20
If a person is praying alone at home and he is not within the vicinity of a Masjid
where the Adhan and Iqamat take place, then it is Sunnah Muakkadah (a
confirmed sunnah) to perform both the Adhan and Iqamah at home.
If one is praying alone at home and he is within the vicinity of the mosque
where the Adhan and the Iqamah take place, then it is mustahab
(recommended) to give the Adhan and Iqamah. Omitting both of them is not
considered as makruh (disliked).21
Note: It is not necessary for one to have physically heard the Adhan and the
Iqamah from the Masjid. If one is within the vicinity of a Masjid (where the
Adhan and Iqamah takes place) then that is sufficient.
19
Sahih Muslim p.167 v.1.
20
Raddul Muhtar p.65-p.66 v.2.
21
Fatawa Hindiyyah p.54 v.1.
26
ATHAN
Some examples of this is raising the hands after the salah, when repenting,
or when requesting something from Allah.
‘Indeed, Allah is shy and beneficent. He is shy when his servant raises his hands to
him (in dua) to return them empty, disappointed’.22
For instance, the dua’ for entering and exiting the toilet, before and after
eating, before sexual intercourse, and dua’ after the athan were recited by
Rasul’Allah ( )ﷺwithout raising his hands.
22
Ahmad, Abu Dawood and Tirmidhi stated that it is Sahih. Ibn Hibban in his Saheeh, Hakim, stating
that the hadeeth reached the conditions of Bukhari and Muslim.
27
SALAH
VII. SALAH
Times of Salah
Fajr begins at true dawn, which is the second dawn, also known as al-fajr al-
sadeeq. This is when the sky near the horizon begins to increase in a white
(horizontal) light. The end of its time is when the sun begins to rise (begins to
rise above the horizon)
Note: Before true dawn there is a small time in which a dim (vertical) light
appears in the horizon for several minutes, followed by darkness, this is termed
as al-fajr al-kathib (deceptive dawn).
Dhuhr (the noon prayer) begins when the sun starts to decline from its zenith
position (istiwa) at midday. Dhuhr ends when the shadow of all things
(upright) become twice as long.
28
SALAH
‘Asr begins when the time for Dhuhr departs. This time is known when the
shadow of all things become twice as long. The Asr prayer ends at sunset.
29
SALAH
‘Isha begins when the twilight has disappeared from the sky. The end of its
time is when the time for Fajr has come. However, it is Makruh to delay the
salah after one half of the night.
The Witr prayer time initiates and ends at the same time of Isha. However, the
Witr prayer must be prayed after ‘Isha.
Preferred times
It is recommended:
1. To pray the Fajr Salah at the glow of dawn (when the sky is at its brightest).
Rasul’Allah ( )ﷺsaid,
“Perform the morning prayer at the shining time of dawn, as your reward will be
greater”23
2. To delay the Dhuhr Salah when it is summer (or when it is hot), until the
weather gets cooler. And to pray the Dhuhr salah early in the winter (or
when it is cold). However, during overcast conditions, one should delay the
prayer to ensure that the time for the prayer has arrived.
“The Prophet would offer the noon prayer earlier if it was very cold”24
3. To delay 'Asr Salah in the winter and summer, as long as the colour of the
sun has not changed (becomes paler), in which it would be come makruh to
pray in. The change in colour of the sky occurs approximately 20 minutes
before sunset.
Rasul’Allah ( )ﷺsaid, “Would delay the afternoon prayer as long as the sun
was still clear white”25
4. To hasten the Maghrib Salah in the winter and summer. There should be
left a short time between the Adhan and the Iqamah. This time should be
equivalent to the recitation of three verses in the Qur’an, except in overcast
conditions (then it is better delay a little to ensure that the time for the
prayer have arrived). Rasul’Allah ( )ﷺhas said,
23
Narrated by the five.
24
Bukhari 906.
25
Abu Dawud 408
30
SALAH
“My nation will never cease to follow their natural behaviour, so long as they do
not delay the sunset prayer till the stars appear in a large number”26
5. To delay ‘Isha Salah to just before one third of the night has passed. For one
who is accustomed to praying during the night (tahajjud), it is
recommended to delay witr to the end of the night. If one is not certain of
waking up at that time one should perform witr before sleeping.
Rasul’Allah ( )ﷺsaid;
“Whoever fears that they will not rise for tahajjud prayer at the end of the night,
then he should pray witr at the beginning of the night, and whoever intends to
rise at the end of the night, then he should perform it at the end of the night”27
Salah is not permissible at the rising of the sun, the sun’s zenith (istiwa), and at
the sun’s setting. This will be elaborated below.
1. Salah is not permissible at the rising of the sun. This is from the point at
which sun begins to rise above the horizon, until the point at which the sun
has risen to the height of a spears length (approximately 10-15 minutes after
sunrise). This is when the sun appearance is bright, making it difficult to
look at directly with the naked eye.
It is not permissible to perform any salah during this period, including the
fajr salah. If one has not yet prayed Fajr salah, he would have to make up his
prayer after this period, as Qada (missed prayer).
26
Ibn Majah 689
27
Muslim 755
31
SALAH
2. Salah is not permissible during the Istiwa time, that is the moment in time
where the sun has reached its stationary point or highest peak (zenith). 28
On the other hand, Zawal is the time in which the sun moves away from its
peak ]and this is when Dhuhr time begins. This time is commonly mistaken
to be the prohibited period of praying, but rather, it is permissible to pray
at this time. Instead, the Istiwa time is when salah is impermissible.
To calculate Istiwa one must calculate the half way point between the time
Sunrise and Sunset. This is when the sun is at its zenith (highest/stationary
point).
3. Salah is not permissible when the sun is setting (approaching sunset), nor
is the performance of the funeral prayer or the sajdah of (Qur’an) recitation.
This is period is when colour of the sun has become a pale (yellow) colour,
also known as esferar al-shams.
The ‘asr prayer of that day is an exception to this prohibition, which may be
performed during this time (although one would be makruh for delaying the
prayer to this time).
28
Raddul Muhtar p.31 v.2
29
Aapke Masaail p.144 v.2
32
SALAH
However, during these two times (unless the prohibited times of prayer
have come), it is permissible to perform obligatory prayers that need to be
fulfilled, as well as the prostrations of (Qur’an) recitation and funeral
prayers.
Keep note: For the time between Fajr Salah until the beginning of sunrise, the
only voluntary prayers which may be performed are the two Sunnah
Raka’aat of Fajr, which are an exception to the period which may be prayed.
However, one must perform them before praying the fajr salah. If these two
Sunnah rak’aat are not prayed before fajr salah, one should pray them after sunrise.
Rasul’Allah ( )ﷺhas said,
“Know! There is no salah after true dawn except two raka’aat [of the sunnah of
Fajr]”30
30
Hashiya al-Tahtawi ala Maraqi al Falah, p. 151
33
SALAH
a. Those living in Makkah and can see the ka’bah must face it directly.
b. As for those who cannot see the ka’bah, whether in Makkah or not,
they are permitted to face its direction [location]. This is the most
correct view in the Hanafi. The scholars have said that one must be
certain that he is praying within 45 degrees of the Qibla [thus having
total of 90 degrees lean way]. If he moves away from the 45 degrees
mark, the pray will become invalid.
34
SALAH
- If he realises after the prayer that he was facing the correct direction,
then his prayer would be complete and correct.
- However, if he finds out during or after the prayer that he was
incorrect, his prayer will become invalid. He would need to repeat it.
1. Reciting the Takbir Tahrimun. One must initiate the prayer by saying
‘Allahu Akbar’. One must be able to hear himself saying this.
2. Standing during the prayer.
4. Ruku (bowing)
5. Sujud (prostration)
2. Adding a Surah (or a minimum of three verses) in the first two Rak’ahs
of Fard salah, and in every Rak’ah of Witr and Nafl prayers.
3. Standing up after ruku’
35
SALAH
8. Reciting aloud the Fajr, Maghrib and Isha and reciting softly the Dhuhr
and Asr.
9. If one is praying by himself, he has the choice of reciting loud prayers to
loud or to himself (so that he can hear himself)
2. One then places his right hand on his left bringing them
together under his navel.
ٱلرحجي حم ۡ
َّ ٱَّللح حم َن ٱلشَّي َٰطَ حن
َّ أعوذُ بح
I seek refuge with Allah from the accursed Shaytaan
ٱلرححي حم
َّ ْح حن َّ ٱَّللح
َٰ ْ ٱلر َٰٰ بح ْس حم
In the name of Allah, the Beneficent, the Merciful
36
SALAH
• Imaam Tirmidhi ( )رحمه هللاstates that the majority of the Sahaba ( رضي
)هللا عنهمalso used to recite Bismillah softly.
6. Then, one recites Surah al-Fatiha and another Surah from the Qur’an -
or three verses of any surah he wishes - along with it.
37
SALAH
• In ruku’ one should rests his hands on his knees, spreads his fingers,
extends his back and neither raises his head nor drops it.
• When in ruku’ one should say the following three times,
9. Then, one (the imam only) raises up from ruku’ into the standing
position, saying, Sami’-Allahu li-man Hamidah. The followers and
the imam after that would say Rabbana lakal-Hamd (to themselves)
10. Then, one would pronounce the takbir, and perform Sajdah
(prostration), resting his hands on the ground. Keep note
that one’s knees should touch the ground before his hands
do.
Sayyiduna Abu Hurairah reports that Rasulullah ( )ﷺsaid,
‘When one of you falls down into sajdah he should begin with his knees before
his hands and he should not descend in the manner of a camel.’36
38
SALAH
12. Now that one is in sujood (prostration), it is wajib to recite the following at
least three times.
13. One should then recite the takbeer (Allahu Akbar) and rise from
the sujood into the sitting position. It is Sunnah to remain in this
position for a short moment as the body rests. One should place
his hands on his thighs whilst in this sitting position.
اللَّ ُه َّم ا ْغ حفْر حِل َو ْار َْحْحِن َو ْاه حدحِن َو َعافححِن َو ْارُزقْ حِن
O Allah, forgive me, have mercy on me, guide me, deliver free from need (and
poverty), and provide for me
14. One should then recite the takbeer (Allahu Akbar) again whilst
going down into the second Sujood (prostration). Whilst in
sujood, it is wajib to recite the following at least three times.
37
Abu Daud
39
SALAH
In this sitting, men should place their left foot flat on the ground while
sitting on it and the right foot should be upright with its toes pointing to the
Qiblah.
A'isha ( )رضي هللا عنهاreported:
The Messenger of Allah ﷺused to begin prayer with takbir (saying Allahu Akbar)
and the recitation:" Praise be to Allah, the Lord of the Universe." When he bowed
he neither kept his head up nor bent it down, but kept it between these extremes;
when he raised his head after bowing he did not prostrate himself till he had stood
erect; when he raised his head after prostration he did not prostrate himself again
till he sat up. At the end of every two rak'ahs he recited the tahiyya; and he used
to place his left foot flat (on the ground) and raise up the right; he prohibited the
devil's way of sitting on the heels, and he forbade people to spread out their arms
like a wild beast. And he used to finish the prayer with the taslim.38
30. Whilst in the sitting position, one should recite the tashahhud.
الس ََلم علَيك أَيُّها النحَِّب ور ْْحةُ َّح َّ ات حََّّللح َو ح
ُاَّلل َوبََرَكاتُه َ َ َ ُّ َ َ ْ َ ُ َّ ات ُ َات َوالطَّيحٰب ُ الصلَ َو ُ َّالتَّحي
ني اَّللح َّ حح
َّ الس ََل ُم َعلَْي نَا َو َعلَى حعبَ حاد
َ الصاِل َّ
All services rendered by words, by acts of worship, and all good things are due to
Allah. Peace be upon you, O Prophet, and Allah's mercy and blessings. Peace be upon
us and upon Allah's upright servants.
The index finger of the right hand should be raised during the denial part
of Shahada (َإحلَه )أَ ْش َه ُد أَ ْن ََلand put down during the affirmation part of
Shahada (ُدهُ ورسولُه
ُ َ َ ُ َن ُُمَ َّم ًدا َعْب َّ )إحََّل. The other four fingers should
َّ اَّللُ َوأَ ْش َه ُد أ
38
Bukhari
40
SALAH
be closed (as in a fist) throughout this, ensuring that a ring shape is made
by connecting the thumb and the index finger together.
31. If this is a 4 Raka’aat Salah then the person should stand and complete the
3rd and the 4th Raka’aat as described above.
32. After completing the required number of units, one should go into the final
sitting position. Once in the final sitting, after reciting the Tashahhud
should recite the Tashahhud, and followed by the sunnah action of reciting
Salat al-Ibrahimiyyah.
Salat al-Ibrahimiyyah
ٍ ح
ت َعلَى سيدان َ صلَّْي
َ كما,ص حٰل َعلَى سيدان ُُممد وعلى آل سيدان ُُممد
َ اللهم
َ
ٍ مد وعلى حآل سيدان ُُم
,مد ٍ وابرك على سيدان ُُم
ْ ,اهيم ح
َ اهيم وعلى آل سيدان إبرَ إبر
ني إنٰكَ ْحي ٌدَكما ابرْكت على سيدان إبراهيم وعلى حآل سيدان إبراهيم يف ح
َ العامل
َ َ َ َ ََ َ
جمي ٌد
After this, one may make dua. The following is one of the ada’iyaat (plural
for Dua’) mentioned in the ahadeeth:
33. Salah should now be finished by saying the Salam (علَ ْي ُك ْم َو َرحْ َمةُ هللا
َ سالَ ُم
َّ )ال
to the right side (whilst looking at the shoulder) and then the left side
(whilst looking at the shoulder). Followers of a congregational prayer
should say each salam as soon as the imam does.
41
SALAH
4. The hands of the woman should be placed on top of each other, on her
chest.
5. When in ruku’ (bowing) the woman should place her hands on her
knees, but contrary to the man, her fingers should be close together and
not spread out open.
Women should bow down slightly, just enough for the hands to touch
the knees. Women should not bend down so much that the back
becomes completely straight like the
males.
42
SALAH
43
SALAH
44
SALAH
Laughing: Laughing that you yourself can hear, but the person praying
besides you does not. In this casw, the prayer is invalidated and not the
wudhu.
Smiling: If not one can hear it, then it has no effect upon the validity of the
prayer.
Imamat
An imam should analyse the followers to see if there are elders or anyone
who may be handicapped, so to ensure that he lengthens the prayer
appropriately (by reducing its length)
Impermissible Imamate
45
SALAH
Narrated by Saaiduna Sahl bin Sad ( )رضي هللا عنهthat the Prophet of Allah ()ﷺ
has said, "...If something happens to anyone during his prayer the men should say
Subhan Allah and the women should clap."44
If an Imam makes a mistake in Salah then the men behind the Imam should say
‘Subhan Allah’ to make the Imam aware of the mistake. If the men behind say
‘Allahu Akbar’ or any other Tasbeeh, it will be permissible (but against the
sunnah) and such Salah will not be invalidated. If there are women praying
behind then they should clap.
The sunnah method for a woman to clap in salah to make the Imam aware of
his mistake is by tapping the two fingers on her right hand on the palm of the
left hand or by striking the back of one of the hands on the palm of the other
hand.45
Arrangement of Rows
1. When there is only one follower praying with the Imam, the follow
should stand on the right-hand side of the Imam. The follower’s toes
should be in line with the Imam’s heels. It is disliked to stand on the left
hand side in this case. If there are two or more followers, then the Imam
should stand in front of the row of men.
2. The men form the first rows, then behind them the boys, and then the
women at the back.
46
SALAH
a. The prayer of both consist of ruku’ and sajdah. Hence the funeral
prayer will not invalidate the prayer of a man if a women stands
besides him.
Sutrah
When one intends to pray and believes that someone will walk passed him
whilst praying, then it is preferred for the Musalee (praying person) to place a
sutrah (or some sort of partition) in front of him. The sutrah should be of the
height of an arm’s length or longer.
There will be three situations if a person walks in front of a Musalee when there
is no sutrah.
47
SALAH
1. When the Musalee had nowhere else to pray besides a particular spot
where people pass by, and a person walks past him whilst having access
to an alternate route. In this situation the person who walked past the
Musalee will be sinful.
2. The Musalee prayed in a spot where people are passing, when there
were other places to pray, leaving no alternative route for people to walk
in. In this situation the Musalee would be sinful.
3. The Musalee and the passer-by had alternative places to read Salah and
pass by respectively but chose not to. In this instance, both will be
sinful.47
If someone tries to walk past a praying person, the praying person is allowed
to drive the person back (stopping them). This can be done by saying
‘Subhan’Allah’, or reciting the Qur’an out loudly, or alerting them using a
gesture of the hand, head or eyes. Nothing more than this can be done to alert
others, as excessive movements in the salah can lead to it being invalid.
Qadha Prayers
It is Fard (compulsory) to perform Qadha (make-up prayers) for the prayers
that one has missed. This is regardless of why they have been missed.
Rasul’Allah ( )ﷺhas said, “Whosoever forgets to pray, he should pray it when he
remembers. There is no Kaffarah except that.” (Sahih Bukhari P.84 V.1)
If a person has passed away and he has some prayers outstanding whether it
was during the period he was ill or young then there are two scenarios:
• If the deceased person gave consent that the fidyah (fee for kaffarah –
expiation) can be taken from his wealth, then the heirs are obligated to
discharge the fidya on his/her behalf.
• However, if the deceased did not consent to this, then the heirs are not
obliged to give any amount of money as fidya on behalf of the deceased.
• However, if the heirs gave the fidyah out of their own pockets, then it is
hoped that Allah ( )ﷻmay accept it and may not hold the deceased
responsible for the missed prayers.
The fidyah for each missed fardh prayer and wajib prayer (witr) is to give the
amount equivalent to the amount given for Sadaqah al-Fitr.
47
Aapke Masaail p.416 v.2
48
SALAH
Witr
The Witr prayer is wajib (obligatory) and should be prayed every day after the
‘Isha prayer.
1. The witr prayer comprises of three raka’aat (units) which should not be
split into separate prayers (by giving salam after two Rak’ahs), rather one
should give salam at the end of the three units.
2. One should recite Surah al-Fatiha and another from the Qur’an for every
single rak’ah of the witr prayer.
3. The Dua al-Qunoot is a wajib step in the witr prayer and should be
performed in the third rak’ah before ruku’. If one forgets to perform this,
sajdah as-sahwah (prostration of forgetfulness) must be performed.
One should perform Dua’ in the third rak’ah (unit) before the final ruku
(bowing position).
This occurs after the recitation of Surah al-Fatiha and another verse from
the Qur’an whereby one should be raising his hands (to the level of his ears)
and say ‘Allahu akbar’. Still standing, one should recite the prescribed dua’
for Qunoot, which is,
49
SALAH
Whilst performing Dua’ al-Qunoot the relied upon opinion is that one one
should place his right hand over his left hand (as done during salah). This
position was held by Imam Abu Hanifah. Imam Abu Yusuf on the other hand
stated that one should raise his hands (towards the sky) when making the
supplication.
Qunoot Nazilah
It is permissible to perform Qunoot after the Fajr and Loud prayers, on the
condition that a major difficulty or disaster befalls the Muslims.
One should also place his right hand over his left hand (as done during salah),
according to the opinion of Imam Abu Hanifa and Imam Abu Yusuf. Imam
Muhammad was on the opinion that one should leave his hands beside his
body, so one should not object others for doing so.
1. When any wajib act of the prayer is omitted. Even if the acts are multiple.
2. When any wajib act being displaced, i.e. observing it before time or later
than its actual occasion of being observed.
3. Any wajib act being delayed to the extent of one rukn i.e. the time taken
to say subhanallah three times.
50
SALAH
If any of the above mishaps occur due to forgetfulness, then Sajdah Sahwa
will suffice to make up for the error. However, if a person deliberately
missed the aforementioned things then his salah will be nullified. Sajdah
Sahwa will not be sufficient.
Keep note: Any Fardh act that is omitted, even out of forgetfulness, will
nullify the prayer and one would have to repeat the prayer.
1. In the final sitting of the prayer, one must give one salam towards his
write shoulder (as opposed to the normal two) after reciting the Attaiyat
(attahiyatu lil-lahi wasalawatu…) and Salat al-Ibrahimiyyah (allahuma Sali
‘aala sayidina Muhammad wa ‘ala ali Muhammad kama...)
2. Following this one says the takbir (Allahu Akbar), then perform two
prostrations (as is usually done in the normal prayer). One would recite
what is normally recited in these prostrations.
3. Then one should then return to the final sitting position whereby he
recites the Attahiyat and Salat al-Ibrahimiyyah, followed by the two
salams.
Sajdah al-sahw in congregation
51
SALAH
4. Also, if a late comer comes to the prayer and the imam had forgotten an
wajib action (prior to his arrival), the late comer is still obliged to
perform the sajdah al-sahw (with the imam), after which he is to make
up what he had missed from the prayer.
52
JUMU’AH AND EID SALAH
Jum’ah Salah
Conditions that make the Friday Prayer wajib (obligatory).
1. One must be a male. Thus, females are not obliged to attend the Friday
prayer.
2. To be a resident in a city or a large town. Thus, a traveller is not obliged
to attend the Friday prayer, and nor is someone who is a resident outside
of the city.
3. To be healthy, and not in a state of illness. (physically able to perform
Salah)
4. To be safe from an oppressor. The Friday prayer is not obligatory upon
he who fears oppression.
5. The road should be safe
6. Not being handicapped – the blind or those unable to walk are not
obliged to attend the Friday prayer.
The following conditions are necessary for the Jumu’ah Salah to be correct:
1. A large town
- The Jummah Salah will not be valid unless it is held in large
towns or cities. To hold Jummah Salah in small villages is not
permissible. Saaiduna Ali ( )رضي هللا عنهhas said “The Jummah and Eid
prayers cannot be held except in large towns.” 4849
2. It must take place at the time of dhuhr.
3. The Khutbah (sermon) is to be performed, it must be performed for the
purpose of the Friday prayer, and it must be delivered in its time.
4. Congregation
• There are three men besides the Imam (four Muslims) who will make
up the congregation. This can even be achieved if the men are
travellers or ill. The presence of females or minors do not suffice.
• If the number of four men are not present, then the jumu’ah salah
will not be valid.
5. Ithnul Aam (general consent for the prayer)
• The jumu’ah salah must be held at a place that is open to all. All
Muslims should be welcome to attend the congregation, if not, the
48 Mussanaf Abdur Razzaq
49 Raddul Muhtar p.24 v.3)
53
JUMU’AH AND EID SALAH
Overall: One should pray 4 before Jumu’ah, 4 after and then another 2
The scholars have written that if someone deems or believes something which
in Islam is desirable and mustuhub to be necessary, then that can amount to a
bidah (innovation) 52
54
JUMU’AH AND EID SALAH
Etiquettes of Eid
1. It is Sunnah to eat before going to the salah for Eid ul-fitr, (the end of
Ramadan) but not do so on the occasion of the Eid ul-adha
(commemorating Prophet Ibrahim's (AS) sacrifice).
For Eidul fitr, it is a sunnah to eat an odd number of dates before going
to pray Salatul Eid while for Eidul adha the eating should be delayed
until one returns from the Eid prayers and then he may eat of his
sacrifice if he has sacrificed an animal.
2. While going towards the place of Eid prayer Takbeer should be recited
softly for Eidul Fitr prayer and loudly for Eidul-Adha prayers.
3. There is no Nafl Salah before or after the Eid Salah in the Masjid and no
Nafl Salah before Eid at home. One can pray Nafl at home after Eid
Salah.
4. Salatul Eid can be performed in the mosque but it is preferred to perform
in a place outside the city. There are exceptions to this, such as if it is
raining, etc.
This is because the Prophet ( )ﷺwould pray the two Eids in the outskirts
of Madinah and he never prayed it in his mosque, except once and
because it was raining.
5. The time for Eid Salah is after sunrise but the prayer for Eidul Fitr should
be slightly delayed while the prayer for Eidul Adha should be hastened.
6. It is Sunnah to take one route to the place of Eid Salah and take a
different route when returning.
7. In the time of Rasulullah ( )ﷺwomen attended the Eid Salaah, however
the practises of women for attending Mosque must be followed and
practised (adherence to rules of Hijab etc.). Women should go even if
they are on their menses.
Eid Salah
The prayers for both Eids are wajib for anyone who is obliged to attend the
jumu’ah salah. Thus, the conditions for the Eid Salah and Jumu’ah salah are the
same.
55
JUMU’AH AND EID SALAH
Greeting one another and making musafahah (shaking hands) and mu’aanaka
(hugging) was common among the Sahaba ()رضي هللا عنهم. There are many
ahadeeth showing their permissibility and their compliance with the sunnah.
Hazrat Qatada relates that I asked Anas ()رضي هللا عنه, “Was it a custom of the
companions of the Prophet to shake hands with one another?” He said, “Yes.”53
Aisha ( )رضي هللا عنهاnarrates that Zayd ibn Harisah came to Medina (to meet The
Prophet), and at that time The Prophet was staying in my house. Zayd came
and knocked at the door. The Prophet went out to meet him (hurriedly), trailing
his cloak, and embraced and kissed him.54
However, when it comes to the celebration of Eid, or any other celebration for
that matter, it will be impermissible to perform Musafahah and Mu’aanaka whilst
56
JUMU’AH AND EID SALAH
Eid mubarak or similar greetings can be said during Eid, However, a person
not doing so should not be condemned or rebuked. A specific greeting that the
Sahabah ( )رضي هللا عنهمused is recorded by Haafidh Ibn Hajr in his book Fath-ul
Bari. who said: The Companions of the Prophet ( )ﷺused to, when they met on
the day of ‘Eid, say to each other:
Eid Cards
Some scholars have deemed the sending and receiving of cards relating to the
Eid celebration to be an impermissible imitation of the non-muslims and their
own celebrations, especially as it relates to religious holidays.
However, most contemporary scholars see the giving of cards (whether for Eid,
or other for other occasions) as a harmless social custom, as long as it is free of
gross extravagance, wastefulness and other forbidden matters. In fact, if given
with the intention of maintaining family and friendship ties, it would be an act
of goodness.
55 Fatawa Rashidiyah,
p. 138. 4 Sahih al-
Bukhari 59/8.
56 Fath-ul-Bari (2/568)
57
JUMU’AH AND EID SALAH
Masbooq
The Masbooq is the late comer of a congregational prayer and is he who misses
one or more raka’aat behind the imam.
1. After arriving late to the prayer, the Masbooq is to join the congregation
and then complete any Raka’aat (units) that were missed after the imam
completes the prayer.
2. In the last sitting, the Masbooq will recite only the Attahiyat (attahiyatu
lil-lahi wasalawatu …) and not recite the usual Salat al-Ibrahimiyyah
(allahuma Sali ‘aala sayidina Muhammad wa …)
3. The Masbooq is not to perform the salam with the Imam, but rather
should remain in the usual sitting position with his eyes on his thighs. If
the Masbooq accidently or forgetfully performs the salam with the
Imam, then sajdah sahwe will be necessary for him. If he performs it
deliberatively the his salah will become invalid.
4. After the Imam completes the second salam, the masbooq will arise and
perform the missed Rakaa’at. He would need to perform the number of
raka’aat that he did not perform behind the imam.58
For example, if the Masbooq performs only one raka’ah with the Imam
and missed the first three, then he must complete the three after the
imam finishes the prayer. The Masbooq in this case will be on his second
raka’ah.
a. Thanaa, Ta’awuuth (‘I seek refuge with Allah from Satan the
rejected’), Bismillah, Surah al-Fatiha and a Surah in the first makeup
raka’ah
b. Bismillah, Surah Fatiha, and a Surah in the second makeup raka’ah.
a. Bismillah and Surah al-Fatiha in the last two makeup raka’aat (third
and fourth) alone.
58
JUMU’AH AND EID SALAH
7. If the Masbooq join the congregation whilst the Imam is in ruku’ (bowing
position), then it is compulsory to remain standing (after reciting Takbeer
Tahrimah) for at least the duration of one “Subhan’Allah”, before going
into ruku’.
59